In This Issue
- Message of Our Lady of All Nations, April 29, 1951 by: Ida Peerdeman
- The Annunciation: Co-redemptrix Begun by: Dr. Mark Miravalle
- St. Maximilian Kolbe and the Immaculata’s Universal Mediation by: Fr. H. M. Manteau-Bonamy
- The Annunciation: When Freedom and Love Were One by: Archbishop Fulton Sheen
- The Annunciation: A Scriptural Commentary by: Fr. Stefano Maria Manelli
- The Whole World Awaits Mary’s Reply by: St. Bernard of Clairvaux
- Mary Co-redemptrix: The What and the Why by: Msgr. Arthur B. Calkins
- Co-redemptrix Foretold:The Old Testament by: Dr. Mark Miravalle
- Fatima 2017 Petition Drive for the Fifth Marian Dogma by: Dr. Mark Miravalle
The Lady of All Nations
I see a bright light; the Lady slowly comes forth from it. Now I see her standing before me clearly, and she says,
I am standing here as the Lady of All Nations, and I come right now in order to show that I wish to be the Lady of All Nations. Listen carefully. You see me standing here upon the globe, against the Cross of the Son. You have not forgotten to pass on anything. Only that the loincloth was not there yet. It was worn by the Son; say this.
The Dogma of the Coredemptrix
“I stand here as the Coredemptrix and Advocate. Every thought should be directed at that. Repeat this after me: the new dogma shall be the dogma of the Coredemptrix. ‘Co’—this I stress especially. I have said: much controversy will arise over that. Once again…
“Incarnatio redemptiva redemptio inchoativa” (“the redemptive Incarnation is the Redemption begun”). This patristic concept of the miracle of miracles in which the Second person of the Most Holy Trinity deigned to become flesh for us correctly conveys that the Incarnation of Jesus Christ is truly the “Redemption begun.” And yet, it was the Father’s perfect plan that such redemptive Incarnation take place only through the consent of a human, a woman, a virgin.
“Yes” to the Annunciation: Lk. 1: 26-38
“Let it be done to me according to your word”
Perhaps St. Bernard describes it best when he states that the whole world waited to hear the response of the Virgin, upon whom salvation was dependent: “The angel awaits an answer; . . . We too are waiting O Lady, for your word of compassion; the sentence of condemnation weighs heavily upon us . . . We shall…
If the Virgin Mary was created by God and “fashioned as a new creature” by the Holy Spirit, it was… so that she might become the mother of God. Henceforth she lives with the very life of the Holy Spirit, and together with him is sent on a mission: to complete within us the efficacious Redemption brought about by our sole Mediator, Jesus. In a certain sense the definitive glory that Mary enjoys, “carried up to Heaven in body and soul,” manifests how perfect was the Redemption Jesus effected in her. When Christ presents Mary to the Father he hands over to him for eternity the masterpiece of creation, of human redemption. In Mary who is glorified the Church is made perfect. When Christ returns at the end of ages there will not be a more perfect Church. But, joined to their…
The modern age, which gives primacy to sex, justifies promiscuity and divorce on the grounds that love is by its nature free—which, indeed, it is. All love is free love, in a certain sense. To be devoid of love is of the essence of hell. Scripture tells us: “Where the spirit of the Lord is, there is liberty” (2 Cor 3:17). The ideal life is fulfilled—not in subjection to an absolute law but in the discriminating response of an educated affection.
The formula that love is free is right. The interpretation of this can often be wrong. Those husbands who leave one wife for another may justify their infidelity on the grounds that “one must be free to live his own life.” No one is ever selfish or voluptuous without covering up his demands with a similar parade of ideals. Behind many contemporary affirmations of the freedom of love is…
St. Luke is the true artist of the Virgin Mary. We should be grateful to him because he has sketched for us the sober, lovely features of our Lady, recounting for us those important episodes that illumine the ineffable mystery of the Incarnation. As a diligent and faithful historian, he carefully researched the events and stories reported in his Gospel, thus guaranteeing that what we read truly occurred and is solidly documented. (1)
But what were the sources of the information contained in the first two chapters of the Gospel of St. Luke? The one certain response is this: only Mary most holy was the protagonist and depository of the events narrated in the “infancy Gospel.” She was the “eyewitness,” says Laurentin. (2) Only she, then, is the source; only she is the matrix of the…
You have heard, O Virgin, that you will conceive and bear a son; you have heard that it will not be by man but by the Holy Spirit. The angel awaits an answer; it is time for him to return to God who sent him. We too are waiting, O Lady, for your word of compassion; the sentence of condemnation weighs heavily upon us.
The price of our salvation is offered to you. We shall be set free at once if you consent. In the eternal Word of God we all came to be, and behold, we die. In your brief response we are to be remade in order to be recalled to life.
Tearful Adam with his sorrowing family begs this of you, O loving Virgin, in their exile from Paradise. Abraham begs it, David begs it. All the other holy patriarchs, your ancestors, ask it of you, as they…
In simple, yet poetic and profound language the third chapter of the Book of Genesis narrates the story of the fall of man. Three creatures play the major roles in this momentous drama: the serpent, the woman and the man. The serpent beguiles. The woman who was given to the man as his helpmate lets herself be beguiled and the man follows suit. The story seems deceptively simple, but it has monumental implications. The man, Adam, is the progenitor and head of the human family. The woman, Eve, is his companion. As partners they are equal, but they have different roles. He is the head of his wife and the head of the human family. “The whole human race is in Adam ‘as one body of one man.’ By this ‘unity of the human race’ all men are implicated in Adam’s sin” (1).
At the same time it…
It is one thing to define a term; it is quite another to believe it. That the Church defines the meaning of Co-redemptrix as Mary’s entirely unique sharing in the work of Redemption with Jesus is clear. But on what basis does she believe it to be true?
God’s perfect providence, dictated not by absolute necessity but by divine disposition, the Heart of God expressed to the heart of man, is revealed with a certain primacy through Sacred Scripture.
The Mother of Jesus is rightly understood not as a woman in Scripture, but as The Woman of Scripture. She is, as we shall see, the “woman” of Genesis (Gen. 3:15), the “woman” of Cana (Jn. 2:4), the “woman” of Calvary (Jn. 19:25), the “woman” of Revelation (Rev. 12:1), and the “woman” of Galatians (Gal. 4:4).
But here we must ponder the revelation of the Woman of Scripture specific to her role “with…
During the 2017 centenary of the Marian apparitions at Fatima, the international Marian Movement, Vox Populi Mariae Mediatrici, is initiating a 2017 worldwide petition drive for the “Fifth Marian Dogma”: the solemn definition of Mary as Spiritual Mother of humanity by our beloved Holy Father, Pope Francis.
Since the beginning of the Church movement for the papal definition of Mary’s Spiritual Motherhood by Cardinal Mercier in 1915, millions of petitions have been sent to the Vatican in support of this dogmatic crown for the Mother of Jesus, who was personally given to us by Jesus to be our Spiritual Mother (Jn. 19:26).
Now, during this monumental year of Marian grace, we ask all the faithful and people of good will to send a brief personal letter to Pope Francis in humble request of his prayerful consideration to define Mary as the “Spiritual Mother of humanity” under its three essential aspects as…