They belong to the series -Of a confidential nature most letters and papers. Those dealing with family matters, legal formalities, related to persons and public offices. Likewise all the unpublished pages. The solitary life and the apologies, written during the French period, are writings of a private nature.

The most autobiographical and confidential work is My Relationships. Its reading proves it. He trusted that no one would read it as long as he lived. He kept it, jealously, as a redoubt harbouring the secrets of his spirit.

The considerations on the modification of the Carmelite rules have a doctrinal intention. But he did not want them to be divulged. This was also the case of the rules for the groups of Lérida and Aitona.

Public and doctrinal in nature. They all are in some way. With more specific meaning those that present a more or less systematic body of teachings.

In the case of Francisco Palau doctrinal does not indicate Theoretical. But its doctrine is projected in an eminently practical direction.

Among the legal writings, we find the rules and constitutions. They were drawn up for the various associations he founded.

As a sign of apologetic writings we have The Lonely Life and the Exorcist. In dialogue form the Catechism and the Struggle. The month of Mary is rather systematic.

Of a narrative-descriptive nature, My Relationships and the Church of God, figured by the Holy Spirit in the sacred books. Both these and the more autobiographical ones are distinguished by their figurative and prophetic genre.

The StruggleMontauban 1843. With countermarked copies. That is to say, with the autograph signature of the author or of Caixal. The first edition was soon sold out. For this reason it was reprinted in Barcelona, 1869. The booklet was included in the prestigious collection "Librería Religiosa", promoted by Claret. The author claimed that the work was printed corrected. But the changes were minimal. The title is very much in keeping with Palau's feisty character -Prologue, 17-21-.

The aim, motives and circumstances that prompted him to compose his work are abundantly clear.

It is the first book to come from his pen. He wrote it during the first years of his stay in France. It took him only a few months to write it. He finished it between 1842 and 1843. The subtitle contains the content of the work.

From his forced exile in France, Palau followed the evolution of the conflict in Spain with great interest. Faced with such a scenario, the only thing he could do was to follow the Pope's will. Yes, pray and help others to pray. In this way they will disarm God, in the face of human malice. Wrestle with God so that he will have mercy on his daughter, the Church," he notes. This is their goal.

It is in such a context that Francis writes these pages full of confidence, witness and support. He, cradled and raised in these spiritual depths, is the one who can best realise this. He hopes that his own life and that of those around him, improved by prayer, will be a rising value. In this way he will succeed in reducing the evil that is rampant. The tone and symbolism are inspired by the Bible. He bases his explanations on the principles of St. Thomas.

The Spanish Church stands as a defendant before the throne of God. It deserves condemnation. For it has sinned. The intercessor begs for mercy. For ungodliness wants to take away the treasure of faith from this Church.

Indirect dialogue is the method. With which he had the simple readers more in mind. It involves not only Theophilus, the beloved of God, but also other interlocutors: Mary, mother of Jesus, and the saints born in Spain etc.

His erudition in subjects and authors was remarkable. In spiritual matters, his Carmelite training was evident. He was pleased to quote St. Teresa and to proclaim himself her son. Yes, yes, a value he passed on to his daughters. This is what we have seen and experienced, thank God! Isn't it true?

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