Luisa Piccarreta's Kingdom of the Divine Will... a cult which sprang from her writings, some of which were placed on the Index of Forbidden Books. (Acta Apostolicae Sedis, 31 August 1938; page 318) Acta Apostolicae Sedis - A.A.S. || vatican.va/archive/aas/documents/AAS-30-1938-ocr.pdf

CONDEMNATION OF THE WRITINGS OF LUISA PICCARETA
(Acta Apostolicae Sedis, t.30, 1938; page 318)

DECREE of the Sacred Congregation of the Holy Office Condemning and Placing on the Index of Certain Books

Wednesday, July 13, 1938, in the general Reunion of the Supreme Sacred Congregation, the Most Eminent and Reverend Cardinals concerned with the defense of the faith and good morals, after the prior advise of our Reverend Consultors, have condemned and ordered inserted in the Index of Prohibited Books the following writings written by other persons:

1) Watch of the Passion of Our Lord Jesus Christ with a Treatise on the Blessed Virgin;
2) In the Kingdom of the Divine Will;
3) The Queen of Heaven in the Kingdom of the Divine Will.

The following Thursday, July 14, Our Holy Father, Pius XI, Pope by Divine Providence, in the usual Audience accord the Most Excellent and Reverend Assessors of the Holy Office, has approved the decision of the Most Eminent Cardinals that had been submitted to him, and has confirmed it and ordered it published.

Given in Rome, at the Palace of the Holy Office, August 31, 1938.
Romulus Pantantetti, Notary of the Sacred Congregation of the Holy Office

Editor's Note: The Church, at that time, was unable to review all of her volumes as Church authorities were never given all of Luisa's writings for review.

"Volume 35 was overlooked or hidden by someone, because the Church never obtained it. Volume 36 was written by Luisa after the other books were placed on the Index of Forbidden books." - Richard Salbato

Luisa Piccaretta and the Divine Will - TimStaples.com

CONDEMNATION OF THE WRITINGS OF LUISA PICCARETA

(Acta Apostolicae Sedis, 1938; page 318)
Acta Apostolicae Sedis - A.A.S. |
vatican.va/archive/aas/documents/AAS-30-1938-ocr.pdf |

Library : The Kingdom of the Divine Will

Library - The Father William Most Theological Collection

"We have a criteria for judging private revelation: The teaching given must be demonstrable from Scripture and Tradition apart from any reference to the private revelation itself. In other words, the deposit of faith, "everything we need for holiness and increase of faith," is able to stand on its own without any reference to private revelation.

Now let's apply this criteria to Piccarreta's writings. In doing so, we find her revelations claim to do much more than help us live by what we have already received. According to the locutions, an entirely new "era of grace" previously unknown to the Church has been introduced: "With three Fiat's I will complete the work of sanctification in man . . . The generations will not cease until My Will reigns on earth. My Redemptive Fiat will interpose itself between the Creative Fiat and the Sanctifying Fiat. They will entwine, all three together, and bring to fulfillment the sanctification of man. The Third Fiat will give creatures such grace that they will return almost to their original state. Only when I have seen man as he emerged from Me, will My work be complete. Then will I enjoy perpetual repose in this, My last Fiat. Only the Life of my Will shall return man anew to his original state. Therefore, be attentive and together with Me, help Me accomplish the sanctification of creatures" (BH, 125).

Piccarreta claimed her revelations improve and complete the revelation we received from the Apostles. The promoters of the Divine Will movement unabashedly state that without reference to her writings, and without her fiat, it is impossible for us to reach the fullness of sanctity that God desires for all Christians. As we have seen, this stands in stark contradiction to Catholic teaching.

Some adherents argue that Piccarreta's teachings represent not an innovation in doctrine, but rather, a development. Admitting the Church has never before taught this material, they nevertheless claim that it has remained hidden in Scripture and is, therefore, part of the original deposit of faith; it took the third Fiat to bring it to the surface. While there is genuine development of doctrine within the Church, Piccarreta's revelations don't meet the criteria for being part of it. "The Tradition that comes from the Apostles makes progress in the Church, with the help of the Holy Spirit. There is a growth in insight into the realities and words that are being passed on" (Dei Verbum, 8). An important characteristic of true development is gradual progression. Following Jesus' parable of the mustard seed (Mark 4:30-32), legitimate development can be compared to the growth of a plant. Over the years it gradually, almost imperceptibly, grows — all the while, remaining the same plant. The Catechism characterizes the development of doctrine in this way: "'The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ.' Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries" (CCC, 66).

There is a major difference between doctrinal development and doctrinal innovation. Every legitimate development in the Church is organically connected to the Tradition; it builds upon and deepens what is already present in the minds of the faithful. Piccarreta's doctrine is not, by her own admission, connected with the Tradition. Therefore, it does not qualify as a genuine development of doctrine.

Finally, some Divine Will defenders make reference to Scripture in an attempt to prove that the new teachings are in some way Apostolic. They claim that Piccarreta's revelations fulfill a portion of the Lord's Prayer: "Thy Kingdom come, Thy Will be done, on earth as it is in heaven" (Matt. 6:10).

The problem with this argument is that it interprets (or in this case, misinterprets) the Scripture in a way foreign to the mind of the Church. The Second Vatican Council was clear on this: "But since sacred Scripture must be read and interpreted with its divine authorship in mind, no less attention must be devoted to the content and unity of the whole of Scripture, taking into account the Tradition of the entire Church and the analogy of faith, if we are to derive their true meaning from the sacred texts" (DV, 12). This is a very important aspect of Catholic exegesis. We cannot base our interpretation of Scripture solely on private revelation. Practically every heresy claims to be in some way founded on Scripture. When we wrest the Scriptures from Tradition, we come away with an errant interpretation. The Church has, throughout Her history, offered rich instruction on the Lord's Prayer, especially in the Catechism of the Council of Trent and the new Catechism of the Catholic Church. In all that time, She has never understood the Lord's Prayer to have the meaning promoted today by the Divine Will movement.

Two thousand years ago, St. Paul warned that there would be those who preached a false gospel, and those who would be seduced into following it: "I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ. For if someone comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you submit to it readily enough" (2 Cor. 11:4).

Sadly, many are led astray by the false Jesus of Luisa Piccarreta. Leaving the true Church in search of a "better" means of holiness, they wander instead into a false gospel. As we have seen, the claims of the Divine Will movement are incompatible with those of the Catholic Faith. They contradict in the strongest terms the teachings of the Apostles, in favor of new "revelation." One cannot be impartial to this.
"If anyone is preaching a gospel contrary to that which you received, let him be anathema" (Gal. 1:9)."
- Fr. Terry Staples

Similarly, Fr. John Hardon, S.J. warned: "In my judgment, the underlying premises of Luisa’s writings are not consistent with the magisterial teaching of the Roman Catholic Church. Thus she claims that all that we have to do is abandon our own will to the Divine Will, which can be found everywhere. There is an emphasis on complete passivity of the soul in Luisa’s writings. The result is a promotion of Quietism, which was condemned by the Church in the 17th century" (the full text of Fr. John Hardon’s letter can be found at transporter.com/Apologia/cuf_ltr.htm).

Divine Will has huge claims which means it has the potential to be hugely relevant in this period. Nothing, can be new revelation as this ended with the death of the last Apostle. What is claimed with DW which also makes sense was, this DW gift given to Adam and this is how the first parent’s functioned (tree of knowledge)but of course Adam sunk to our level and the gift was lost in the gravity of the human will becoming predominant. Our Lord and Our Lady would resurrect the gift on earth as it is done in Heaven and it would be explained most comprehensively to Luisa Piccareta. Simply it is to desire living a Catholic life in God’s Will because your will is no longer.