As were Therese of Lisieux or John XXIII, Conchita is a grace of God for His Church. From an objective study of documents, one conclusion is demanded of theologians" Conchita is "a Word of God for our times."
Providence has entrusted to a laywoman a prophetic message for today's world. Her mission in the Church is that announcing a "new Pentecost," the reign of the Holy Spirit in our godless epoch, and to recall to men, for saving them, the Gospel of the Cross.
When the Lord began to carry out His work in Conchita, He manifested to her in a synthetic vision the whole doctrine, or rather, the
Gospel of the Cross in the symbol of a cross crowned and illuminated by the Holy Spirit. "A large, a very large cross," she wrote, "and in its center the pierced Heart of Christ."
What does it signify, this mysterious cross?
It signifies that the Cross has changed its meaning, that suffering and death are no longer malediction and condemnation; that the Cross constitutes the
first fruits of the definitive liberation of man and of the universe.
The symbol of Conchita's spirituality, her message and her mission is the "Cross of the Apostolate." It was a very large Cross. At the center was the Heart of Jesus, the Love of the Incarnate Word. Over all this are wings of light and fire of the Holy Spirit, the personal Love of God.
This message has a universal dimension. Never before has man suffered so much as in the present moment. Never as today has all this suffering been so futile. The present day world is under the empire of the cross, but unfortunately it is not
the Cross of Jesus since it is a cross without love.
All men suffer, but rare are those who know how to suffer. Human pain must be transfigured by love. Starting out from that moment, it is transformed into a dynamic force, constituting a New Universe. The Cross, transfigured by love is a Cross illuminated by hope which is certitude for our complete liberation. It brings us to the glory of the Resurrection.
The message of the "Cross of the Apostolate," gives us the key for understanding the spirituality of the Cross which is a recalling of the Gospel. The Spirituality of the Cross demands holiness, a holiness which is "apostolic," and at the service of others, not turned to self, not even to the states of soul and the operations of God in purified souls. It is a holiness on the horizons of the Church and of Catholicity, associated with their
raison d'etre and their finality: the salvation and sanctification of men, and so a holiness leading to a total oblation of self on behalf of priestly holiness; a holiness carried on in the fidelity of simple existence, so a holiness accessible to all, whether at home, in the family or at work. Holiness amid daily trials and tribulations in the primacy of love, but under the seal of the Cross and of the spirit of sacrifice.
This meaning of the Cross is the base of the Gospel. All holiness is accomplished on the Cross. But each one, according to his place and his mission in the Church, his personal cross which is embossed on the web of a human life which is lived in evangelical simplicity and in perfect docility to the Holy Spirit.
Only the Holy Spirit illumines the meaning of the Cross of Jesus and introduces us to its mystery, revealing to us its salvific value, transfiguring it and making it stand out in splendors of glory.
The history of the world has its center on Golgotha where the Cross of Christ is ever raised between two
crucified humanities, one in hate, the other in love.
Christ invites every human generation to share His Cross.
It is in his response to the call of the Crucified that each man enjoys his destiny.
The spirituality of the Cross is not something doleful, is no longer something passive. It is an active collaboration in salvation, a cooperation in the construction of the "new world."
Thus, what is most admirable in the doctrine the Lord manifested to Conchita is not found solely in the meaning of the Cross as expiatory suffering (reparation of the fault by a compensatory offering of love, to render to God the Father all glory in exchange for the offense of sin), not only as simple satisfaction, but as purification for sinful man.
There is question in a profound sense of a redemption by love, of a sanctification, a transfiguration to Christ who "has loved us to the end."
In summary it is to rediscover the Cross of Christ, its value for salvation; it is to enter into the depths of the mystery of the redemption, it is a call to understand the innermost cross of the Heart of Christ, to honor it, and to share in it, and therefore to become personally involved in the co-redemption of men for the glory of God.
"That one associate souls to My redemptive sacrifice is an honor of predilection, but that the giving of these souls be perfect I must transform them into Me so that in this way, on integrating themselves in My perfect Mystical Body, they be one only thing with Me for the Father's glory" (Diary, Nov. 10, 1935).
Since it is the Cross of Jesus, it brings with it as fruit the effusion of the Holy Spirit.