Satan has no need for the Satanists’ adoration. It considers them and us as worms.
Thirty years ago the prayer said to him: you will be sign of contradiction. Your life will flow between two opposite shores: between “crucifige” and “alleluja”.
And added tenderly: your idol is the fear to appear particular (not to be).
Satan thinks to be worth only of its own adoration, not the demons’ one.
In his dream he met a priest, he had met when he was a boy but then forgotten. He was a liberal. He was having his summer baths, furtively and on the furthest rocks. But people was shocked anyway.
He greeted him with affection and satisfaction.
With prophetic consecration the Carthusian had received a shocking congeniality, because of an antithesis, to Satan’s Dna.
What a gift to human kind and church: Jesus has revealed His divinity to a man. While in the church they try to throw Him out of His message, reduced to ethics. While they babble the Jesus of Nazareth is only Theo-centric and reign-centric.
They babble. In this babbling a sort of new-latrico is spreading.
With the revelation of His divinity, in the prophetic consecration, Jesus confirms the wondrous Eucharistic “conversion”.
Is there a christic event bigger than this one in the pneumatic history of church, regardless of origins? Is there any vision or apparition that can compete? This christic event, in its double value (divinity of Jesus, Eucharistic conversion), lies outside any pneumatic experience of the past, it adapts itself to the last and ultimate quality of our historical time. It has, in brief, an eschatological importance (in a chronological sense).
Moreover, in the prophetic consecration, Jesus recognizes the category of prophets as ecclesial. And He re-institutes it.
In the prophetic consecration is clearly cited by Satan, the Enemy par-excellence of the church and men.
“I consecrate you as prophet and antagonist of Satan”. “Antagonist” of Satan: this is the typical struggle of the baptized, that gains importance in the prophet.
“Antagonist of Satan”: the life of the baptized is pulled out from every quietism and throw into the arena of Love. Hating the enemy and its works.
“I consecrate you…”: I pull you out of yourself and make you Mine, I engage you, I make you My partner. The baptismal issue comes: the baptized weaves with Christ in a unique tangle of faith and love.
“I consecrate you…” is the same as: I consecrate you, in your fullness of liberty. They hint to adult baptism.
The stake of the struggle is supreme: its own salvation and perdition is at stake, our brothers’ and sisters’ or their perdition.
It is a fiercest struggle, where our heady friendship with God, end and light of every struggle, becomes refined, increases and culminates.
Consecratory Words of God are a synthesis of spirit and evangelical praxis.
“I consecrate you…”: obviously for the church and the human kind. The baptized, mainly if prophet, does not belong to himself anymore.
Consecratory Words of Jesus imply a treatise of baptismal theology.
The prophet, on the way of the baptized, like the baptized and more than the baptized, is an envoy. His is pro-existence par excellence. He is not with the others but for the others. His solo is choral. His solitude is multitude, his desert agora.
The tone of Jesus’ consecratory Words is of an absolute emergency, ineluctable catastrophe for the men and the planet.
The abyss is a background for the Words, in any sense, historical and meta-historical. The final spiritual struggle is the background.
This article is available in Italian too