141. We interpret the Gospel narrative to consider the following mysteries of Christ’s Deific Human Nature. As we know, Christ expired when His Most Divine Soul separated from His Most Sacred Body, although both remained united to the Divine Word. With the separation of these two elements, the Most Divine Soul, conserving the plenitude of the state of glory, was freed forever from the state of passibility. Nevertheless, the Most Sacred Body was dead in Its two states, though the Hypostatic Union continued in both. While the Deific Body was dead and therefore insentient, in the glorious state It possessed neither beatific nor any other joy, and in the passible state neither suffered nor rejoiced. But it is well to indicate that, since Christ’s Deific Body in the glorious state is necessarily immutable and therefore immune to suffering and to death, the fact that He also died in the glorious state was because, miraculously, It became separated from His Soul as a consequence of the bloody Passion and Death He suffered in the passible state, which state He assumed for that purpose. The reason that the Soul separated simultaneously from the two states is because both belong to one single Body. After Christ’s death both states had the following qualities in common: insensibility, and the lack of accidental glorification - which is that proceeding from the extension to the Body of the beatific vision of the Soul. At the same time the two states differed: in the glorious state the Deific Body, though dead, remained integral and immutable; and in the passible state, though also integral through Sacramentality, It was disfigured nevertheless externally by the most bloody marks of the Passion - and in this sense had suffered mutation. As concerns the Deific Blood, when Christ expired, there only remained unshed, with respect to quantitative accident, the Singular Sacrament of His Deific Drop of Blood which, dead in its two states, continued to be enthroned in the Immaculate Heart of Mary; although that Deific Drop, in turn, was in Christ’s own Heart through concomitance with the Drop of Mary’s Blood and with the Blood in Her Immaculate Particle of Heart, both of which elements of Hers were directly enthroned in His Heart. Though we know that through Sacramentality, where there is a drop of blood, by concomitance all the blood is necessarily present, we must consider that after Christ expired, and before the Lance-thrust, His Deific Blood as quantitative accident was distributed thus: a Drop was enthroned in the Immaculate Heart of Mary; all the rest, whilst being shed, had been sublimely gathered by Saint Uriel accompanied by a legion of Angels, and deposited in the ciborium of the Cenacle, without increasing on that account the quantity of Deific Liquid reserved there under the accidents of wine, which accidents were assumed by the Blood shed. Christ’s Deific Blood was dead in its dual state, the glorious and the passible; and in both states was united to the Divine Word, and at the same time separated solely from the Deific Soul, until the Lance-thrust when it would be separated also from the Deific Body. With respect to the Particles of Flesh torn away from the Deific Body in the passible state, at the same time as they remained part of that Body through Sacramentality, nevertheless as quantitative accidents they had been gathered on the platter or paten of the Cenacle Mass by Saint Uriel and deposited in the ciborium in which the Deific Body was reserved under the accidents of bread, which accidents were assumed by the torn away Deific Flesh, without increasing in the contents of the sacred vessel. Regarding the two receptacles in which, respectively, the eucharistic Body and Blood of the First Mass were reserved in the Cenacle, in order to avoid misunderstanding it behoves us to clarify that although sometimes we have called them ‘cup’and at others ‘ciborium’, it must be understood that they were similar to the ciborium with its cover, commonly used in the Church.

142. One of the most important and significant episodes of the bloody Sacrifice of Calvary was the Lance-thrust into the right side of Christ. This, as we know, took place at exactly 4 p.m. on that Good Friday afternoon. Saint John narrates as follows: «But one of the soldiers with a lance opened His Side: and immediately there came out Blood and Water» (John XIX, 34). As we have seen, the soldiers were able to verify that Jesus was already truly dead, wherefore they did not subject Him, as they did the two thieves, to the penalty of the breaking of legs. This exceedingly annoyed some members of the Sanhedrin present, since they desired for Christ that degrading torment, which in turn would imply official acknowledgement that He was still alive, and therefore that the prodigious signs that had announced His Death were not supernatural. As they did not desist in their iniquitous plans, they bribed one of the soldiers on horseback to profane the Deific Side with a lance, and so feign that this was the death blow. This was permitted by God for His most high ends. The pagan, Cassius, who afterwards would take the name Longinus, agreed to their vile proposal. Accordingly, on horseback he approached the Cross and, with the same lance he bore, in a burst of unwonted fury pierced the right Side of Christ penetrating as far as the Heart, which became transfixed through and through, pulling back on the lance at once until it was withdrawn. Even though the soldier’s outrage was in itself detestable, it did not encompass a refined wickedness like that of the Pharisees who knew that Christ was God, while he as yet did not so believe. We now clarify the profound content of the mysterious Gospel expression, «and immediately there came out Blood and Water» (John XIX, 34). As we know, before the Lance-thrust, in the Heart of the dead Christ there was only one Drop of His Deific Blood through concomitance with the Immaculate Drop of Mary’s Blood enthroned therein. The Evangelist refers to that most Singular Sacrament, formed by the Blood of Both under the quantitative accident of Mary’s Drop, when he says: «And immediately there came out Blood» (John XIX, 34); for at the same instant that the Deific Heart of Christ, and therefore the Immaculate Heart of Mary therein enthroned, were transpierced by the lance of Longinus, the most Singular Sacrament of the most pure Drop of Blood came forth from the Wound of the Deific right Side. Moreover, as is seen in the sacred text, from Christ’s Side there also came forth `Water’ (John XIX, 34), which we teach was the Holy Ghost under that liquid appearance, Who was poured out in the Blood of Christ contained in the Immaculate Drop. For as the Palmarian Creed states, the Holy Ghost was poured out in the Blood of the Divine Victim immolated on the Cross. In that Water were also represented the Church’s seven Sacraments, which came forth from the Side of Christ, and which render efficacious in man the Deific Blood shed. Only the two Co-Victims of Calvary, the Divine Mary and Saint John, saw both mysteries - Water and Blood. This Evangelist with reiterated affirmations bears faith that he saw it, when he says: «And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith the truth: that you also may believe» (John XIX, 35) - and by this insistence confirms that to him was reserved the contemplation and testimony of these mysteries. Completing our interpretation of the already mentioned text of Genesis (II, 10), which speaks of the Tree of Life - which was the Most Divine Soul of Christ in the middle of Paradise, and of the spring of water - which was the Divine Soul of Mary and which gushed out from the very trunk of the Tree, we see in that mystery of Paradise a parallelism with that of Calvary. In Paradise, from the trunk of the Deific Tree, or Most Divine Soul of Christ and Fount of Grace, flowed the life-bearing spring of divine life, for in that crystalline liquid - being the Divine Soul of Mary - was present by concomitance of Espousal the Most Divine Soul of Christ and consequently the Holy Ghost. On Calvary, from the Deific Side of Christ, Fount of Grace, there came forth the Immaculate Drop of Mary’s Blood, and by concomitance of Espousal the Deific Drop of Blood and therefore the Holy Ghost manifested under the form of Water. Saint John ends the Gospel passage regarding Calvary with the following words: «And again another Scripture saith: They shall look on Him Whom they pierced» (John XIX, 37), here alluding to the prophecy of Zacharias (XII, 10). The mystery of the sublime transfixion of the Sacred Hearts of Jesus and Mary is venerated in the Church in the Thirteenth Station of the Way of the Cross.

143. In the episode of the Lance-thrust there are contained sublime mysteries which we shall go on to clarify one by one. To do so it is expedient first to bear in mind the following dogmatic Definitions of His Holiness Pope Gregory XVII: <>; <>; <>. In regard to the Most Sacred Hearts of Jesus and Mary, in the light of the papal teaching we first make the following clarification: (a) The transpiercing of the Deific Heart occurred simultaneously in the Body of Christ nailed to the Cross and in the Heart of Mary at the foot of the Cross, in whose Heart He was enthroned under the quantitative accident of the Deific Particle of Heart; (b) The transpiercing of the Immaculate Heart occurred simultaneously in the Body of Christ nailed to the Cross - in which She was enthroned under the quantitative accident of Her Immaculate Particle of Heart - and in Mary’s Person at the foot of the Cross. We teach that the accurate transpiercing of the Deific Heart of Christ on the Cross was due to the skill of Longinus, though without this excluding God’s mysterious intervention. Nevertheless, the other transfixions were effected miraculously. With the transpiercing of the Sacred Hearts, at the same time as the most Singular Sacrament of Mary’s Drop of Blood present in Christ issued from His Side, from the Immaculate Heart of Mary at the foot of the Cross issued the most Singular Sacrament of the Deific Drop of Christ’s Blood present in Her. The two most Singular Sacraments took the following routes: The Deific Drop of Blood which, in Its dual state and as quantitative accident, issued from the Person of Mary at the foot of the Cross, was taken by Saint Uriel and deposited in the ciborium in which the Deific Blood under the accidents of wine was reserved in the Cenacle; and the Most Pure Drop of Mary’s Blood which, in Its dual state and as quantitative accident, issued from the Deific Side of Christ, took the following course, as His Holiness Pope Gregory XVII teaches: <>. We add that on Its being deposited, the accidents of wine were assumed by the Deific Drop of Christ’s Blood contained in the Immaculate Drop of Mary’s Blood. With the Lance-thrust, the most singular sacramental presence of Christ’s Blood in Mary and of Mary’s Blood in Christ was momentarily sundered. But the Espousal of both Christ’s and Mary’s Blood, in the dual state of glory and passibility, continued eucharistically in the ciborium of the Cenacle. For under the accidents of wine assumed by the Blood shed by Christ, His Deific Blood was present substantially and directly, and the most pure Blood of Mary substantially and by concomitance, since the presence of the Blood of Both in the ciborium of the Cenacle was eucharistic. To complete this doctrinal account of the episode of the Lance-thrust, we teach that at the very instant Longinus transpierced the Deific Side of Christ and received Mary’s Drop of Blood in his blind eye, the sight of that eye was restored and at the same time his soul was illuminated by the Faith of the Gospel, with knowledge of the mysteries of Calvary. For which reason he suddenly dismounted, knelt before the Cross and with perfect contrition for his sins publicly confessed Jesus to be the true Son of God, whereupon he received in his heart Mary’s Drop of Blood and therefore Sanctifying Grace. Days later the converted soldier, who as we said was called Cassius, was baptized by Saint Peter who gave him the name Longinus, derived from the same deed of the Lance-thrust committed by him. It is opportune to state that when in the previous Dogmas it is taught that the lance physically transpierced the Deific Heart of Jesus and physically transpierced the Particle of Mary’s Immaculate Heart enthroned in the Deific Heart of Jesus, this means that it transpierced them directly and materially; and when also it is taught that the Lance-thrust mystically transpierced the Immaculate Heart of Mary and the Mystical Priestly Heart of Saint John the Evangelist, this means that the lance did not transpierce them directly and materially, but that they were physically transpierced through miraculous transverberation, thus receiving the same effects of the Lance-thrust.

144. In the sublime mystery of Calvary there were two real and true Sacrifices: (a) The Infinite Sacrifice of Christ and Mary in its bloody and unbloody aspects; (b) The finite sacrifice of the Church, about which we shall speak later. There were also three Priests and three Victims: Christ, Mary and Saint John, and in the last the whole Church: (a) The Sacrifice of Calvary in its bloody aspect is constituted by the Sacrifices of Christ and Mary during their lives on earth and the respective culmination, on Calvary, of those Sacrifices with His physical Death and Her spiritual Death; (b) The Sacrifice of Calvary in its unbloody aspect is constituted by the Mass whose first two parts, for that purpose, Christ celebrated in the Cenacle, and whose third part Saint John celebrated at the foot of the Cross, the Apostle completing the unbloody Sacrifice with the eucharistic immolation when the sacred species of bread he conserved was corrupted in his Mystical Priestly Heart. For as we know, on Holy Thursday Christ in the Cenacle, besides celebrating the Mass of that day, offered and consecrated with sacrificial character a host, so as thus to give the Sacrament of His Deific Body to Saint John in order for the Apostle to immolate It the following day. In virtue of the corruption of the species of bread in the Mystical Heart of the Apostle on Calvary, Christ and Mary were immolated eucharistically; also, Saint John was immolated mystically, and in him the whole Church. Hence we see that on Calvary Saint John completed, with his Mass of the Presanctified, the unbloody Sacrifice of Good Friday whose first two parts Christ had celebrated the previous day in the Cenacle; and moreover, he completed the bloody Sacrifice of Christ and Mary at the same time as he perpetuated it unbloodily. In virtue of the Sacrifice of Calvary in its unbloody aspect, it was possible to apply the infinite merits of the bloody Sacrifice of Christ and Mary to the Church.

145. The bloody Spiritual Death of Mary at the foot of the Cross in its second phase, namely that which properly corresponded to Her as Co-Victim of Calvary, took place the very moment Her Immaculate Heart was transpierced, which was at exactly 4 p.m. on that Friday the 25th of March of the year 34. But let us see in what consisted the culmination of Mary’s Spiritual Death. As His Holiness Pope Gregory XVII teaches, <>. As we know, when the Divine Mary’s Soul in the glorious state had the higher and therefore the lower functions veiled, She continued to enjoy the contemplation of the divine Essence in virtue of the beatific state, which was then given to Her with transitory character. In its strict sense, the Divine Mary’s Spiritual Death at the foot of the Cross, at the moment Longinus pierced Christ’s Heart and Her own, was the privation in all Her being of the vision of the divine Essence for seven seconds, since so it was decreed by the Most High. That deprival was the greatest suffering of the Divine Co-Victim’s earthly life, unspeakably surpassing all others taken together, including those of Her bloody participation in Her Divine Son’s own sufferings, and that which Her Immaculate Heart physically endured from the Lance-thrust itself. For however unimaginably painful all these sufferings were for Her, they will never be comparable to the greater pain of being deprived of the contemplation of God, inherent to the state of essential glory of Her Soul and Bodies, given that the beatific vision is the culmination of the life of the soul. Hence for the Divine Mary there could be no greater torment than to be momentarily deprived of the vision of God; for which reason it was necessary for Her to drink that chalice to the bitter end, in order thus to culminate, on Calvary, Her mystical co-immolation, there being fulfilled in the highest degree the prophecy of the aged Simeon: «And Thy own Soul, which is His, a sword shall pierce» (Luke II, 35), which refers to the transpiercing of the Sacred Hearts, as we said in Chapter XXVIII. As at Christ’s Death, Mary’s Spiritual Death had repercussions, though in lesser degree, in the whole Universe, since during the seven seconds that She was deprived of the beatific vision the energetic-soul weakened, and afterwards revived at the spiritual resurrection of the Divine Co-Victim. Although, by divine decree, in the Sacrifice of the Cross, Mary’s role as Priest and Victim was absolutely necessary, nevertheless without Christ’s Reparation and Redemption the Sacrifice of His Divine Mother, in spite of Her acts possessing infinite value without need of Calvary, would of itself have been unable to make reparation or to redeem; but, with Christ, Her co-reparation, and co—redemption was real and true; which is why His Holiness Pope Gregory XVII teaches that <>. But so indispensable was the Divine Mary’s Sacrifice, that without it Christ’s Sacrifice would have been incomplete, because from the beginning the Father had decreed the need for Her Co-reparation and Co-redemption, as Mother of the Mystical Body that She is; for without Her cooperation, at no moment the history of the Church would the infinite graces of Calvary have been applied to mankind. Furthermore, were it not for Holy Mass, the Divine Mary, in the same way as Christ, would perforce have had to remain nailed to the Cross - though She mystically - suffering until the implantation of the Messianic Kingdom, in order thus to make co-reparation to the Father and to co-redeem men. At the moment of the Lance-thrust the Divine Mary at the foot of the Cross culminated Her reparation to the Father for the forgiven mortal sins of all men; for in Her Spiritual Death She suffered as never before the pain of loss and pain of sense corresponding to those sins. It is most appropriate here to bring to mind the following dogmatic Definition of His Holiness Pope Gregory XVII: <>. The mystery of Mary’s Spiritual Death is commemorated in the Thirteenth Station of the Way of the Cross.

146. Hence the most bloody transfixion of Her Immaculate Heart implied for Mary Her Spiritual Death, which was Her most painful giving-of-birth to the Church. We know that the Church was born of the Most Sacred Hearts of Jesus and Mary and of the heart of Saint John, simultaneously transpierced. So for the Church to be born the mystical death of the Apostle was also necessary. This took place in two ways: (a) When the priestly heart of Saint John the Evangelist was transpierced, the species of bread of the Sacred Host that, as we know, he had conserved in his Mystical Heart, was corrupted, with the consequent eucharistic immolation of Christ and Mary, present in the Most Divine Sacrament, and the Apostle’s mystical immolation when he received, in his Mystical Heart, an increase of the Deific Particle of Heart he possessed for the Church, which was also immolated together with him; (b) In virtue of the eucharistic immolation of Christ and Mary in the Mass of the Presanctified celebrated by Saint John, the Apostle officially received the Drop of Mary’s Blood that came forth from Christ’s Side, with the corresponding increase of the Immaculate Drop he already possessed for the Church. In this way he, too, was immolated, and with him all members of the Mystical Body. His Holiness Pope Gregory XVII infallibly teaches that <>. With the transfixion of the Most Sacred Hearts of Jesus and Mary, and of that of Saint John, in two simultaneous ways the mystical death of the Apostle was effected: first, when he received the increase of the Particle of Heart; second, when he received the increase of Mary’s Drop of Blood. Accordingly, Saint John’s immolation on Calvary consisted in Christ’s assumption of the Apostle’s priestly flesh, blood and soul, respectively, by way of the most special increase of the Deific Particle of Heart, of the Immaculate Drop of Blood and of the Light in form of a Cross, these being, as we know, the three Sacraments present in his Mystical Heart for the benefit of the Church. The immolation of Saint John entailed therefore, the simultaneous mystical death of the whole Church, since in the Mystical Priestly Heart was also brought about the immolation of the members in grace, on Christ’s assumption of their flesh, blood and souls with the Apostle’s flesh, blood and soul assumed by Him. In the previous chapter the immolation of the ministerial priest, and in him that of the Church, through their respective assumptions by Christ, was discussed in detail. As we said, that immolation is a greater participation in the bloody Immolation of the two Divine Victims; through that participation the Priest and in him the Church die mystically and are therefore immolated. In short, when Christ assumes the Priest and in him the Church, He does so in order for them to die; and, at the same time, in order for them to rise, since death implies a greater increase in grace.

147. It is well further to insist that when the sacred species of bread was corrupted in the Mystical Heart of Saint John the Evangelist, the Drop of Mary’s Blood he received in his Priestly Heart for the Church was the last Immaculate Drop that, as quantitative accident, at that instant came forth from the Deific right Side of Christ nailed to the Cross, when His Most Sacred Heart was transpierced; for in virtue of the corruption of the sacred species of bread in the Apostle’s heart, no blood could come to him by concomitance with the Particle of Heart, since at the instant of the Lance-thrust the Espousal of Deific Flesh with Deific Blood was sundered. We make clear that the expression ‘Lance-thrust’ always indicates the instant in which the Most Sacred Hearts of Jesus and Mary, and the heart of Saint John, were really and truly transpierced. The Apostle saw Blood and Water issue from Christ’s right Side at the very instant he received Mary’s Drop of Blood in his Mystical Priestly Heart; wherefore his vision was miraculous, though simultaneously shared by both his soul and the eyes of his body, as occurs in many ecstasies, without there being any obstacle in the fact that at the moment of seeing the Drop of Blood and the Water issue from Christ’s open Side, Longinus’ lance was still fastened therein. We must also bear in mind that the Drop of Mary’s Blood issued from Christ’s Heart miraculously, since a drop of blood cannot under its own natural impetus travel in an instant from the heart to outside, still less in a dead body.

148. At the very instant that the Most Sacred Hearts of Jesus and Mary and the heart of Saint John were transfixed - which occurred at exactly 4 p.m. - at the same time as the Church died, in two simultaneous ways was effected her sublime Birth or mystical Resurrection: (a) When the Sacred Eucharist conserved under the species of bread in the Mystical Heart of Saint John was retransubstantiated, Christ gave birth to His Mystical Body by virtue of the increase of the Deific Particle of Heart, for the Church, present in the heart of the Apostle, who, in turn, through his priestly ministry extended that increase to all the faithful in grace of the Mystical Body. In other words, at the moment of the Lance-thrust, in that eucharistic and unbloody manner Our Lord Jesus Christ effected the Birth or mystical Resurrection of the Church. (b) When the Drop of Mary’s Blood issued from Christ’s Deific Side to be received by Saint John in his Mystical Heart, the Birth of the Church was effected in bloody, official and solemn manner by virtue of the increase of the Most Pure Drop of Blood present in the Mystical Heart of the Apostle, who, in turn, through his priestly ministry, shared that increase with all members in grace of the Mystical Body. The bloody Birth of the Church was the work of the three transfixed Priestly Hearts of Jesus, Mary and Saint John, whose giving-of-birth to the Church entailed, at that moment: no pain at all for Christ, since all His sufferings had ended an hour before; for the Divine Mary, truly a most painful delivery; and likewise for Saint John, for though his delivery was mystical, he participated bloodily on Calvary when, through most painful transfixion, he received in his Mystical Heart the Drop of Mary’s Blood shed bloodily by Christ. Though Mary’s Spiritual Death lasted seven seconds, the Birth of the Church occurred at the very instant Her Immaculate Heart was transfixed; accordingly She not only died in giving birth to Christ’s Mystical Body, but Her Death lasted for the seven seconds decreed by the Father, as befitted Her mission as Co-Victim of Calvary. The increase of Mary’s Drop of Blood in Saint John’s Mystical Priestly Heart brought with it, in that Heart, the official and solemn outpouring of the Holy Ghost upon the nascent Mystical Body of Christ, and the extraordinary increase in espousal with the Paraclete of the members in grace, who received the Holy Ghost from the Mystical Priestly Heart. In the Palmarian Creed we profess that the Holy Ghost was poured out in the Blood of the Victim immolated on the Cross. That generous profusion of the Third Divine Person was manifested miraculously on Calvary under the appearance of Water coming forth from the Deific Side of Christ, a mystery which, as we said, was only seen by the Divine Mary and Saint John. At her Birth or mystical Resurrection on Calvary, the Church began a life of her own through Ministerial Priests; for the respective increases of the Deific Particle of Heart and of the Immaculate Drop of Mary’s Blood which the members of the Mystical Body received were effected through Saint John’s priestly ministry; and henceforth, by divine decree, graces are distributed to the Church’s members from the Mystical Priestly Heart. Therefore, in the Birth of the Church we must consider two aspects: (a) The mystical, which entailed in her the exceptional increase of the Particle of Deific Heart and of Mary’s Drop of Blood; (b) The ministerial, for the Church was born in the Mystical Priestly Heart, since the Priest, in the person of Saint John, was then constituted Co-treasurer and Co-dispenser of all graces. Once the seven seconds of Mary’s Spiritual Death had elapsed, there took place Her spiritual resurrection on Her recovering the beatific vision in all Her Soul and, as well, on Her Body being fully glorified during a further seven seconds, without this being seen by those present. For that reason, when in the previous chapter we said that immediately after Mary’s Spiritual Death there took place Her spiritual resurrection together with the Birth of the Mystical Body, it must be understood that we did not speak of the Church’s official and solemn Birth or Resurrection, which occurred at the instant of the transfixion of the three Hearts, but of the Church’s glorious rebirth when she shared in the spiritual resurrection of the Divine Mary Who had given birth to her, with the consequent exceptional increase in all her members in the state of grace of the Drop of Mary’s Blood in which She had been dead and was now risen. The mystery of the Birth or Resurrection of the Church is also commemorated in the Thirteenth Station of the Way of the Cross.

149. As we have said, in addition to the Infinite Sacrifice of Christ and Mary, on Calvary there was another real and true sacrifice, finite in character - the sacrifice of the Church. Therefore, intimately related to the Death and Birth of the Mystical Body is the sublime mystery of the union of finite sacrifices with the Infinite Sacrifice of Christ and Mary. As we know, Most Holy Joseph, in virtue of his sublime Priesthood, is Universal Mediator between the Divine Mary and the rest of Creation. All the Church’s past, present and future finite sacrifices are present in the Most Chaste and Patriarchal Heart of Saint Joseph who, after purifying them, gives them over to the Mystical Heart of the Priest who, in turn, offers them in the Mass, in which he unites those not as yet united. That is why, on Calvary, an instant before the Birth of the Church, Saint Joseph officially authorized Saint John, at the eucharistic immolation of the Sacred Host he conserved in his heart, to unite therein all the sacrifices realized until that instant, which as we know were present in his illuminated Mystical Priestly Heart; and at the same time to perpetuate the espousal of the sacrifices of Most Holy Joseph and of the Angels, directly united by them. The union of the Church’s finite sacrifices with the Infinite Sacrifice of Christ and Mary on Calvary took place in the heart of Saint John at exactly 4 p.m. on that Good Friday, that is, at the very instant his Mystical Priestly Heart was transpierced and therein effected the eucharistic immolation of the Sacred Host it conserved. His Holiness Pope Gregory XVII magisterially teaches that the Infinite Sacrifice of Christ and Mary on Calvary would have been incomplete without the finite sacrifice of the Church in the person of the minister Saint John the Evangelist. The union of Sacrifices was, then, indispensable in the Sacrifice of the Cross, since in virtue of that union the giving over of Mary’s Drop of Blood to the Church was made possible, the members of which consequently share in the graces of Calvary. Without the union of sacrifices, the Sacrifice of Christ and Mary would have been incomplete, since the Redemption of mankind, won by both Divine Victims, would in no way have been applicable to men owing to their lack of personal collaboration on Calvary with their own finite sacrifices - which, as we already know, are works with supernatural merit. That is why the Holy Sacrifice of the Mass is absolutely necessary, since in the sacrificial immolation there is verified, among other sublime mysteries, the union of sacrifices not as yet united; and in that way, the Drop of Mary’s Blood is poured out anew upon the Church, and in It, the Holy Ghost. It is well to clarify that in the bloody Sacrifice of Calvary, then, all the Church’s past, present and future sacrifices, enthroned in the Mystical Priestly Heart of Saint John, were present; and the sacrifices realized up until that moment by the indwellers of the Limbo of the Just, by the Holy Souls of Purgatory and by the members of the Church Militant in the state of grace, except those of Saint Joseph and the Angels - who themselves unite their own sacrifices - were then united to the infinite Sacrifice of Christ and Mary. For the finite sacrifices of the Church Militant realized from Calvary onwards would be united to the Infinite Sacrifice of Christ and Mary in the corresponding Masses to be celebrated subsequently by the priests of the Church; and the members of the Churches Triumphant and Suffering would unite their own sacrifices without need for the Mass. But, taking into account the importance of that culminating moment of Calvary, the union of sacrifices realized by Saint John possessed solemn and official character. It is appropriate to recall that as far as the union of sacrifices is concerned, the same doctrine applies to the inhabitants of the Planet of Mary - because wayfarers - as to those of the Church Militant, to which they belong though in a most privileged state.