The doctrine of spiritual persons is strictly related to their lives and their experience of God is carrying out the mission the Holy Spirit assigns them.

If Conchita receives such sublime lights, it is not directly in view of an instruction to impart or of a teaching assignment, but in order that she may above all live profoundly her personal grace and arrive at the holiness to which God calls her for the spiritual benefit of many a soul.

The eminent grace of the mystical incarnation will bring with it its nuances for her life of intimacy with the Divine Persons. This grace, we have already said, is a grace of transformation into the Incarnate Word who glorifies the Father and ransoms men, in Christ Priest and Victim. It is found at the base of Christian existence, since the Father "has predestined us to share the image of His Son" (Rm 8:29), and consequently "to offer your bodies as a living sacrifice holy and acceptable to God, through spiritual workship" (Rm 12:1). Under the sign of the Son, the whole Church enters into communion with the inmost life of the Trinity.

Conchita's central grace, by its nature, supposes personal relations with each of the Divine Persons. There is here an eminently Trinitarian grace.

"Do not think that in the mystical incarnation of the Word it is I who act, but the Trinity of the Divine Persons do so, each one of them operating according to His attributes, the Father, as Father, engendering: the Word as Son, being born; the Holy Spirit making fertile this divine action in the soul" (Diary, Sept. 22, 1927).

From this action of the Trinity which brings configuration to Christ Priest and Host flows the necessity of living in perfect identity the most intimate sentiments of His Heart, in a constant oblation of love. To offer Christ and to offer one's self in union with Him to the Father under the movement of the Holy Spirit for the salvation of men, such is the proper and characteristic act of the mystical incarnation.

That Conchita could live consciously and fully her central grace, the Lord showed her the concrete and practical way of living in the intimacy of the Divine Persons.

The Chain of Love

"I, from the moment of My Incarnation in Mary's most pure womb, acquired graces. I want you, transformed into Me, living out of My own life, not to do from now on anything else. You must forget yourself, and day and night offer up everything for the salvation and perfection of souls.

"Listen, you are going to make a chain. Each hour of your life will be one of its golden links, if you offer it for this intention, and I want you to stop only on your death.

"This chain begun in Me, the chain of expiation on earth, will be changed into graces. I began this chain with My Incarnation, and as its reflection in your heart, I have wished to associate you with it out of pure bounty.

"The Chain is to live 'in Christ-Jesus' with His same salvific intentions.

"All virtues not enwrapped in love will not be part of this chain which binds Me, the Word, to earth, and so much ingratitude has not been able to break. Who, then, do you think sent it to earth? The Holy Spirit, (on) the day of the Incarnation in Mary" (Diary, June 21, 1906).

"You are altar and priest at the same time for you possess the most holy Victim of Calvary and of the Eucharist, which you can constantly offer to the eternal Father for the salvation of the world" (Diary, June 21, 1906).

To Christ's oblation she must join her own oblation.

"You must perform the function of priest but by sacrificing yourself at the same time. There is the true priesthood: being victim with the Victim" (Diary, July 17 1906).

The Chain of Love begins with insertion into the inmost life of God in baptism. This grace of filial adoption becomes personal and conscious and it normally demands a progressive identification with Christ the Priest, the center of every salvific design of the Father. When we view the spirituality and the doctrine of the Cross from the standpoint of a theologian, what strikes us most is the fact that it springs from the very essence of Christianity.

The inmost life of God is Father, Son and Holy Spirit and is manifested in His attitude toward us. God is Love which is spread and overflows liberally and freely to save what has been lost, overcoming the obstacle license had erected against the expansion of divine Good.

The Father out of love gives us His Son. The Son out of love gives us His life. The Holy Spirit is at the same time the beginning in God and the fruit in us of the salvific design. The glorious Cross is the supreme epiphany of the mystery of the living God.

This revelation is a Word addressed to man which by nature is a summons, a call, a loving demand for a response. When man under divine initiative opens himself up to His action, then vital relations of dialogue rise up in him, which correspond to the movement of descending Love.

"The love of God has been poured out in our hearts through the Holy Spirit which has been given to us" (Rm 5:5). This love impels us to identify ourselves with Christ in His attitude of self-giving and oblation on behalf of men for glorifying the Father from whom all good proceeds. In this way there is re-established the flow and re-flow of the divine good communicated to man. It is a chain which ties up to God, not a chain of servitude or of simple dependence as a creature, but a "Chain of Love."

It is a synthesis of the fundamental experience of saved existence which members of the Mystical Body of Christ lead, a lived experience of the mystical incarnation which finds its consummation in the Unity of the Trinity.

The Chain of Love is also the exercise of spiritual priesthood by which "all their works, prayers, and apostolic endeavors, their ordinary married and family life, their daily labor, their mental and physical relaxation, carried out in the Spirit, and even the hardships of life, if patiently borne - all of these become spiritual sacrifices acceptable to God through Jesus Christ" (cf. 1 P 2:5), (Lumen Gentium # 34).

This spiritual priesthood continues in the celebration of the Eucharist: "Taking part in the Eucharistic Sacrifice, which is the font and apex of the whole Christian life, they offer the divine Victim to God, and offer themselves along with it" (Lumen Gentium # 11).

It is evident that to the extent that Christian life becomes more intense, spiritual priesthood is carried out with an equally and greater perfection and comes to be a living and continual contact with the Divine Persons.

"You must live in continual contact with the Trinity"

"You must live in continual contact with the Trinity, united to the three Divine Persons by the grace of the mystical incarnation: with the Father offering Him His Word, with the Son, giving delights to the Father, with the Holy Spirit accepting Him for your spirit, the inspirer of your feelings and of all that you are, transforming you since you are possessed by Him.

"You must live, breathe, labor, in the bosom of these three Divine Persons. They must constitute your atmosphere, your breathing, your existence. Thus, you will sanctify your life and what you are, divinizing your whole being and each of your steps to heaven.

"From today on, you must live more and more in this intimacy with the Trinity, drawing from It light, the way you conduct yourself, force, grace and all the help needed to carry out your mission on earth. You should not leave on high, as on a throne and far away this trinity of Persons, but live, breathe and dwell in its bosom, under its fecund influence, in the radiance of Its divinity, in the shadow of Its grace. If you are possessed by the Holy Spirit, if you really possess Him, you will not be able to separate yourself from Him, but on the contrary, you will remain most intimately united with the Father and the Word.

"If in your soul there is operated the mystical incarnation, there attracted by the Word, will be found the Father and the Holy Spirit. If, the Holy Spirit and the Word divinize you in this so innerly a manner, if they enter into you, the Father who by nature holds the first place in these operations, will unite you to Him, from whom proceeds all fecundity and might, drawing you by a grace of special filiation, burying you in His eternity of all perfections" (Diary, July 19, 1906).