On finishing these pages in which we have wished to present, though incompletely and imperfectly, Conchita's person and doctrine, a synthetic view, an overall view is demanded.

A theologian must above all pose this question to himself: "What then did God intend to bring about through His humble servant for the benefit of His entire Church?"

The greatest degree of Holiness is attainable for everyone

"Being a wife and a mother was never an obstacle to my spiritual life," she asserted. Speaking as a woman to one of her daughters-in-law, she stated: "I have been very happy with my husband."

In the last conversation with her husband when he was gravely ill, she asked him: "What is your last wish in regard to me?" He replied: "That you be wholly given over to God and wholly devoted to your children."

The Lord Himself told her one day: "You married in view of My great designs for your personal holiness, and to be an example for many souls who think that marriage is incompatible with holiness."

The most sublime mystical graces described by spiritual masters are not privileges confined to souls consecrated to God, priestly and religious life. They are offered to all Christians no matter what their state of life.

It seems that God wanted to give us through Conchita living historical proof of this truth.

Vatican II clearly and forcibly testifies to it (cf. ch. V, especially # 40, Lumen Gentium): "Thus it is evident to everyone that all the faithful in Christ of whatever rank or status are called to the fullness of the Christian life and to the perfection of charity."

There are no second class Christians. We are all called to seek the greatest holiness.

Conchita received the eminent graces of nuptials and of the spiritual marriage described by the great mystics, in her state of "poor wife," as she called herself.

An instrument of God, Conchita, as she was familiarly called, has a prophetic mission for today's world.

The Lord Himself has announced to her that she would be a model wife and mother, but that her mission would extend far beyond to make shine the sanctifying might of Christ and of the Holy Spirit "in all states of life." Yes, indeed, she is a model wife, mother, teacher, but she is also one of the greatest mystics of the Church, leading souls to consummation in the Unity of the Trinity.

Her message calls the entire laity, married men and women, to the highest sanctity.

A new type of Holiness

There is no question here of a type of holiness departing from the Gospel, but rather of a resource taken in view of a new application of this same Gospel.

To depart from the spirit of the Gospel and from the teachings of the Cross would be to deny Christ. We are speaking in the same sense Therese of Lisieux spoke of a "wholly new way." We are incontestably in a new era of spirituality.

What constitutes its newness is:

1)  A calling of all, even of the laity, even of married people, to the greatest holiness.

2)  Through transfiguration of daily life, the sanctification of the profane, divinization by faith, by love and by the spirit of sacrifice in ordinary life.

3)  The greatest holiness. Transcendence of the message of the Cross. Even the most banal actions are made of value to the infinite by the offering of love in union with Christ, in imitation of the last years on earth of the Mother of God, in the service of the nascent Church.

In the evening of her life the Lord asked her to begin a new work on behalf of the sanctity of homes.

"I am going to ask you one thing: a Crusade of victim souls to the glory of My Father, following the spirit of the Cross.

"I want many acts of expiation for the DIVORCES which are the source of so many evils in homes, harmful to spouses, children in society.

"I ask expiation for so many hidden sins and for so many sins of omission in the Christian formation of children.

"I want a "Crusade of victim souls" for the sanctification of homes" (Diary, Oct. 31, 1935).

Who does not see how providentially opportune is this work?