[The following is taken from the book, Revelations of Divine Justice. Some Supporting quotations from Catholic sources are included at the end.]

The First Revelation

I did not understand how the suffering of Jesus brought about the forgiveness of sins. It seemed that if God were willing to forgive sin, then he could have done so without the pain of Jesus. I asked the Lord to give me an insight into the meaning of the atonement. A long time after this prayer, having forgotten that I had asked for insight, I unexpectedly experienced an interior voice that said, “A suffering and dying being cannot be doing my will.” I understood that this voice was speaking for God, and that “my will” referred to the perfect divine will. I did not hear the voice audibly, but received the message interiorly. At the same time that I experienced this interior voice, I was given the understanding that through the pain of Jesus, the separation between God and suffering humanity is healed. Apart from Christ, no suffering and dying person can be doing the perfect will of God, but, through Christ, this state of alienation is overcome.

GOD CREATES FOR THE GOOD OF PERSONS
God is perfectly good, and his intention in creating the world is only love. Being entirely perfect, and eternally happy in his own nature, God does not need anything from creation. He creates gratuitously as a pure and simple gift. God’s perfect will is that created persons receive the fullness of his generosity, and that they not be deprived of any good that is fitting to the created nature that he has given to them. In accordance with this goodness, God has never willed that any of the persons he created experience any kind of suffering.^[1] 

THE JUSTICE OF GOD
In willing only the highest good of persons, it is impossible for God to directly will something that is second best, or to approve of some situation that deprives a person of a due good. This uncompromising fidelity to the highest possible degree of charity is God’s justice. In his justice, God does not directly will or in any way approve of something that involves deprivation or disorder for any reason. Hence, because of God’s justice, no suffering or dying person can be doing the perfect will of God.^[2] 

ORIGINAL JUSTICE
In the original order of creation, all would have worked harmoniously in man’s experience, for all human actions would have been consistent with God’s justice. While remaining obedient to God, man would possess freedom to choose from among various goods, but because of the providential harmony that would have characterized the created order, any legitimate choice would be consistent with the choices and desires of all other human persons. Everything and everyone would have been in a unified providential relationship for the sake of the good of all. Each would always have what is proper, and the human experience would be one of happiness and wholeness. In the order of original justice, through perfect correspondence with the will of the creator, human beings would have been immune to all suffering and death.^[3] 

SIN CAUSES DEPRIVATION
Personal entities such as men and angels are endowed by God with a gift of free will. Used rightly, free will allows one to choose between goods and makes it possible to both give and receive love.^[4] It is an essential attribute of persons. However, through the abuse of freedom, it is possible to choose to act in ways that are contrary to the order of creation that God has established. Such an abuse of free will is called sin.^[5] God, in his perfect charity, has willed only that which is consistent with the highest good of persons in accord with their natures. By violating the just order of creation, sin causes man to experience something less than the perfect justice which God intends for humanity. Sin, being an event that is contrary to the harmony of the created order, interferes with the providence of undiminished happiness which God has desired for created persons.

FALLEN MAN CANNOT RECEIVE THE GIFT OF GOD
By the mere fact of being in a world that has ceased to correspond to God’s perfect justice, all human beings begin to experience at least some deprivation of the due good which God has intended. As man was never meant to sin, so it is that he was never meant to be in a world containing any measure of the suffering caused by sin.^[6] Even a person who is innocent of any personal crimes against the created order is born separated from the perfect will of God because, in being part of a world that contains some measure of suffering, he experiences something less than the full beatitude which God intends.^[7] God wants to give a gift of perfect joy that suffering humanity cannot receive.^[8] Those who are born after the original sin are born as displaced beings who are alienated from their proper destiny of undiminished joy. In justice, God has only willed man’s good; after the original sin, God’s love for man has not changed and cannot change.^[9] However, God’s justice will not compromise to accept anything that is diminished from its original intent.^[10] 

MAN CANNOT RESTORE HIS LOST DESTINY
Once sin has entered the human experience, some level of disorder begins to characterize all things in the life of man. After the original sin, all actions of human persons proceed from the context of an event that should never have happened. Consequently, the actions of fallen humanity necessarily stand in opposition to God’s desire for man’s highest good (and hence to right order) in at least some small way even if they are done with the very best of intentions. As such, no amount of human effort can restore man to the happiness which was lost.^[11] God is the source of all life and order, and now man exists in a state of disunity with the one source of life and order. This separation brings about increasing disorder in the life of man that eventually results in physical death. Because man was created with an immortal soul, his alienation from God is not ended with the physical disintegration of death. If left to itself, the soul would continue on in an unending estrangement from its creator. This disastrous contradiction of God’s intent for humanity is called hell.^[12] 

DISORDER MUST BE RECONCILED WITH GOD’S JUSTICE
God, in his justice, has only willed the complete happiness of humanity, and the original sin has caused the horror of fallen immortality for all of mankind. God has not created man for hell, and does not will that anyone be lost.^[13] For mankind to be restored to correspondence with God’s justice, the deprivation and disorder in the life of man must somehow be harmonized with God’s perfect intention of highest charity for humanity.^[14] However, this reconciliation seems impossible because God would have to incorporate human suffering (which is, by definition, the deprivation of a due good) into his perfect will, which necessarily only seeks the highest good of persons. God cannot directly will suffering on another person because he is perfectly good and no person was created by God for the sake of pain, but only for happiness.^[15]   

THE INCARNATION REDEEMS SUFFERING MAN
In order for God to perfectly will suffering in any sense, necessarily, he must either will it on another or on himself. For the reasons stated previously, God cannot directly will a destiny of suffering on another. Additionally, the divine nature, in itself, is not capable of being damaged or diminished in any way, and therefore cannot be subjected to suffering like that of the nature of fallen man. However, if God were to assume a human nature, then he could perfectly will to experience human suffering as an act of sacrificial love. God, without ceasing to be God, would take to himself a human body, mind and soul, and come into the fallen world to live as a man. Through the incarnation, God freely and perfectly wills to receive to himself the disorder and deprivation that have become the experience of all mankind. It would not be that God inflicts harm on himself, for this would be directly destructive and therefore an evil that is contrary to his goodness. Rather, God, in an act of love for the sake of solidarity with the fallen human race, perfectly accepts the injustices that come to him through the mere fact of being himself (namely, by loving without compromise) in the fallen world. In this act of love, God maintains his absolute opposition to human suffering while simultaneously embracing it totally in his own divine person. Through the incarnation, the suffering of one man, Jesus, is consistent with the perfect will of God.

JESUS IS THE NEW PARADIGM OF MAN
In the original order of creation, God had ordained that man would receive perfect happiness, but the advent of suffering and death have cancelled this original destiny. In Christ’s suffering, dying, and rising from the dead, God ordains a new, higher dignity and destiny for human nature that is not threatened by suffering and death. As true God and true man, Jesus is both the definer and model of the meaning of human life. In the new destiny that God ordains for man, it is not that God has compromised his perfect justice by accommodating the diminishment caused by suffering and death. Rather, God (in uniting human nature to himself) has raised man to a destiny that is infinitely higher than what would have been possible apart from the incarnation.^[16] This does not mean that the suffering and death of persons now become goods; they remain evils, but they are evils that no longer have the power to separate a person from God. Through the incarnation, God the Son is in perfect union with both God the Father and with the woundedness of humanity. If God, through human nature, has suffered, died, and has been raised from the dead, then suffering and death are no longer obstacles to the fullness of union with God.^[17] 

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Some supporting quotes:

Sin offends God, that is, it saddens him greatly, but only in so far as it brings death to man whom he loves; it wounds his love. (Fr. Cantalamessa, Preacher to the Papal Household)

It can be said that man suffers whenever he experiences any kind of evil. In the vocabulary of the Old Testament, suffering and evil are identified with each other. In fact, that vocabulary did not have a specific word to indicate “suffering”. Thus it defined as ” evil” everything that was suffering. Only the Greek language, and together with it the New Testament (and the Greek translations of the Old Testament), use the verb * = “I am affected by …. I experience a feeling, I suffer”; and, thanks to this verb, suffering is no longer directly identifiable with (objective) evil, but expresses a situation in which man experiences evil and in doing so becomes the subject of suffering. Suffering has indeed both a subjective and a passive character (from “patior“). Even when man brings suffering on himself, when he is its cause, this suffering remains something passive in its metaphysical essence. (Saint John Paul II)

Christianity proclaims the essential good of existence and the good of that which exists, acknowledges the goodness of the Creator and proclaims the good of creatures. Man suffers on account of evil, which is a certain lack, limitation or distortion of good. We could say that man suffers because of a good in which he does not share, from which in a certain sense he is cut off, or of which he has deprived himself. He particularly suffers when he “ought” — in the normal order of things — to have a share in this good and does not have it. (Saint John Paul II)

St. Paul affirms that “the wages of sin is death” (Romans 6:23). Sin leads to death; not so much to the “act” of dying – which lasts only a moment — as to the “state” of death, that is precisely to what has been called “mortal illness,” a state of chronic death. In this state the creature desperately tends to return to being nothing but without succeeding and lives therefore as if in an eternal agony. (Fr. Cantalamessa, Preacher to the Papal Household)

“Revelation makes known to us the state of original holiness and justice of man and woman before sin: from their friendship with God flowed the happiness of their existence in paradise” (Catechism of the Catholic Church, 384).

“The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul’s spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination (Cf. Gen 3:7-16). Harmony with creation is broken: visible creation has become alien and hostile to man (Cf. Gen 3:17, 19). Finally, the consequence explicitly foretold for this disobedience will come true: man will “return to the ground,” (Gen 3:19; cf. 2:17) for out of it he was taken. Death makes its entrance into human history” (Cf. Rom 5:12) (Catechism of the Catholic Church, 400).

Death is a consequence of sin. The Church's Magisterium, as authentic interpreter of the affirmations of Scripture and Tradition, teaches that death entered the world on account of man's sin. Even though man's nature is mortal, God had destined him not to die. Death was therefore contrary to the plans of God the Creator and entered the world as a consequence of sin. Bodily death, from which man would have been immune had he not sinned is thus the last enemy of man left to be conquered. (Catechism of the Catholic Church, 1008) 

For evil remains bound to sin and death. And even if we must use great caution in judging man’s suffering as a consequence of concrete sins (this is shown precisely by the example of the just man Job), nevertheless suffering cannot be divorced from the sin of the beginnings, from what Saint John calls “the sin of the world,” from the sinful background of the personal actions and social processes in human history. Though it is not licit to apply here the narrow criterion of direct dependence (as Job’s three friends did), it is equally true that one cannot reject the criterion that, at the basis of human suffering, there is a complex involvement with sin. (Saint John Paul II)

The much talked about eternity of hell does not depend on God, who is always ready to forgive, but on the person who refuses to be forgiven and would accuse God of lacking respect for his freedom if God were to do so. (Fr. Cantalamessa, Preacher to the Papal Household)

But before I treat of these Precepts, I think it useful to inquire into the nature of death; whether it is to be ranked among good or among evil things. Now if death be considered absolutely in itself, without doubt it must be called an evil, because that which is opposed to life we must admit cannot be good. (Fr. Cantalamessa, Preacher to the Papal Household)

Moreover, as the Wise man saith: “God made not death, but by the envy of the devil, death came into the world.” (Wisdom 11:13-24) With these words St. Paul also agrees, when he saith: “Wherefore as by one man sin entered into this world, and by sin death: and so death passed upon all men in whom all have sinned.” Romans 5:12. If then God did not make death, certainly it cannot be good, because everything which God hath made is good, according to the words of Moses: “And God saw all things that he had made, and they were very good. (Fr. Cantalamessa, Preacher to the Papal Household)

One can say that with the Passion of Christ all human suffering has found itself in a new situation. And it is as though Job has foreseen this when he said: “I know that my Redeemer lives …”, and as though he had directed towards it his own suffering, which without the Redemption could not have revealed to him the fullness of its meaning. (Saint John Paul II)

To many Christians, and especially to those who only know the faith from a a fair distance, it looks as if the cross is to be understood as part of a mechanism of injured and restored right. It is the form, so it seems, in which the infinitely offended righteousness of God was propitiated again by means of an infinite expiation. It thus appears to people as the expression of an attitude which insists on a precise balance between debit and credit; at the same time one gets the feeling that this balance is based nevertheless on a fiction. One gives first secretly with the left hand what one takes back again ceremonially with the right. The ‘infinite expiation’ on which God seems to insist thus moves into a doubly sinister light. Many devotional texts actually force one to think that Christian faith in the cross visualizes a God whose unrelenting righteousness demanded a human sacrifice, the sacrifice of his own Son, and one turns away in horror from a righteousness whose sinister wrath makes the message of love incredible. This picture is as false as it is widespread. In the Bible the cross does not appear as part of a mechanism of injured right; on the contrary, in the Bible the cross is quite the reverse: it is the expression of the radical nature of the love which gives itself completely, of the process in which one is what one does, and does what one is; it is the expression of a life that is completely being for others.” (Cardinal Ratzinger)

In Jesus’ Passion, all the filth of the world touches the infinitely pure one, the soul of Jesus Christ and, hence, the Son of God himself. While it is usually the case that anything unclean touching something clean renders it unclean, here it is the other way around: when the world, with all the injustice and cruelty that make it unclean, comes into contact with the infinitely pure one - then he, the pure one, is the stronger. Through this contact, the filth of the world is truly absorbed, wiped out, and transformed in the pain of infinite love... If we reflect more deeply on this insight, we find the answer to an objection that is often raised against the idea of atonement. Again and again people say: It must be a cruel God who demands infinite atonement. Is this not a notion unworthy of God? Must we not give up the idea of atonement in order to maintain the purity of our image of God?... It becomes evident that the real forgiveness accomplished on the Cross functions in exactly the opposite direction. The reality of evil and injustice that disfigures the world and at the same time distorts the image of God – this reality exists, through our sin. It cannot simply be ignored; it must be addressed. But here it is not the case of a cruel God demanding the infinite. It is exactly the opposite: God himself becomes the locus of reconciliation, and in the person of his Son takes the suffering upon himself. God himself grants his infinite purity to the world. God himself “drinks the cup” of every horror to the dregs and thereby restores justice through the greatness of his love, which, through suffering, transforms the darkness. (Pope Benedict XVI)

Thou didst send him from Heaven into the Virgin’s womb; he was conceived and was incarnate, and was shown to be thy Son, born of the Holy Spirit and the Virgin; Who, fulfilling thy will and preparing for thee a holy people, stretched out his hands in suffering, that he might free from suffering them that believed on thee. (Early Eucharistic Canon, c.245 A.D.)

Union with the passion of Christ. By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus. (Catechism of the Catholic Church, 1521)

“The Word perceived that corruption could not be got rid of otherwise than through death; yet He Himself, as the Word, being immortal and the Father's Son, was such as could not die. For this reason, therefore, He assumed a body capable of death, in order that it, through belonging to the Word Who is above all, might become in dying a sufficient exchange for all, and, itself remaining incorruptible through His indwelling, might thereafter put an end to corruption for all others as well, by the grace of the resurrection. It was by surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, that He forthwith abolished death for His human brethren by the offering of the equivalent.” (St. Athanasius)

"When My Son was lifted up on the wood of the most Holy Cross, the Divine nature remaining joined to the lowliness of the earth of your humanity.

For this reason I said to you that, being lifted on high, He was not lifted out of the earth, for the Divine nature is united and kneaded into one thing with it. And there was no one who could go on the Bridge until It had been lifted on high, wherefore He said, -- 'Si exaltatus fuero a terra omnia traham ad me ipsum,' that is, 'If I am lifted on high I will draw all things to Me.' My Goodness, seeing that in no other way could you be drawn to Me, I sent Him in order that He should be lifted on high on the wood of the Cross, making of it an anvil on which My Son, born of human generation, should be re-made, in order to free you from death, and to restore you to the life of grace; wherefore He drew everything to Himself by this means, namely, by showing the ineffable love, with which I love you, the heart of man being always attracted by love.” (Dialogues of St. Catherine of Siena)