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Three thoughts, one whole

“Here I am again. I have come to bring a special message. Pass on everything well.
Never has Miriam, or Mary, officially been called Coredemptrix in the community, in the Church. Never has she officially been called Mediatrix. Never has she officially been called Advocate. These three thoughts belong closely together. These three thoughts form one whole. That is why this will be the keystone of Marian history; thus will this become the dogma of Coredemptrix, Mediatrix and Advocate.

And I am not reproaching theologians now as I say: why can’t you agree about this dogma? I will explain it yet again and make it even clearer.”

From the beginning

“The Father sent the Lord Jesus Christ as Redeemer for all peoples. The Lord Jesus Christ was this from the beginning. He became this at the Sacrifice and at His departure to the Father.

Miriam, or Mary, became the Handmaid of the Lord, chosen by the Father and the Holy Spirit. At the beginning she was––by this election––the Coredemptrix, Mediatrix and Advocate of all nations. Only at the departure of the God-Man, the Lord Jesus Christ, did she become the Coredemptrix, Mediatrix and Advocate.

At the departure of the Lord Jesus Christ, He gave Miriam, or Mary, to the nations in one act, giving her as ‘The Lady of All Nations’. For He spoke the words, ‘Woman, behold your son; son, behold your mother.’ One act, and by this Miriam, or Mary, received this new title.”

The other dogmas

“How is it that this is entering the world only now: ‘The Lady of All Nations’? Because the Lord has awaited this time. The other dogmas had to precede, just as her life first had to precede the Lady of All Nations. All the dogmas that preceded comprise the life and the departure of the Lady. For the theologians this simple explanation will be sufficient. It was necessary to give this explanation once again.”

The burdensome task of the Pope

“Now I ask you, child, to keep listening carefully. Tell all who are placed over you and are cooperating that the time is now dawning. Do not be afraid; you will get to your Holy Father. Do not be afraid, the Lady of All Nations will give him his sign. Then tell the Pope that he is the fighter, the pioneer for this new time.”

It is as if I again see a hall in the Vatican. Many clerics are together there with all sorts of papers before them. Then I suddenly see the Holy Father again, alone. He too has many papers before him. The Lady says,

“Tell the Pope that the Lord and the Lady will assist him in his difficult and burdensome task, that he should prepare and carry out everything for the coming times. He knows what I mean.”

The Lady says this with a very special intonation as if speaking about the future.

“This time is Our time. A burdensome task is resting upon his shoulders. He shall check whether everything which he says and wants of the community, the Church, is being carried through. Tell him that. You, child, will get there, and do not hesitate or be afraid to say all this, all this which the Lady of All Nations has come to say. For she is the one who brought these messages. She only wants you to be the instrument and to obey her.”

Empty hands

Now I inwardly tell the Lady that I have nothing to offer. I don’t understand why she is choosing me for this. Then the Lady says,
“You are telling me that you have only empty hands to offer. The Lady is only asking you to pass these messages on to those who need them. The Lady will do the rest. Be faithful. Help the people who are in need, and by this I mean: spiritual needs. You can help by saying this prayer. More is not expected.

Tell your spiritual director to be at peace, that everything is all right. The Lady will help him too.”

Priests and religious

“Now I am speaking to all priests and religious. All of you are apostles and handmaids of the Father, the Son and the Holy Spirit.”

As the Lady is saying this, I see a great number of priests and religious standing before her. There is a sudden change in her bearing, her voice and her figure, which is otherwise very beautiful and lofty. It is as if the Lady is now standing there as a mother, an ordinary mother speaking to her children. She says,
“Now the Lady is not reproaching you. She knows she has human beings before her. It is hard for you in this time, but act in the Spirit of your Lord and Master Jesus Christ. He went before you as God, as Man.”

Unity among one another

“Be apostles among one another. For you are all one. Each of you must see to being an apostle. Be of one mind among one another. How can the community, the Church, be large and one if you are divided among one another? Be warned, and try to be honest and good to one another. No, the Lady is not reproaching you, but she has come, as a good mother, to warn the apostles of the Church about false prophets, about the wrong spirit.

Everyone pray the prayer which I have given. The Lady of All Nations has been sent specifically in this time in order to conquer spiritual decline, degeneration. You who are in spiritual need, come to the Lady of All Nations and she will help.”

Love embraces everything

“Next I tell the apostles of this time: be broad-minded, be mild. Be good to people. Condemn and judge just as the Lord Jesus Christ did. Understand your time, understand the fight. Be aware that the spirit is fighting. This is the time of the spirit. The fight is hard and difficult, but the True Spirit will triumph, provided that all of you cooperate. Church of Rome, seize your opportunity.

The Father, the Son and the Holy Spirit now wants to make His Church large. Understand your doctrine well. It is necessary for the Lady to come and say all of this. Remember the first and greatest commandment: Love. That embraces everything.”

Amsterdam and the image. The Dominicans

“And now, lastly, I speak to N.

I am content with you. The Lord asked three sacrifices of you. Now the Lady has come to ask something of you. This image was your gift to the Lady. This image, however, is destined for all people, for everyone who wants to come to the Lady of All Nations. Give them this image. It is the Lady’s wish that this image go to the Netherlands and in particular to Amsterdam. The Lady has her special reason for this. To Amsterdam, the city of the Miracle, the Lady of All Nations, too, shall come there.

The Netherlands is on its way to degeneration. The Lady still wants to preserve this country from this, and that is why she is placing one foot upon it. She wanted the action to start from here, but she wants the image to be in Amsterdam. Make this sacrifice. Hand it over to the Dominicans. Mark well, the offerings which are given will not be for the Dominicans alone, but for all the needs of the Church. The Lady of All Nations wants to entrust only the image to the care of the Dominicans. It is, however, no special privilege; it is destined for all peoples. Later I will come to speak about this in particular.”

And now the Lady slowly goes away.

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Degeneration, disaster and war

I see the Lady standing before me. She says,
“Mary, the Lady of All Nations, has been sent today in order once again to warn the world, the Church of Rome, and all peoples of degeneration, disaster and war. The world is living in degeneration. Disasters are yet to come. Peoples are still living in war.”

The Lady will bring peace

Then the Lady gazes before herself and says very slowly and clearly,
“The year 53, that is the year in which the Lady of All Nations must be brought into the world.”

For a long time the Lady remains silent, and then she says,
“The Lady of All Nations will be allowed to bring peace to the world. Yet she must be asked for it under this title. The Lady of All Nations will assist the Church of Rome. The Church of Rome, the community, shall invoke Mary, the Mother of the Lord Jesus Christ, under this new title, ‘The Lady of All Nations’. They shall pray my prayer against degeneration, disaster and war, and bring it among all nations. I shall help the Church of Rome, the community. The nations shall invoke me under this title.”

The Redeemer and the Coredemptrix of all nations

The Lady gazes before herself again for a long time. Then she says clearly and with emphasis,
“The Lord is the Redeemer of all nations. Mary, the Mother, was chosen from the beginning as Coredemptrix. She became Coredemptrix at the departure of the Lord Jesus Christ to the Father. She became Mediatrix and Advocate of all nations.”

The Lady pauses again for a moment and then says,
“Because Mary was destined as Coredemptrix, Mediatrix and Advocate, she comes now in this time as the Lady of All Nations. Because Mary is given the title ‚Lady of All Nations’, she has come under this title to different places, to different countries.”

Destined for the world

Then the Lady gazes before herself and says,
“The Lady, who has to bring peace, came and gave her prayer in the country where Satan reigned. The Lady, who comes to bring peace, gave her words through this instrument in a country in which peace has always been desired. The Lady of All Nations is not destined for one country, for one place, but is destined for the world, the peoples.

This image, however, will go to Amsterdam, and that, at the end of 53. It will temporarily be brought to a chapel or church. Later it will be transferred to the Lady of All Nations church. My directions for this I have already given, and they are to be followed strictly. The Lady of All Nations will give a few more messages. Her time is nearly at an end.”

The crowning of Mary

Now the Lady pauses for a moment and then says very clearly and slowly,
“Then the great work begins: the crowning of Mary, the proclamation of the dogma of Coredemptrix, Mediatrix and Advocate. First, however, let the Church and the nations invoke Mary under her new title and pray her prayer so that degeneration, disaster and war may be staved off from this world. If they do so, the nations of Europe will breathe a sigh of relief after 54.”

And now the Lady looks over the globe on which she is standing and says,
“Then the great worldwide task follows.”

Black and white sheep

Then the Lady looks about her, and, pointing at the sheep, she says,
“Look at my black sheep.”

I then see lots of black sheep. Separated from them I see white sheep on the opposite side. The Lady warns very seriously,
“White sheep, beware. The time is still here in which all of you can cooperate to achieve unity.”

As she says this, I see those two groups of sheep changing into two groups of people, black people and white people, standing apart from one another.

The crowning of the Mother of the Lord

Then the Lady says,
“Church of Rome, the Lady of All Nations will come only a few more times. She is still warning about the false prophets. Read carefully the messages the Lady brought you. Sacrista of the Pope, pass these messages on.”

The Lady says this with great emphasis. Now the Lady raises her forefinger as if in warning and says,
“Holy Father, you have a great task to accomplish before you are taken up among Us. The Lady tells you once again: carry through with the plans that you have worked out. See to the final dogma, the crowning of the Mother of the Lord Jesus Christ, the Coredemptrix, Mediatrix and Advocate. In 54 you are to bring this new title among the nations. See to those countries in which the Lord Jesus Christ is being persecuted.

This can and will become a great world action, above which Mary will stand as the Lady of All Nations. I am helping; I shall be allowed to help the world and peoples through my Lord.”

Mary takes responsibility

Then her forefinger goes down, and the Lady is standing in her usual position again. She pauses for a moment and then says,
“And now I speak to your bishop: you should understand why I speak to the Holy Father and the Sacrista. This action is not for one country; this action is for all nations.”

While the Lady says this, I first see our country, the Netherlands, lying before me. The Lady then shakes her head ‘no’. Next I see the whole world before me, and on it all those nations. The Lady says,
“You, however, help in your country for the spreading of this prayer and for the spreading of these messages. Mary takes responsibility for it. You know she said that the painting is to be entrusted to the care of the Dominican Fathers. You know she said that the offerings are to be used not only for the Dominicans but for all the needs of the Church as well. Bring Mary as the Lady of All Nations into your country. The great world action will begin from there. The time has now come and it is very short. Mary is standing here as the Mother who wants to help her children. Ask and she will help you under this new title.”

Now the Lady slowly disappears.

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Here is the account of the October 13 apparition of Our Lady of Fatima to the three shepherd children. This apparition is most famously know for the solar miracle that took place. Notice how Mary appears to the children as the “Lady of the Rosary” and in her role as Coredemptrix, under her devotional title of “Lady of Sorrows”.           -Assistant Editor

[…]

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Lord, Your will be done

My spiritual director had told me that I wasn’t allowed to go to St. Thomas Church that morning, nor to adoration in the evening. In addition, I was not allowed to call him that day. So I went to Holy Mass at Peace Church. All of sudden, just before Holy Communion, I clearly heard the voice of the Lady saying,
“Today do what I tell you.”

I was startled by that and said inwardly, “But I promised to obey Fr. Frehe.” Yet I added humbly, “But Lord, Your will be done.”

That day I had to go somewhere by train. I just went to the station. I took my seat in the train and started praying the Rosary, as was my habit. All of a sudden I heard the voice of the Lady startlingly clear, as a command, saying,
“Go back, you have done your duty!”

Before I knew it, I was out of the train and standing on the platform. At the same moment the train left. I thought, what have I done? Now I haven’t obeyed. What now? All of a sudden the Lady’s voice resounded very loudly over the platform,
“Three o’clock at the chapel!”

It sounded like an order. I went back home then. Since Fr. Frehe hadn’t forbidden me to go to the church in the afternoon, I went to St. Thomas Church that afternoon. At first I didn’t dare go in, but suddenly it was as if someone were pushing me, as if some kind of wind or force were carrying me into the church.

The last message to be given in public

When I entered the church, people were praying the Rosary by the chapel. I prayed with them from the back of the church. Then they prayed the twelve articles of the Creed. At the words ‘who was conceived by the Holy Spirit’, I suddenly saw the light appear at the Lady altar. The light moved very slowly from the Lady altar, alongside the main altar, then alongside the St. Joseph altar where it halted for a moment, and then along the side of the church towards the chapel. It was as if a figure were floating along in that light. I stood up and went to the chapel because the Lady, as it were, beckoned me. When I entered the chapel, I saw the Lady slowly emerging from the light. She said to me,
“Pray the prayer.”

Then she herself began to pray the prayer, very softly and devoutly, praying it together with me. At the end, however, I heard her say ‘your Advocate’ instead of ‘our Advocate’. At this she moved her head forward and looked at me very intently. This confused me, such that I seemed to have skipped the words ‚who once was Mary’, and repeated her words, ‘your Advocate’.

Then the Lady said,
“Today I have come here in order to bring the last message given in public. Do not be afraid, child. It is the Lady of All Nations who says all of this.”

She paused a moment and then said,
“You did well.”

Ask for the dogma

All of a sudden the Lady again made the Sign of the Cross on her lips with her thumb, and said,
“Go to the Holy Father and tell him everything. Ask for his blessing for the prayer. Ask for the dogma.”

As I inwardly responded, “Oh, Lady, how can you say something like that! You know that I will never get there”, the Lady said softly,
“Through the Sacrista.”

Obedience and free will

Then the Lady looked sadly before herself and said,
“I had wanted to bring a serious and joyous message. I showed all nations that, regarding obedience and free will, free will had to come first.”

The Paraclete

“Now I would first like to give an answer to all those who asked you for a sign.”
At this the Lady shook her head compassionately.

“The Lady says to all of them: my signs are in my words. You of little faith! You are like a child insisting upon fireworks, while you do not see the true light and the true fire.”

At this the Lady smiled in compassion.
“You seek and seek in ‘para-this’ and ‘para-that’. Concerning this as well, the Lady of All Nations will give you an answer.”

And with a voice that resounded powerfully through the church, the Lady said,
“It is the Paraclete who brings all of this about.”

I didn’t understand the word ‘Paraclete’, and I tried to make this clear to the Lady by shaking my head and shrugging my shoulders. She smiled and pointed about herself. Then I saw all kinds of priests standing about her. While pointing at those priests, the Lady said,
“You know what the Lady means.”

Then she continued,
“He is the salt, He is the water, He is the light, He is the power by which the Lady is overshadowed. He proceeded from the Father and the Son. He pervaded the Lady of All Nations with His power. Thus she can and she may distribute grace to you.”

Again I saw a haze enveloping the Lady, as before when she spoke about the Holy Spirit.

The sacraments

“Then spread my prayer, the prayer of the Lord. Ask whether the image may be returned here for the time being. Child, do not be afraid. I am the one asking this. Ask for the dogma. And you, all nations, through the hands of the Lady let yourselves be brought to the Lord, be brought to your sacraments.”

She put great emphasis on the word ‘sacraments’, and she shook her head as if she would say, “What’s going on there?” She had a very peculiar look on her face, clearly showing that she found it not at all in order. Then she said,
“You behave so strangely with them. I know, the Lady of All Nations knows, what this time is like for Christians, and that is why she has been allowed to come for twelve years, to warn you, to help you, to bring you back to the Lord Jesus Christ. This year you experienced how strong the power of Satan can, can be. The Lady of All Nations, who is the Bride of the Lord, who is the Queen of the King, who has now received this title from her Lord, she, through her intercession, has still, still been able to save the world.”

At this the Lady raised a finger in warning.

Heaven

“Nations, listen to everything I have said. Truly, it is worth the trouble to leave the world.”

It was as if the Lady meant this in a double sense.
“Surely you all have to go to heaven!”

This the Lady said very clearly and explicitly. It was as if she drew aside a veil and I experienced a very extraordinary state, a heavenly, a supernatural state. I saw something tremendous, quite impossible to describe. It was as if heaven would open; it was so beautiful.
“The Lord redeemed all of you. You who have gone astray, come back. The Lady is waiting for you.”

At this the Lady made an inviting gesture with her arms, so as to gather all people.
“She will help you. She will bring you back.”

Celibacy

Again the Lady made the Sign of the Cross on her lips with her thumb. Then she said,
“Go to the Holy Father and tell him that I said: the time has now arrived in which the dogma can be proclaimed. I shall come back in private for the Church and for priests, at the time which the Lord shall determine. Say that celibacy is endangered from within. But in spite of everything, the Holy Father shall uphold it.”

When I shook my head and said that I didn’t dare say this, the Lady said somewhat angrily,
“I order you to say this!”

So I nodded ‘yes’. Next the Lady said,
“If they do what I have said, I will assist the peoples, all of them, even the most primitive, and I will be allowed to bring true peace.”

The Lady said this with great emphasis.

The foretaste of eternal life

Then the Lady said, while gazing before herself with a heavenly expression on her face,
“Before the Lord Jesus Christ died his natural death, before the Lord Jesus Christ went up to the Father, before the Lord Jesus Christ appeared in the world, coming among people again,”
––It was as if the Lady were saying this by way of explanation, for I was shaking my head, not knowing what to make of it––
“He gave you the great Mystery, the great Miracle of every day, every hour, every minute. He gave Himself. No, nations, not an idea.”

At this she shook her head vehemently.
“No, nations, listen to what He said, not an idea, but Himself, under the appearance of a little piece of bread, under the appearance of wine. This is how the Lord wants to come among you everyday. Take this, do this. He gives you the foretaste, the foretaste of eternal life.”

Again she drew aside that veil from before my eyes, and once more I entered the same heavenly state.
“This, nations, is what the Lady, the Coredemptrix, Mediatrix and Advocate, wanted to tell you today, for the last time in public.”

Then I saw the Lady go away very slowly.

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During Holy Mass at Holy Communion in our Chapel, I saw “the Light” coming and spreading over all those present.

After receiving “Our Lord” and back in my place I had a heav­enly vision.
I heard “the Voice” saying very clearly:

“The period of ‘the Lady of All Nations’ as Co-Redemptrix is drawing near.”

Heavenly music sounded in my ears and I saw a lustrous Crown, sparkling like diamonds. Then everything faded away and “the Light” disappeared slowly.

-Eucharistic Experience, March 25, 1984

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“Dear children, who can best speak to me of my Son’s love and sorrow? I lived with him, I endured with him, living earthly life, I felt pain because I was a mother. My Son loved the thoughts and works of Heavenly Father, the true God, and as he told me he came to redeem you. I have hidden my pain with love. You, my children, have many questions, do not understand the pain, do not understand that through the love of God you must accept the pain and bear it. All people will try it to a lesser or greater degree, but faced with peace in the heart and in the state of grace there is hope. This is my Son, God, born of God. His words are seed of eternal life and sown in good souls bring much fruit. My Son has brought the pain because he has taken away your sins. Therefore, my children, apostles of my love, you who bear, know that your sorrow will become light and glory. My children, as you bear the pain, while you suffer the Heaven enters you, and you, to all those around you give a little heaven and hope. Thank you. ”

-Our Lady of Medjugorje, September 2, 2017

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Spiritual undermining

The Lady is there again. She looks at me for a long time without saying anything. Then she starts speaking and says,
“I was called Miriam, or Mary. Now I wish to be the Lady of All Nations. Child, tell them that time presses.”

Now I see ‘52’ before me. The Lady says,
“Great and serious events are imminent––spiritual, economic and material; spiritual events, spiritual undermining.”

Benevolent and broad-minded

“Christian people throughout the whole world shall join together. Do Christian people realize what others do and sacrifice for their ideals? The Church shall and must be ready to meet great dangers. Christian people shall and must search their hearts. They shall remember what their part is in this world.

Once again I warn Rome, and then I tell the Holy Father: you are the fighter in this time; see to it that your subjects are benevolent and broad-minded in their work and in their judgment. Only in this way can the world be won for the faith.”

The prayer for the True Spirit

Now all at once I see snowflakes about the Lady, and they are falling upon the globe. Then the Lady says,
“Child, why is this prayer not being spread? Why such a long wait? I taught it to you, so that it would be brought into the world among the people. Let the people pray this short, simple prayer every day. This prayer is short and simple, so that everyone in this quick and modern world can pray it. It is given in order to call down the True Spirit upon the world.”

Christian peoples, unite

Now the Lady looks about her and then at the globe. Then I see, here and there, dark, black patches appearing on the globe. The Lady says to me,
“These are the economic and material events which will come upon the world. I have said: there will be disasters; there will be natural disasters. Now I tell you: all those black patches you see now are the disasters that are yet to come. And now I am not only talking about natural disasters.

Once again I call out to all Christian peoples: it is high time; unite! And you, child, shall pass this on. You shall tell the world that it is the Lady of All Nations who tells you this.”

The fight for the Marian dogma

Now I see a large room in which all kinds of priests are gathered. They are engaged in a fierce dispute. Every now and then it even seems as if they would lash out at each other.

The Lady points there and says,
“You shall tell the theologians to keep up their fight for the Marian dogma of Coredemptrix, Mediatrix and Advocate.”

Then she holds her hand above the heads of several priests and says,
“I will help them.”

The Lady of All Nations and unity

“The Lady of All Nations will come throughout the whole world. And in those countries which have rejected me, I shall return as the Lady of All Nations, standing on the globe before the Cross, surrounded by the flock of Christ. This is how I wish to come and will come. I will answer––according to the Son’s will––those who call upon me this way, as the Lady of All Nations.

The Lord and Master shall be served and honored in His creation. People shall follow the first and greatest commandment among one another.

I wish to be called the Lady of All Nations in this time. Because the world is pining for unity in everything which concerns itself, the Lord and Master wants to bring spiritual unity among the nations of this world. For this reason He is sending Miriam, or Mary, as the Lady of All Nations.”

The Holy Father

“Monasteries shall see to the outspreading. The Holy Father shall give his blessing to this work. For he is the fighter in this time. He will be taken up among Us.”

Now I see the Pope standing in an indescribable light, and next to him the Lady of All Nations. The Lady is holding a crown in her hand, and she places it on the Pope’s head. After that she places a cross in his right hand.

This image vanishes from my sight. Then the Lady is again standing alone before me, and she says,
“Child, you shall pass all this on well and tell your spiritual director: so be it.”

Then the Lady slowly disappears.

Lord Jesus Christ, Son of the Father,
send now your Spirit over the earth.
Let the Holy Spirit live in the hearts of all nations,
that they may be preserved from degeneration, disaster, and war.
May the Lady of All Nations, the Blessed Virgin Mary, be our Advocate. Amen.

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Ask for this dogma

“Here I am again. The Coredemptrix, Mediatrix and Advocate is now standing before you. I have chosen this day––on this day the Lady will be crowned. Theologians and apostles of the Lord Jesus Christ, listen carefully. I have given you the explanation of the dogma. Work for and ask for this dogma. You are to supplicate the Holy Father for this dogma. The Lord Jesus Christ has done great things and will give all of you even more in this time, in this twentieth century.”

On this date

“On this date the Coredemptrix, Mediatrix and Advocate will receive her official title as ‘The Lady of All Nations.’ Mark well, these three thoughts in one act. These three.”

Now the Lady shows me three fingers and moves her other hand around herself, and then it is as if a haze, a radiant veil, is coming about her.
“And now I let your theologians see these three thoughts, these three thoughts in one act. I say this twice because there are some who want only one thought. The Holy Father will agree to the former. You, however, shall help him to get there. Understand all of this well.”

The day of the Lady’s coronation

Now, all of a sudden, it is as if I were standing with the Lady above the dome of a big church. As we enter, I hear the Lady say,
“I am taking you there. Relate what I let you see and hear.”

We are now in a very big church, in St. Peter’s. I see lots of cardinals and bishops gathered there. Then the Pope enters. It is a Pope I do not know. He is being carried in a kind of chair, but later he continues on foot. People cheer; the choir begins to sing. Now the Holy Father is announcing something in a language I do not understand, while holding up two fingers.

All at once the Lady stands on the globe again. She smiles and says,
“Child, thus have I let you see what is the will of the Lord Jesus Christ. This day will become the coronation of His Mother, the Lady of All Nations, who once was Mary.”

The Lady stayed with her Apostles

Now the Lady remains standing without saying anything, as she gazes far into the distance. This lasts a while and then she says,
“And the Lady stayed with her Apostles until the Spirit came.”
While she says this, that peculiar change comes over her face again; it is as if she were speaking from out of former times. I see priests and other people standing about her, as she says,
“So also may the Lady come to her apostles and nations throughout the whole world, in order to bring them the Holy Spirit again and anew.

For before great decisions, the true Holy Spirit must always be invoked.”

Now the Lady pauses again for a moment, and then she says very strikingly, in a low voice,
“And Mary stayed with her Apostles.”

Now I see the Lady seated in a hall, surrounded by people from former times wearing long garments.

All nations will call me blessed

Then the Lady looks in front of herself, as if into the distance, and says very clearly and slowly,
“My prophecy, ‘From now onwards all nations will call me blessed’, will be fulfilled more than ever before, when the dogma is proclaimed. The Holy Father knows his time. He will prepare and accomplish this before he is taken up among Us.
On this day all nations will call me blessed. I have come on this day so that they”
––and the Lady points about her––
“will bear witness that the Lady of All Nations really and truly said this.”

The sign of the Lady of All Nations

“I said: Church of Rome, I will come only a few more times. By this the Lady of All Nations wanted to say to you: only a few more times before the proclamation of the dogma. Mark this well. And this is the sign: under this title, the Lady of All Nations may come every year among her children, among her apostles, among all nations.”

The word, the voice of their mother

“I have come to the world in various ways.”

Now the Lady looks at the globe and shakes her head with a sad look on her face.
“Now I ask: has this had any effect? The Lord Jesus Christ wants to grant yet another great favor to the world, and that is the word, the voice of their mother, the Lady of All Nations. By means of this instrument in a small country which is on a downward slope, the Lady of All Nations will give her motherly admonitions and consolations each year. Later on this will cease.

Child, they will believe you. I am here. I shall assist and help you. The image must be placed in public. Ask this of your bishop. He shall consent to having the image brought forth. He shall consent to the building of the church, the one I showed you. Everyone shall fight for this. Tell that to your spiritual director. I will help both him and the others, too. It is my prayer––tell that to your bishop. He shall consent to this. No, child, do not be afraid.”

Peace will follow the dogma

Now the Lady gazes before herself again, and it takes a while before she continues,
“From now onwards all nations will call me blessed.

The Lady of All Nations wishes for unity in the true Holy Spirit. The world is covered by a false spirit, by Satan. Once the dogma, the final dogma in Marian history, has been proclaimed, the Lady of All Nations will grant peace, true peace, to the world. The nations, however, must pray my prayer, together with the Church. They shall know that the Lady of

All Nations has come as Coredemptrix, Mediatrix and Advocate. So be it.
I will return, as I promised today, but in public.”

This frightens me terribly, but the Lady says,
“No, child, do not be afraid. So be it.”

Kneel down humbly before your Creator

The Lady pauses for a long time, and then she starts speaking again,
“Now I speak to the nations of the entire world: apostles and nations, kneel down before your Lord and Creator and be grateful. This world’s science has made people forget gratitude. They no longer know their Creator. Nations, be warned. Kneel down humbly before your Creator.”

The Lady says this with immense reverence and devotion. She falls to her knees and bows her head so deeply that it nearly touches the ground.
“Implore His mercy and He is merciful. Doesn’t He give you proof of it in this time? May the Father, the Son and the Holy Spirit be with you all the days of your life. May the Father and the Son bring you the Lady of All Nations.”

All people

“No matter who or what you are, I may be for you: the Mother, the Lady of All Nations.”
Then the Lady gazes far into the distance, as if she were looking for people. It is as if she really wants to draw all people towards her, people who belong to our Church, people who do not belong to our Church and even people who do not belong to any church at all.
“See to it, nations, that those who are in need––and by this I also mean spiritual need––are brought to the Lady. Work among the others with my prayer.”

The Lady pauses for a moment and then says,
“The Lady will return every year.”

And then she slowly goes away.

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On his return flight from Fatima to Rome on May 13, 2017, Pope Francis offered some personal comments about the Medjugorje apparitions in response to a question from an Italian journalist. These comments have led to false and misleading secular headlines such as “Pope Declares Medjugorje A Hoax,” and “Pope Nixes Medjugorje Apparitions.”

For a proper understanding of the comments of the Holy Father on Medjugorje (see full comments here), the following points should be kept in mind:

  1. The comments of Pope Francis do not in in any way constitute an official or final Church declaration on the status of the Medjugorje apparitions. Rather, they were impromptu comments made by the Holy Father, who further qualified his remarks by stating, “This I say as a personal opinion.”

 

  1. The papal evaluation of Medjugorje continues, and Pope Francis specifically mentioned the further report which he will be receiving from his papal envoy to Medjugorje, Polish Archbishop Henrik Hoser. Archbishop Hoser, in his public homilies and press conferences, has strongly supported Medjugorje as a place of profound prayer and global spiritual fruits.

 

  1. On May 16, 2017, the conclusions of the Vatican Commission established by Pope Benedict XVI in 2010 to investigate Medjugorje (referred to as the “Ruini Commission,” after commission leader, Cardinal Ruini), were released by the Italian newspaper, La Stampa, in its Vatican Insider column. The Ruini Commission was highly praised by Pope Francis during his May 13 comments: “It was a commission of good theologians, bishops, cardinals, but good. Very good… The Ruini report was very, very good.” In this report, the Commission voted 13 to 1 in favor of the authenticity of the first 7 apparitions of the visionaries, and moreover, recommended that Medjugorje be granted the status of a “pontifical sanctuary.” The ecclesiastical designation of a location as a pontifical sanctuary is, in itself, a form of Church approval, as the Church does not grant pontifical status to places of only false apparitions.

 

  1. The Holy Father indicated a distinction between the earlier apparitions and later apparitions, which implies that he may perceive the former to be more worthy of a conclusion of authenticity. This is also a conclusion of the Ruini Commission.  In either case, authentic apparitions would constitute a substantive aspect of the Medjugorje event.

 

  1. Pope Francis seems to be personally uncomfortable with the aspect of Medjugorje that Our Lady announces a specified day and time when she is to appear. However, the specifying of time and date of appearance is an established precedent of numerous other Church approved Marian apparitions, including Fatima, Lourdes, Kibeho, Itapiranga, Laux, San Nicolas, and others.

 

  1. There is Church precedence for legitimate development, and even change, in the personal opinion of a Roman pontiff in regards to a particular private revelation or mystical event. For example, the saintly Pope Pius XI entertained serious personal doubts about St. Pio of Pietreclina for the majority of his papacy.  When Padre Pio was eventually exonerated of the many false claims about him and accepted as authentic by the Holy Father, Pius XI told the stigmatist saint that it was not he whom he had condemned, but only the person of whom he had heard so many negative and false reports.

 

  1. Since Pope Francis has yet to make a definitive judgment and consequent declaration, it would be prudent to remain patient and open for the official and final judgment of Pope Francis regarding the Medjugorje apparitions.

 

Let us all “pray from the heart” for our beloved Holy Father, Pope Francis, and for his docility to  the Holy Spirit and Our Lady herself regarding the best possible discernment and eventual final judgment of the events of Medjugorje.   At the same time, let us prepare our own hearts to receive his eventual official and final decision regarding Medjugorje with the proper “religious submission of mind and will” which should obediently be given  to the “authentic magisterium of the Roman Pontiff, even when he is not speaking ex cathedra ” (cf. Lumen Gentium, 25, Second Vatican Council).

Dr. Mark Miravalle

Professor of Theology and Mariology, Franciscan University of Steubenville

May 18, 2017 (Anniversary of the Birth of Pope St. John Paul II)

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“My purpose and my commission to you is none other than to urge the Church, the theologians, to wage this battle. For the Father, the Son, and the Holy Spirit will to send the Lady, chosen to bear the Redeemer into this world, as Co-redemptrix and Advocate. I have said, “This time is our time.” By this I mean the following: The world is caught up in degeneration and superficiality. It is at a loss. Therefore, the Father sends me to be the Advocate, to implore the Holy Spirit to come. …

In the sufferings, both spiritual and bodily, the Lady, the Mother has shared. She has always gone before. As soon as the Father had elected her, she was the Co-redemptrix with the Redeemer, who came into the world as the Man-God. Tell that to your theologians.

I know well, the struggle will be hard and bitter (and then the Lady smiles to herself and seems to gaze into the far distance), but the outcome is already assured.”

-Our Lady of All Nations, 1951

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Mrs. Janie Garza of Texas has been receiving messages from Our Lady under the title, “Our Lady of Compassion and Love” for over 25 years.  She has repeatedly met with her local ordinary and remains entirely obedient to her spiritual director and local bishop.  The following are messages given during the month of December-Ed.

 

Visit of the Three Archangels December 2, 2016

St. Michael: Behold, beloved of the Father, we, the Three Archangels, bring you guidance from

heaven. Ponder all that we share with you

Beloved, continue to pray for the salvation of poor sinners and all the evil in the world which

continues to destroy family life. Families continue to be annihilated through all the distractions

of the Beast. The spirit of fornication, adultery and the loss of purity among the youth are great

forces of evil that the beast uses to infiltrate into families to destroy them. The forces of evil in

nations continue to increase and many souls suffer, and many souls die. The power of evil is

consuming the minds of leaders throughout the world and their hunger for power.

Beloved, waste no time but pray and fast for the salvation of all souls. The world will continue

to suffer through the pestilence and calamities throughout the world. Remember to pray for

the Bride of Jesus, your Savior and Redeemer. Protect the pope through your prayers, for the

Beast is seeking to destroy him. Pray, beloved pray and know that through prayer you can

destroy the evil forces in the world. Peace, beloved, peace.

 

Feast of the Solemnity of the Immaculate Conception December 8, 2016

Our Lady: Dear children, today you honor your heavenly Mother as the Immaculate

Conception. I invite you to consecrate yourself to my Immaculate Heart. In this way you are

under my motherly protection. My heart is sad, little children, for many of you are growing

weak in your prayers. Many of you are growing farther away from my Son, the Savior. Many of

you do not receive the sacrament of Reconciliation frequently. Many of you are instructed with

the empty promises of the spirit of the world. Your minds are minds filled with the impurity of

the world.

My little ones, it is for this reason that I invite you to consecrate yourself to my Immaculate

Heart. Be obedient to my motherly invitation, so that I may lead you to the Sacred Heart of my

Son, Jesus. He longs to be united to your heart, so that you may accept His love and His mercy.

There is so much evil in the world and many live in darkness. I invite you to pray together with

your heavenly mother, so that through our prayers poor sinners will repent and abandon the

ways of the world.

Pray, children, pray, so that your hearts may embrace the Prince of Peace. Allow your hearts to

be a manger for him to be born. Allow the mangers of your hearts to be the blankets of love for

your little Prince and Savior. Pray, children, pray. Pray your Rosary as a family and God’s peace

will be in your hearts and in your homes. Thank you for listening to my message.

 

Our Lady of Guadalupe December 12, 2016

Our Lady: Dear children, today you honor your heavenly Mother as Our Lady of

Guadalupe. You honor your heavenly Mother through your beautiful songs, your

dancing and your most beautiful roses. This brings so much joy to my Immaculate

Heart. I love you so much, my little children, and I am with you always, in every

situation of your daily activities, whether you are suffering or whether you are happy, I

am with you. I wipe away your tears when you feel unloved and when others hurt you.

My little ones, you are my little children, and I embrace you just like I did my little son,

Juan Diego. He was so simple and humble, and just like you, he was worried about his

uncle who was ill; just like you, little children, about all the problems in your family. I

am the same Mother that embraced Juan Diegito who is coming to you at this time to

embrace you.

Remain like little children in simplicity and in humility, and I will bestow many special

graces in your heart to carry out the will of the Father. Do not be fearful, little ones, for

I am here who am your Mother, and I will protect you from all the evil forces that

surround you.

Be children of prayer and love everyone, beginning with yourself. This is not hard to do,

little children, for this is God’s will for you. Continue to embrace your heavenly Mother

and let nothing frighten you or worry you and continue to honor your heavenly Mother

through your prayers and beautiful devotions, especially your Rosary.

You are all my little beautiful roses, and when I look at you, you bring such joy to my

heart. Give me your little hearts, so that I may prepare them as a gift to my Son Jesus

Who will be born again for you. Thank you, my little children. Pray with your heavenly

Mother. Thank you for listening to my message.

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In the April 4, 1954 message of the Lady of All Nations (ecclesiastical approval, May 31, 2002, see “Church Approves Apparitions of the Lady of All Nations” article), Our Lady makes a serious comment to theologians by stating, “from the outset the Handmaid of the Lord was chosen to be Co-redemptrix. Tell your theologians that they can find it in all their books!” The Mother then offers further explanation of her roles of Co-redemptrix, Mediatrix and Advocate, establishing the foundation of these roles in her Immaculate Conception. In addition, she challenges theologians: “Theologians, I ask you, do you still have objections to this dogma?… I ask you to work for this dogma… do fight and ask for this dogma: it is the crowning of your Lady!” – Ed.

I see the Lady standing with a serious look on Her face. She says to me, “Once more I am here. Listen well: from the outset the Handmaid of the Lord was chosen to be Co-redemptrix. Tell your theologians that they can find it all in their books!”

The Lady pauses briefly, then smiling to Herself, She says, almost in a whisper, “I am not bringing a new doctrine. I am now bringing old ideas.”

She waits and then continues,

 

Because the Lady is Co-redemptrix, She is also Mediatrix and Advocate; not only because She is the Mother of the Lord Jesus Christ, but—and mark this well—because She is the Immaculate Conception.

Theologians, I ask you, do you still have objections to this dogma? You can find these words and ideas. I ask you to work for this dogma. No, fear nothing! There will be a clash. The other indeed will attack you; but the simplicity of this dogma lies in these last thoughts which Mary, “the Lady of All Nations,” puts before you today. Do fight and ask for this dogma: it is the crowning of your Lady!

 

The Lady says this emphasis on almost every word.

Then She gazes in front of Her for quite a while with a peculiar expression on Her face as if She looked into the distance, and says, “The Lady, the Handmaid of the Lord, was chosen and made fruitful by the Holy Spirit.”

The Lady pauses and says very slowly,

 

The Lady was chosen. She was also to be present at the Descent of the Holy Spirit. The Holy Spirit had to come down upon the Apostles (and raising Her finger, She adds with emphasis) the first theologians! For this reason the Lord willed that His Mother should be present there. His Mother, “the Lady of All Nations,” became at the departure of Her Son, “the Lady of All Nations,” the Co-redemptrix, Mediatrix and Advocate, in the presence of one Apostle, one theologian, to be witness to it. For he had to take care of “thy Mother.” She had to take care of “Her Apostles.”

 

Now the Lady looks at me and says with emphasis.

 

This is the last time that the Lady speaks about this dogma. She will return, but for other matters.

Tell your theologians, however, that now they have everything in their hands. Now they have to accomplish the Will of the Lord Jesus Christ. Tell the theologians that “the Lady of All Nations” will see to its fulfillment.

 

Now the Lady spreads Her hands as if in protection over something. Then She says, “I will stand by the Holy Father. Mark My words well. He will be given the necessary strength to get everything ready. Many changes are ahead.”

And now I clearly see the Lady, so to say, standing above St. Peter’s, while everything seems to be spinning around. Then She says,

 

Let the Holy Father carry out his splendid plan as quickly as he possibly can! Tell him that “the Lady of All Nations” has helped him and will give him all the strength he needs. The Holy Father knows all that is necessary. What he lacks in vigor, the Lady will give him. He know what he has.

 

Now the hands of the Lady return to their usual position and She adds with emphasis, “Tell the Sacristan that everything is going to come right. He should act and persevere as the Lady desires of him.”

Now the Lady looks at me again with a smile and, moving Her finger to and fro, says, “Now to your Bishop: You should request him to make the prayer and the messages known.” I tell the Lady that he will not do so and I am so frightened at having to tell him again.

The Lady looks at me seemingly in compassion and with a smile, says,

 

Do not be afraid, child, ask him quite simply. Tell him, this is the given moment. He can accept the prayer as coming from Me. He can consent to the building of the church. My signs are inherent in My words; tell him that. Tell him also that the Lady wishes Her picture to be exposed to the public now and add, moreover, that the prayer comes from “his Mother Mary” who wishes also to be his “Lady of All Nations.” Tell him: Mary takes full responsibility. Later, I shall give more signs, when My words shall cease. I shall come back and speak to the nations. All this had to come first.

 

Then the Lady looks in front of Her earnestly and it is as though I see heavy clouds surging around the globe on which She stands, while the globe is rotating fast. The Lady points at the globe and says very sadly, “Look to the world—mark well what I am going to tell you.” At this, the Lady holds up Her right hand and lets me look into it.

I see in it a large die and the Lady moves Her hand as though shaking it over the world. Then She says,

 

Satan’s hand goes all over the world, holding a die. Do you know, Church—Community—what this means? Satan is still the prince of this world. He keeps his grasp on everything he can. That then is why“the Lady of All Nations” had to come now, into these times. For She is the Immaculate Conception and, therefore, also the Co-redemptrix, Mediatrix and Advocate. These three concepts in one.

Theologians, have you heard this aright? The Lady was bound to bring Her prayer over this diabolical world. For the Holy Spirit has still to descend upon the nations. Understand this message well. Say My prayer, then, nations, that the Holy Spirit will really and truly come.

 

At this last sentence Mary held Her hand aloft, as if showing the people how to pray.

The Lady waits again and looks very seriously at me, yet with a smile. She says,

 

And you, child, are you afraid to pass on all this? Then the Lady says to you: let them come with all their needs—spiritual and bodily alike—the Lady is here, in readiness. She will bring them back and will helpthem. Make a sacrifice of your life. Tell your director that the Lord always chooses the weak for His great designs. Let him be at ease!

 

Now the Lady, looking far away, says, “And to all the others, I say, work on; fight for ‘the Lady of All Nations;’ She has to come at this time! I will help them. I shall return on May 31st.”

Then the Lady disappears very slowly.

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The following is Our Lady of Medjugorje’s July 25, 2016 monthly message for the world:

“Dear children! I am looking at you and I see you lost; and you do not have prayer or joy in your heart. Return to prayer, little children, and put God in the first place and not man. Do not lose the hope which I am carrying to you. May this time, little children, every day, be a greater seeking of God in the silence of your heart; and pray, pray, pray until prayer becomes joy for you. Thank you for having responded to my call.”

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Mrs. Janie Garza of Austin, Texas has received messages from Our Lady under the title of “Mother of Compassion and Love” for over 20 years.  The following is her most recently received message -Ed.

Our Lady:  Dear children, today I come to you and invite you to continue to pray for all the suffering in the world.  Know, my children, that without prayer the world will not change.  Your prayers are so important.  If only you could understand the importance of prayer, you would be praying unceasingly.

Know, my little ones, that I am always praying with you and for you, and I encourage you to love one another and to forgive one another.  I ask that you abandon all fear, and trust in my motherly intercession for you and your family.  Have confidence in God, your heavenly Father, and know that His mercy is beyond your understanding.

Embrace everyday with hope in your heart and know that life is a gift from God.  Live today as if it was your last day on earth by preparing spiritually on a daily basis, for you never know when God will call you home.

Little children, there is so much work to be done in the kingdom of God, therefore, let prayer be your weapon to avert and to mitigate the evil in the world.  Attend daily Mass, if possible, and receive frequently the Sacrament of Reconciliation, read Holy Scripture and pray your Rosary every day.  I am with you, little children, I am always with you.  Thank you for listening to my message.

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“Dear children! Give thanks to God with me for the gift of my being with you. Pray, little children, and live God’s commandments that it may be good for you on earth. Today, on this day of grace, I desire to give you my motherly blessing of peace and of my love. I intercede for you with my Son and call you to persevere in prayer so that, with you, I can realize my plans. Thank you for having responded to my call.”

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“Dear children! My Immaculate Heart bleeds as I look at you in sin and sinful habits. I am calling you: return to God and to prayer that it may be good for you on earth. God is calling you through me for your hearts to be hope and joy for all those who are far away. May my call be for you a balm for the soul and heart so that you may glorify God, the Creator, who loves you and is calling you to eternity. Little children, life is short; you, make good use of this time and do what is good. Thank you for having responded to my call.”

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“Dear children! In this time of grace, I am calling all of you to conversion. Little children, you love little and pray even less. You are lost and do not know what your goal is. Take the Cross, look at Jesus and follow Him. He gives Himself to you to the death on the Cross, because He loves you. Little children, I am calling you: return to prayer with the heart so as to find hope and the meaning of your existence, in prayer. I am with you and am praying for you. Thank you for having responded to my call.”

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Dear children! Also today I am calling all of you to prayer. You cannot live without prayer, because prayer is a chain which brings you closer to God. Therefore, little children, in humility of heart return to God and to His commandments so that with all of your heart you are able to say: as it is in Heaven so may it be on earth. You, little children, are free to, in freedom decide for God or against Him. See where satan wants to pull you into sin and slavery. Therefore, little children, return to my heart so that I can lead you to my Son Jesus who is the Way, the Truth and the Life. Thank you for having responded to my call.

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Jakov Colo, the youngest of the six Medjugorje visionaries, stopped having his daily apparitions of Our Lady on September 12, 1998. Our Lady told Jakov, that She would appear to him every Christmas. Following is Our Lady’s message given through Jakov:

“Dear children! All these years that God permits me to be with you are a sign of the immeasurable love which God has for each one of you and a sign of how much God loves you. Little children, how many graces the Most High has given to you and how many graces he desires to give to you. But, little children, your hearts are closed and live in fear, and do not permit Jesus to have His love and His peace overcome your hearts and to begin to reign in your lives. To live without God means to live in darkness and never to come to know the Father’s love and His care for each of you. Therefore, little children, today in a special way pray to Jesus that as of today your life may experience a new birth in God and become a light which will radiate from within you, and thus that you may become witnesses of God’s presence in the world to every person who lives in darkness. Little children, I love you and daily intercede before the Most High for you. Thank you for having responded to my call.”

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“Dear children! Today I am calling all of you: pray for my intentions. Peace is in danger, therefore, little children, pray and be carriers of peace and hope in this restless world where Satan is attacking and tempting in every way. Little children, be firm in prayer and courageous in faith. I am with you and intercede before my Son Jesus for all of you. Thank you for having responded to my call.”

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Mrs. Janie Garza, a visionary from Austin Texas, has received permission from her bishop to continue her work of prayer, preaching, and suffering for the families of the world. On December 8, 2015, Our Lady, who appears as “Mother of Compassion and Love” gave the following message regarding the Year of Mercy and our proper spiritual disposition in preparing for Christmas –Ed.

Feast of the Immaculate Conception December 8, 2015

Dear Children,
Today as you honor your heavenly Mother as the Immaculate Conception I invite you to draw closer to me and trust in my powerful intercession. I want you dear children to allow God to fill your hearts to be the manger where my Son Jesus will be born. Pray much and prepare well. Do not allow any distractions of the past or painful memories to keep you from receiving my Son with filial love.

Little children this is a very special time when God’s mercy will flood the world and help all who walk in darkness. His mercy will bring such light to the world like never before. I ask that you embrace the Father and spread His mercy beginning in your family and wherever you may be.

Prepare your hearts like never before and do not allow yourself to be busy with many distractions and commercialism. These are distractions that will keep you from receiving the true peace that comes through the little Prince of Peace. Pray as a family and love and forgive one another; and pray for the Bride of my Son in a special way.

I am with you little children and I love you. Share my love among one another on this beautiful feast day. May the peace that comes from the manger, where my little Son was born, be in your hearts forever. I love you little children. Peace and mercy to all of you. Thank you for listening to my message.

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“Dear children! Also today, my prayer is for all of you, especially for all those who have become hard of heart to my call. You are living in the days of grace and are not conscious of the gifts which God is giving to you through my presence. Little children, decide also today for holiness and take the example of the saints of this time and you will see that holiness is a reality for all of you. Rejoice in the love, little children, that in the eyes of God you are unrepeatable and irreplaceable, because you are God’s joy in this world. Witness peace, prayer and love. Thank you for having responded to my call.”

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“Dear children! Also today, my prayer is for all of you, especially for all those who have become hard of heart to my call. You are living in the days of grace and are not conscious of the gifts which God is giving to you through my presence. Little children, decide also today for holiness and take the example of the saints of this time and you will see that holiness is a reality for all of you. Rejoice in the love, little children, that in the eyes of God you are unrepeatable and irreplaceable, because you are God’s joy in this world. Witness peace, prayer and love. Thank you for having responded to my call.”

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 Mrs. Janie Garza has  been receiving messages of Our Lord, Our Lady and several other saints and angels for over 25 years.  She has repeatedyl met with her local ordinary and has received permission to carry out her ministry locally and nationally.-Ed.

Feast of the Most Holy Rosary

Our Lady:  Dear children, today you venerate me as the Lady of the Most Holy Rosary.  Today, I invite you to embrace the devotion of praying the Rosary as a family.  There is much suffering in your family, and the spirit of unconversion has infiltrated many of your loved ones.

Many of you continue to be fearful and anxious about the time in which you are living.  The spirit of modern technology continues to separate you as a family.  So many of you, my little ones, spend endless hours informing yourselves about the things that are happening in the world and this has become your biggest distraction.  The present moment is the most important – when you focus as a family, praying the Rosary for all the suffering in the world.  Your prayers that you pray today, little children, can lessen and mitigate many things that will befall the world.

Dear children, know that I am always with you and that I never leave you.  Trust in my intercession and hear my words and listen in your heart about the power of the Rosary.  The Rosary is my prayer and it is the chain that will destroy the power of darkness.  My Adversary will be bound by the means of my children praying their family Rosary.  Pray your daily Rosary as a family and together we will have victory in this time of battle which weighs down upon the world.

Receive the sacrament of Reconciliation frequently.  In this way your spirit will be pure and your prayers will be powerful.  Read Holy Scripture daily, attend Holy Mass as often as your time permits you and spend time with my Son in the Blessed Sacrament.  Dear children, allow yourselves through the power of prayer to reflect the Holy Family of Nazareth.  Pray for the protection of the Bride of my Son every day.

I love you, my little ones. Oh, how I love you and want you all to be in heaven with me.  Do not fear anything; I am here with you.  Thank you for listening to my message.

 

Feast of the Most Holy Rosary                                                                                                 

October 7, 2016

Our Lady: Dear children, today I come to you as the Lady of the Rosary imploring each one of you to embrace this message with your heart.  I invite you, dear children, to pray the rosary as a family and have faith in your prayers.

The rosary, dear children, is a simple prayer, but a powerful weapon which destroys all the evil forces of my Adversary.  Do not doubt the power of praying your rosary.  It helps you, dear children, with all your own woundedness and lack of forgiveness, for it brings healing to your heart.

Do not allow my Adversary to frighten you with all the chaos in the world.  He has no power over you, dear children, for I am protecting you through my prayers.  I am always at your disposal, never forget this.

I invite you to meditate and to ponder the fifteen promises of the rosary.  This will help you to understand the importance of praying your rosary.

Today I invite you to pray for my own special intentions for the Bride of my Son.  Pray also for you own nation and for all the evil in the world.  Pray your rosary every day and this devotion will help you in your path that leads to holiness.  I love you, dear children, I love you.  Thank you for listening to my message.

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“Dear children! Also today I am praying to the Holy Spirit to fill your hearts with a strong faith. Prayer and faith will fill your heart with love and joy and you will be a sign for those who are far from God. Little children, encourage each other to prayer with the heart, so that prayer may fulfill your life; and each day, you, little children, will be, above all, witnesses of serving God in adoration and of your neighbor in need. I am with you and intercede for all of you. Thank you for having responded to my call. ”

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I send the most affectionate greetings to my brothers and sisters on earth. I have come particularly to speak to fathers during this time of darkness. If you have been given a child or the care of a child, you must take responsibility for the formation and support of that child. I wish to share a glimpse of my family with you, so that you can follow the example we have set. There were three of us, Jesus, Mary, and me, Joseph. I took responsibility, as much as possible, for the support of the family. We were poor, it is true, because we lived in difficult times and for a time we were exiled. When you move to a land that is not your home, you are at a disadvantage, often, with regard to work. That was the case with me, and while I was skilled at my profession, I found it difficult to obtain as much work as I would have liked. Nevertheless, I made enough to keep us and we lived simply. I taught my Son that work was to be enjoyed and that through work a soul gave God great glory. I worked steadily and thoroughly, always being scrupulously honest and fair. My reputation was sound and I would have been known as a just man, both professionally and personally. I understood that my responsibility to Jesus was important to the Kingdom. I had the task of accompanying Him through His precious childhood. Jesus, I must say, did not require any real correcting, because He was a most beautiful and sweet boy. His kindness brought tears to my eyes, sometimes many times in one day. I will say truly that He was an example to me. With that said, however, I also tried to be an example to Him and so must you be to your children. While I understand that you are not called upon to accompany Jesus through His childhood, you must understand that your child or children are equally precious in their humanity, because each little soul is of equal value in the Kingdom. Each day and each moment of each day is an opportunity to teach your child what it is to be a follower in God’s Kingdom.

If I were allowed, I could write pages and pages, speaking only of the holiness of Mary, the mother of Christ. Can you imagine the honor that was mine? I was given the task of parenting with Mary as my partner. I will say briefly that Mary was the kindest, most gentle and most humble woman ever created by God. You must not think that she was given these virtues or that it was easy for her. This was not the case. Mary sacrificed each day and practiced these virtues. She was another constant source of example to me. How could I have been anything but virtuous living with these two heavenly creatures? Fathers, mine is the honor of instructing you on leading your families to Christ. Thank our loving Father in heaven for this grace because it is a very beautiful thing for Him to allow. Treat these words with humility and reverence and He, the God of All, will bring peace and joy to your families. You can be another pocket of holiness, as we were, and I will show you how. Remember that you have great and limitless help in heaven. Do not be discouraged if your family is struggling with worldly influences at this moment. I will help you and together we will move toward the example that our little Holy Family has set for you. All is well. Let us begin.

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“Dear children! Also today I am calling you to be prayer. May prayer be for you the wings for an encounter with God. The world is in a moment of trial, because it forgot and abandoned God. Therefore you, little children, be those who seek and love God above all. I am with you and I am leading you to my Son, but you must say your ‘yes’ in the freedom of children of God. I intercede for you and I love you, little children, with an endless love. Thank you for having responded to my call. ”

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Mary is our Coredemptrix with Jesus. She gave Jesus his body and suffered with him at the foot of the cross.

Mary is the Mediatrix of all grace. She gave Jesus to us, and as our Mother she obtains for us all his graces.

Mary is our Advocate who prays to Jesus for us. It is only through the Heart of Mary that we come to the Eucharistic Heart of Jesus.

The papal definition of Mary as Coredemptrix, Mediatrix, and Advocate will bring great graces to the Church.

All for Jesus through Mary.

God Bless you,
Mother Teresa of Calcutta

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“Dearest children in the world, you are afraid. I wish to alleviate fear entirely from your lives. Followers of the light should never fear because man cannot diminish My light. If you carry Me within you, there is nothing that can hurt your eternity. I will protect My Spirit within you and that is the only thing that should concern you, the loss of My Spirit. In this time of change, you must walk in the light with determination. Children do not often fear because they rely on their parents for everything. When they face a problem, they run to their parents and place the problem with their parents, running off again to continue with their childlike pursuits. Take heed, dear ones. This is what we ask of you at this time. And we ask this for your own peace. This is the way to proceed during this time of change and transition. Soon, it will come naturally to you and you will have no need to remind yourself each day. I have asked My children to practice their faith and by that I mean continued acts of trust when trust would seem difficult and there is a temptation toward fear and distress. You must say, “I have given this to my Father in heaven. God wants to protect me so I will take full advantage of my Parentage
and allow Him to do so. In this way, I am mentally liberated and can do the work my Father wills for me in freedom. My concentration should be on each task that is placed in front of me, never worrying about the past, never worrying about the future. Only in the present can I serve my God and My God needs My service.” Would you say, “No, God, I cannot serve you now as I must sit down and worry about tomorrow. Find someone else to do your work while I busy myself with this worrying.” My brothers and sisters, your God has not asked you to worry this day. He has planned many tasks for you today and worrying is not among those tasks. Worrying and distressing yourself is your will for yourself, not God’s will for you. A true servant, and I want each one of you to be true servants, is joyful because he or she only wants to serve God in the present. This servant knows that in the present God’s will is being accomplished and this servant is a part of heaven by the commitment he or she has made. What else can you ask for, little ones? You are on the straight path to heaven. Should you be taken from that path at any time, you will simply complete your ascent effortlessly because I will be there to lift you the remainder of the way. In other words, as long as you stay on the path, there is nothing, nothing, that should have the power to upset you. Your eternity is secured. Do you understand? You will lose everything from this world eventually. That is for certain as when you lay down to die, you bring nothing with you but your service to God. If you are united to Me, your Jesus who loves you, I will stand before you and justice and your sins will be blown away like so many small embers from a fire. For this day, I ask that you simply concentrate on what it is God is asking of you right now. That is My request, little ones. Focus on serving God’s Kingdom today.”

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“Dear children! Also today I am calling you to be prayer. May prayer be for you the wings for an encounter with God. The world is in a moment of trial, because it forgot and abandoned God. Therefore you, little children, be those who seek and love God above all. I am with you and I am leading you to my Son, but you must say your ‘yes’ in the freedom of children of God. I intercede for you and I love you, little children, with an endless love. Thank you for having responded to my call.

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“Dear children! With joy I am with you also today and I call all of you, little children, pray, pray, pray so as to comprehend the love which I have for you. My love is stronger than evil, little children, therefore draw closer to God so as to feel my joy in God. Without God, little children, you do not have a future, you do not have hope or salvation; therefore leave evil and choose good. I am with you and, with you, I intercede before God for all of your needs. Thank you for having responded to my call.”

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St. Philomena

Souls must understand that heaven and earth are joined. There is no separation except in the ability of earthly souls to experience heaven. Brothers and sisters, fellow soldiers for Christ, we are with you. Jesus is with you. There are countless angels with you. Truly, heaven is with you. Ask for more faith and more faith shall be yours. In order to have confidence, and you need confidence, you must understand what we are saying to you. View every day, every event, and every experience as something that you are seeing side by side with us. We are by your side in everything. Why is this so important? We want your view to be similar to our view. Souls discard holiness often because they think they will have to give up too much to be great saints. Do not try to be a great saint. Try to be a little saint because then you will be great, like Therese. Simply rise in the morning and do your duty, keeping Jesus as your goal. If you try to serve quietly in everything, you will become a saint in spite of yourself. If something big arises and you are in the habit of serving, you will serve easily, with very little thought. This is where practice and discipline are important. Brothers and sisters, you are to experience a time of change, but you have been prepared if you are following Jesus. If you are not, then you should begin and Jesus will prepare you.

Believe me, Philomena, when I tell you that your souls will be protected. Do not fear bodily hardships because these things are fleeting. Be in the habit of denying your body a little every day. Again, this is practice. When you deny yourself, perhaps in fasting, you have not said, “I will never eat again.” You have said, “I will not eat for now. I will eat later.” It is the same. If you are in a position where your body is being denied something, simply tell yourself that you are being denied at the moment but not forever. You will pray and give thanks to God whatever the circumstances and souls will be saved in great numbers from your prayers of acceptance. There will be the greatest graces available so I do not fear for you because when you experience these times you will have exactly the graces you require. Jesus is so good and He loves us so much! Concentrate on this, my dear friends, and you will not nourish useless fears. We come to provide you with heavenly advice because we have walked your hardships. If you walk with Jesus Christ you have all the power you need, believe me. He will protect you and we, His saints, have the greatest sympathy and love for you. We are truly a family working together. We are working together to rescue souls from the darkness so that they will spend eternity praising our sweet Jesus.

 

July 8, 2004 St. Philomena

Dear brothers and sisters, you must be joyful during this time. Whenever you are tempted toward despair, you must think of heaven and how Jesus is making the earth like heaven by allowing this cleansing. Jesus is reclaiming the earth. That is a wonderful thing and will ensure that your children’s children will not have to contend with the darkness of sin that surrounds your children. It would please Jesus if you would be thankful to Him, despite any circumstances. A saint conducts herself this way and finds that she is joyful regardless of any and all hardships. Dear friends of heaven, the enemy will not prevail. You know this because you have been told this. At the end of this time, Jesus will return and the earth will be beautiful again. Before that, there will be a time when it will appear that the enemy has taken control of the world. The darkness of sin will reign and our beloved Church will suffer even more. Followers will face grave and constant attacks for their faith in many areas of the world. They will persevere and set the most beautiful example for others. This will draw others back to the faith in great numbers, so you see, the enemy’s strategy will backfire. The more God’s enemies persecute His children, the more children will choose God and remain true. It has always been this way, sadly. God’s children should serve Him faithfully in good times also, but many do not.

Many become worldly when the times are easy. Be brave. Your courage will come from heaven and inspire many. We teach you how to prepare and those who take our advice will find that they are calm and able to lead. Heaven will call upon many to lead because during the worst of the troubles, holy souls will be cut off from each other. Leaders
will spring up in every area to help holy souls to remain steadfast. How beautiful are these times when viewed from our perspective. My dear friends, read about our lives. Many saints in heaven faced the greatest of persecutions on earth. We never relied upon ourselves and in that way we became invincible. You will too. The earth will quake during this time and heaven’s responses will be apparent to all, giving the faithful great hope. The enemy’s actions will be met with heavenly retribution. This also will convince many that God is preparing to return and will also bring many back to God. So you see, the enemy cannot win and God will turn everything to the good. It is important that you are aware of the coming events so you will be confident and prepared. My friends, your world is asleep at this time and many doubt God’s presence in the world. I would advise you all to remain alert. You will be glad that you did.

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“Dear children! With joy I am with you also today and I call all of you, little children, pray, pray, pray so as to comprehend the love which I have for you. My love is stronger than evil, little children, therefore draw closer to God so as to feel my joy in God. Without God, little children, you do not have a future, you do not have hope or salvation; therefore leave evil and choose good. I am with you and, with you, I intercede before God for all of your needs. Thank you for having responded to my call.”

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“Dear children! Also today the Most High gives me the grace to be able to love you and to call you to conversion. Little children, may God be your tomorrow and not war and lack of peace; not sorrow but joy and peace must begin to reign in the heart of every person – but without God you will never find peace. Therefore, little children, return to God and to prayer so that your heart may sing with joy. I am with you and I love you with immeasurable love. Thank you for having responded to my call.”

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God the Father

I give greetings to My children on this earth. It is I, your Father in heaven, who speaks to you. My children, you are participating in a time of change. The saints in heaven only wished they could have lived in this time. It is similar to the time when Jesus was born in Bethlehem. You might say the world is with child again because the world is awaiting the return of the Savior. Jesus loves this world and Jesus loves each one of you tenderly. I will not even discuss the love that I hold for each of you because it is understood that
a Creator, when He creates something as precious and perfect as each one of you, loves the created. You are the created, children of heaven. You did not accidentally arrive on earth due to a series of biological events. This is nonsense. The biological event that was your birth caused all of heaven to let out their breath in expectation of your time in the
world. I created you to bring My Kingdom on Earth that much closer to the return of My Son. You are to participate in this joyous process. You must ask Me, your God, what plan I have for your participation. Some will reject Me, of course. I am well used to that during this Age of Disobedience. So perhaps I might ask you to serve Me in all love and allegiance to compensate for those who reject Me. Will you do that for Me, My little souls? Please have no fears. Understand that the Father wills these changes on earth so that the Son will be welcomed in the hearts of those remaining. We do not manifest as a poor boy in the stable. We manifest as the King of Creation. My Son is your God. I am your God. Our spirit flows through your world in such a way today that none can deny the heavenly times. The enemy will deny Our spirit. But you expect that, dear ones. That denial detracts in no way from truth. Truth flows right over the enemy despite the feeble objections of evil. I, the God of All Creation, can slap down and destroy evil with a glance. I allow a certain amount of evil to co-exist because My children can then discern between light and darkness, in the same way a child is taught to discriminate between cold and hot. Children, if you desire to blame Me for the state of the world, your ancestors in heaven will bow their heads in disappointment. Do not be so ridiculous. I do not will catastrophe upon My children. I do allow a certain amount of upheaval so that attention will be focused away from the ever present diversion of material goods. In line with this goal, I will begin to remove many material comforts. Consider this a liberating experience, earthly creatures. Your losses on earth are nothing in comparison to the loss you will experience if you choose darkness.  Be humble and accepting in everything and together We will prepare the world for the Return of My Son.

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“Dear children! I am with you also today to lead you to salvation. Your soul is restless because your spirit is weak and tired from all worldly things. You, little children, pray to the Holy Spirit that He may transform you and fill you with His strength of faith and hope, so that you may be firm in this battle against evil. I am with you and intercede for you before my Son Jesus. Thank you for having responded to my call.”

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“Dear children! Also today the Most High permits me to be with you and to lead you on the way of conversion. Many hearts have shut themselves to grace and have become deaf to my call. You, little children, pray and fight against temptation and all the evil plans which the devil offers you through modernism. Be strong in prayer and with the cross in your hands pray that evil may not use you and may not conquer in you. I am with you and pray for you. Thank you for having responded to my call.”

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The Church Approved Messages of St. Joseph

from Itapiranga, Brazil

Two elements immediately captured my attention when first hearing about the recent Marian Apparitions in Itapiranga, Brazil.

First: the apparitions have received official Church approval by the local bishop, Bishop Carillo Gritti (Prelate of Itacoatiara, Amazonas, Brazil, May 31, 2009 Statement), stating that the apparitions of Our Lady of the Rosary and of Peace consist of “ a supernatural origin” ( constat de supernaturalitate). The same bishop also issued an official decree of devotion (decreto de culto), which established the apparition site of Itapiranga, Brazil as an ecclesiastically approved sanctuary of devotion for the Christian faithful (Jan. 31, 2010).

Second: Along with powerful and sublime messages from Our Lady of the Rosary and of Peace which renew the imperative for praying the daily Rosary among many other spiritual pearls, these apparitions also call for a new worldwide and grace-filled devotion to the “ Chaste Heart of St. Joseph.”

For those familiar with the messages of Our Lady of America, which received a strong endorsement letter from Cardinal (then Archbishop)Raymond Burke to the United States Conference of Catholic Bishops (May 31, 2007) as to the apparitions’ canonical authenticity, these Marian messages likewise contain a heavenly instruction to honor the “Heart” of St. Joseph, in unity with devotion to the Sacred Heart of Jesus and the Immaculate Heart of Mary (albeit each on their own individual levels of appropriate devotion: latria, hyperdulia, protodulia).

The biblical concept of the “heart” summarizes the entire person, with a special emphasis on the love and virtues of a person’s interior life. Just as a friend can speak of the beautiful “heart” of another friend, without any implication of idolatry or fanaticism, so too, the Christian faithful can honor the “heart” of St. Joseph for its particular virtues of chastity, purity, and humility, without such an expression of Christian love being misunderstood as some form or idol worship or devotional excess.

From March 1 to March 9, 1998, St. Joseph appeared to Edson Glauber, the 22 year old male Brazilian visionary in Itapiranga, and throughout the course of these nine appearances, revealed God’s desire, as well as he desire of Jesus and Mary, to spread globally devotion to the Chaste Heart of St. Joseph, promising torrents of grace; healings and protection for families; personal holiness with the particular virtues of St. Joseph; conversion for the most hardened of sinners; protections from difficulties yet to come upon the earth; and even to have one’s name “written” on the most Chaste Heart of Joseph for those who respond to this devotion with an open heart and help to spread it throughout the world .

For example, during his March 1, 1998 apparition, St. Joseph physically reveals his Heart to Edson and states:

My dear son, Our Lord God has sent me to tell you about all the graces the faithful will receive from my Most Chaste Heart which Jesus and my blessed
spouse wish to be honored. I am St. Joseph and my name means “God will grow,” because I grew every day in grace and divine virtues. Through devotion to
my Chaste Heart many souls will be saved from the hands of the Devil. God our Lord has allowed for me to reveal to you the promises of my Heart…

On March 3, 1998, St. Joseph promises extraordinary graces of purity for those who honor his most Chaste Heart, as well as for their families:

…I promise to all the faithful that honor my most Chaste Heart with faith and love, the grace to live with holy purity of soul and body and the strength
to resist all attacks and temptations by the Devil. I myself will preciously protect you. This grace is not only destined for those who honor this
heart of mine, but also for all their family members who are in need of divine help.

 

The following day (March 4), St. Joseph reveals that those who honor his Heart will receive special graces to resolve difficulties that “to the eyes of man
seem impossible.”:

…Because of this great grace and joy that God granted my Heart and, by such great mystery, I promise to intercede before him for those who come to me,
honoring this Heart of mine. I will give them the graces to be able to resolve the most difficult problems and urgent necessities, that to the eyes of
man seem impossible, but that, through my intercession to God, will be possible.

 

In this truly extraordinary message of March 6, 1998, St. Joseph calls mothers and fathers to consecrate themselves and their families to his most Chaste
Heart, and ,then instructs all humanity: “Consecrate yourself to my most Chaste Heart. Consecrate all to me…” because “ my Heart is the new font of graces that God concedes to all humanity:”

…Mothers and fathers, consecrate yourselves to my Heart, likewise your families, and you will receive my help in your afflictions and problems. Just as
I brought up the Son of the Most High in his holy laws, I will assist you with the upbringing and education of your children.

I will help all fathers and mothers that consecrate their children to me, to bring them up with love in the holy laws of God, so they may find the
secure road to salvation.


Now I tell all men: consecrate yourselves to my Chaste Heart. Consecrate all to me: your lives, your families, your jobs. Consecrate all to me, because my Heart is the new font of graces that God concedes to all humanity. I extend my cloak over the whole world and all the Holy Church. Trust in me and you will receive all graces.

Please take the few minutes necessary to read the full messages from St. Joseph from March 1 to March 9, 1998 which appear in their entirety below, which
has been taken and translated into English from the official Itapiranga website: www.santuariodeitapiranga.com.br

I personally believe these messages of St. Joseph and consecration to his most Chaste Heart can, in fact, change our lives.

I would strongly recommend accepting this invitation from the Virgin Father of Jesus and your own Spiritual Father: Consecrate yourselves, your families,
your vocations, your entire lives to the most Chaste Heart of St. Joseph. Forward these inspired messages to your loved ones and friends who could also
greatly benefit from the powerful intercession of the most Chaste Heart of Joseph.

May our hearts experience the abundance of supernatural graces that will flow from St. Joseph’s most Chaste Heart, the “ new font of graces that God concedes to all humanity.”

Dr. Mark Miravalle Professor of Theology and Mariology

Franciscan University of Steubenville,

March 19, 2015 Solemnity of St. Joseph


 

1Messages of St. Joseph from Itapiranga, Brazil: March 1 to March 9, 1998

March 1, 1998 – St. Joseph:

In this apparition, St. Joseph appeared dressed in a white tunic with a blue robe, accompanied by several angels. St. Joseph held a lily bud and
revealed to me his Heart.

My dear son, Our Lord God has sent me to tell you about all the graces the faithful will receive from my Most Chaste Heart which Jesus and my blessed
spouse wish to be honored. I am St. Joseph and my name means “God will grow,” because I grew every day in grace and divine virtues. Through devotion to my
Chaste Heart many souls will be saved from the hands of the Devil. God our Lord has allowed for me to reveal to you the promises of my Heart. Just as I am
fair and righteous in the sight of God, all who have devotion to my Heart will also be chaste, righteous and holy in His sight. I will fill you with these
graces and virtues, making you grow every day on the road of holiness. This is all I will reveal to you on this day. I give my blessing to you my son, and
all mankind: in the name of the Father and of the Son and of the Holy Spirit. Amen!

March 2, 1998 – St. Joseph and the Child Jesus:

St. Joseph appeared with the Child Jesus, with a red mantle and a white tunic. The Boy Jesus had his head inclined on St. Joseph’s Heart, playing with
the lilies he held in his hands. St. Joseph had brilliant green eyes and a beautiful smile – he appeared to be very young with an indescribable beauty.

The Child Jesus:
My son, behold this heart…

With one of His little hands, the Child Jesus opened the illuminated chest of St. Joseph. In His other hand, Jesus held the Most Chaste Heart of St.
Joseph.

Here in this Heart you will find me living, because it is pure and saintly. That all hearts could be like this one, so they could be my home on earth.
Imitate this Heart so that you may receive my graces and blessings.

St. Joseph:
My beloved son, today I bless you, I bless your mother and all your family. My beloved son, God, Our Lord, wishes to give all humanity countless graces,
through devotion to my heart. My son and Lord Jesus, that I brought up here on earth, with a father’s love, desires that all men practice devotion to my
Heart, for all those in need of graces from heaven.

He also asks that men help others in need with their good deeds. I promise to all that honor this Most Chaste Heart of mine and who do here on earth good
deeds in favor of the most needy, especially of the sick and dying for whom I am a consoler and protector, to receive in their last moment of their lives
the grace of a good death. I myself will be to these souls their petitioner to my Son Jesus and, together with my spouse, Most Holy Mary, we will console
them in their last hours here on earth, with our holy presence and they will rest in the peace of our hearts.

Just as you saw my Son Jesus repose His head on my heart, this way myself and my spouse Holy Mary will take these souls to the glory of paradise, in the
presence of their Savior, my Son Jesus Christ, so that they may repose, and incline themselves to His Sacred Heart, in the burning furnace of the most pure
and loving Heart. I give you my blessing: in the name of the Father and the Son and the Holy Spirit. Amen.

2March 3, 1998 – St. Joseph:

St. Joseph came dressed in a white tunic and a white cloak, holding a lily and the Child Jesus, also in white, on his lap.

My beloved son, listen and make it known to all men, what God has permitted me to reveal to you. My beloved son, how sin spreads in a such a strong way!
Men let themselves be led by the most insidious wiles of the Devil. The enemy of salvation wants to destroy all men so that, this way, all will be lost. He
is envious and hates the entire human race. So many go through trials and temptations, that the enemy of God throws at every moment, this way trying to
destroy mens’ mortal souls that were created by God.

The means that he most utilizes are the sins against holy purity, because purity is one of the virtues most beloved by God, and in this way Satan desires
to destroy the image of God present in each creature through this virtue. And it is because of this, that God asks all humanity to have devotion to my
Chaste Heart, he wants to give men the grace to overcome the temptations and attacks of the Devil in their day to day lives.

The invocation of my name is enough to make demons flee! I promise to all the faithful that honor my most Chaste Heart with faith and love, the grace to
live with holy purity of soul and body and the strength to resist all attacks and temptations by the Devil. I myself will preciously protect you. This
grace is not only destined for those who honor this heart of mine, but also for all their family members who are in need of divine help. I give you my
blessing: in the name of the Father and of the Son and of the Holy Spirit. Amen.

March 4, 1998 – St. Joseph:

St. Joseph came dressed in a wine colored cloak with a green tunic. He held a staff in his right hand and showed his Chaste Heart streaming intense
rays of light.

My beloved son, today is the first Wednesday of the month. On every first Wednesday of the month, my Chaste Heart pours numerous graces on all who rely on
my intercession. On these Wednesdays, men will not receive a shower of simple graces, but very strong torrents of extraordinary graces! I will share them
with those who honor me and rely on me, all the blessings, all the virtues, and all the love I received from my Divine Son Jesus and my spouse the Blessed
Virgin Mary while still living in this world and all the graces that I continue to receive in the glory of paradise.

My beloved son, what a great honor and dignity I received from the Heavenly Father, that made my Heart exult with joy! The Heavenly Father granted me the
honor of representing him, in this world, to take care of his Divine and Beloved Son, Jesus Christ. My Heart was also surprised by so such dignity, I felt
incapable and undeserving of such a great favor and benefit, but I put all in the hands of the Lord and, as his servant, I was ready to do his holy will.
Think, my beloved son, what joy I felt in my Heart! The Son of the Most high was now in my care and was known by all men as my legitimate son. To the eyes
of the world it was impossible, but for God everything is possible when he so desires it.

Because of this great grace and joy that God granted my Heart and, by such great mystery, I promise to intercede before him for those who come to me,
honoring this Heart of mine. I will give them the graces to be able to resolve the most difficult problems and urgent necessities, that to the eyes of man
seem impossible, but that, through my intercession to God, will be possible. I grant the graces of my Heart to all sinners so they may convert. My Heart
grants its rays of love on the entire Holy Church, particularly on my Son Jesus Christ’s Vicar, Pope John Paul II*. No one, such as he, has special access
to this Heart of mine. That he may trust in my Heart and in my intercession, I am to the Holy Father like a father and protector.

I give my blessing: in the name of the Father and the Son and the Holy Spirit. Amen.


*8/15/89, Pope John Paul II released the Apostolic Exhortation REDEMPTORIS CUSTOS (Guardian of the Redeemer) that speaks of the life and mission of St.
Joseph.

March 5, 1998 – St. Joseph:

The Holy Family appeared: St. Joseph was in a beige cloak and blue grey tunic, in his arms was the Child Jesus wearing a very bright blue tunic. Our
Lady was in a white veil and blue grey dress.

My beloved son, my Heart desires to spill many graces this night on all men, because I desire the conversion of all sinners so that they may be saved. That
all sinners may not be afraid to approach my Heart, I desire to welcome and protect them. Many are those who are distant from God because of their grave
sins. Many of those, my children, are in that state because they let themselves fall to the wiles of the Devil. The enemy of salvation makes them think
there is no solution, nor return, because they have despaired and have not trusted in divine mercy. These will be easy targets for the Devil.

But I, my beloved son, tell all sinners, even those who have committed the most terrible sins, to trust in the love and in the forgiveness of God and to
trust in me also, in my intercession. All those who trustingly have recourse to me will have the certainty of my help to recover the divine grace and mercy
of God. Look, my son, what the Heavenly Father entrusted to me to take care of: his Divine Son Jesus Christ and the Immaculate spouse of the Holy Spirit.

My Heart felt a great peace and joy for having Jesus and Mary at my side in the same house. Our three hearts loved one another. We lived a Trinitarian
love, but it was a love united in the act of offering to the Eternal Father. Our hearts melted into the purest love as though becoming one heart living in
three persons.

But look, my son, how much my heart grieved and suffered in seeing my Son Jesus so little and already in danger for his life because of Herod that, taken
by an evil spirit, ordered the killing of the innocent children. My heart went through great tribulation and suffering because of the great danger my Son
Jesus suffered, but our Heavenly Father did not abandon us in that moment, he sent his messenger angel to direct me and what attitude to take in those
difficult moments of suffering. Because of this, my son, tell all sinners to not despair in the great dangers of life and in the dangers of losing one’s
soul.

I promise all who will trust in my most pure chaste Heart, devoutly honoring it, the grace to be consoled by me in their greatest afflictions of the soul
and in the danger of judgment, when by misfortune lose divine grace because of their grave sins. To these sinners, who have recourse to me, I promise the
graces of my Heart for the purpose of amendment, of repentance and of sincere contrition of their sins. Now, I say to all sinners: Do not be afraid of the
Devil and do not despair because of your crimes, but come throw yourselves in my arms and take refuge in my Heart so that you may receive all the graces
for your eternal salvation. Now I will give the world my blessing: in the name of the Father and of the Son and of the Holy Spirit. Amen.

March 6, 1998 – St. Joseph:

My beloved son, I would like to speak anew about the graces my Chaste Heart wishes to shower upon all humanity. My Chaste Heart, by the impulse of love,
searches all ways to save all men from sin. My Son Jesus, through my Heart, wishes to impart to all men his divine blessings. I know many of you suffer
many great difficulties because, in these last times, men no longer love or help one another but live with their hearts full of pride, falsehood, lies,
intrigue, ambition, backbiting, pettiness, and many wrong things that are the consequences of living far from God.

My son, look at how much I suffered beside my Son Jesus and my Spouse the Blessed Virgin Mary! Like I have told you, I received from God the mission to be
the guardian and protector of Jesus and Mary. My Heart was anguished because we did not live in the best of conditions in life, though I searched for a way
to give a dignified life to the Son of the Most High.

The only means I had to bring home our daily bread was through my work as a carpenter. Work did not always have its adequate profit. Life had its problems,
but I always trusted in Divine Providence. This was always our assistance for what was necessary for the survival of my beloved Son Jesus Christ. My heart,
would become distressed because I felt I was not giving my Son Jesus a dignified life. God permitted me to go through this so that I would grow to trust in
his Divine Providence. The virtue of humility would adorn my soul and I would be an example to all men and workers, so that they would also fulfill their
duties and work with patience and love.

My beloved son, to all who honor this Heart of mine and trust in me and in my intercession, I promise they will not be abandoned in their difficulties and
in the trials of life. I will ask Our Lord to help them with his Divine Providence in their material and spiritual problems.

Mothers and fathers, consecrate yourselves to my Heart, likewise your families, and you will receive my help in your afflictions and problems. Just as I
brought up the Son of the Most High in his holy laws, I will assist you with the upbringing and education of your children.

I will help all fathers and mothers that consecrate their children to me, to bring them up with love in the holy laws of God, so they may find the secure
road to salvation.

Now I tell all men: consecrate yourselves to my Chaste Heart. Consecrate all to me: your lives, your families, your jobs. Consecrate all to me, because my
Heart is the new font of graces that God concedes to all humanity. I extend my cloak over the whole world and all the Holy Church. Trust in me and you will
receive all graces. I give you my blessing: in the name of the Father and of the Son and of the Holy Spirit. Amen.

March 7, 1998 – St. Joseph:

St. Joseph came in a leaf-green cloak and dark gray tunic. Our Blessed Mother came in a blue mantle and white dress with a white veil. The Child Jesus
came in a light yellow tunic. St. Joseph held the right hand of the Child Jesus.

My beloved son, this night I, my Son Jesus and my spouse the Blessed Virgin, bless you in the name of the Father of the Son and of the Holy Spirit. My
beloved son, my Son Jesus is very indignant with the sins of humanity.

He desires to pour his divine justice upon all men that do not want to repent and continue obstinately in their sins. Look, my son, I hold his right hand,
preventing Him from pouring out his justice upon all humanity. I ask Him, through the graces of my Heart and for being worthy to live by his side, taking
care of him with the love of a father in this world, and for Him having loved me with the love of a son, to not chastise the world for its crimes, but for
all my little ones who honor and will honor this Chaste Heart of mine, should pour out his mercy upon the world.

How many sins are committed in the world, my son! It is necessary that men do much penance, that they repent of their errant attitudes, because God
receives continued offenses from ungrateful men. Today there are so many outrages, the sacrilege and indifference by all men. It is because of this that so
many calamities like war, hunger and disease occur and so many other sad things man has suffered because of mans rebellion against God.

God lets men follow their own paths to show them all, without him, they will never be happy. He lets men go through so much suffering, to also show them
the consequences sin brings to their lives and so then the divine justice punishes humanity because of their obstinance in not being obedient to God’s
Will. Because of this, my beloved son, in these last times, humanity follows increasingly obstinate in their crimes, because what matters most for him are
the pleasures of worldly things, rather than the love of God and his Commandments. But God’s justice is close at hand in a way never seen before and will
come about suddenly upon the whole world.

So then, my son, tell all those that honor this Chaste Heart of mine they will receive the grace of my protection from all evils and dangers. For those who
surrender to me will not be slaughtered by misfortunes, by wars, hunger, by diseases and other calamities, they will have my Heart as a refuge for their
protection. Here, in my Heart, all will be protected against the divine justice in the days that will come. All who consecrate themselves to my Heart,
honoring it, they will be looked upon by my Son Jesus with eyes of mercy, Jesus will pour out his love and will take to the glory of his Kingdom all those
I put in my Heart. This is my message for tonight. I bless you: In the name of the Father and of the Son and of the Holy Spirit. Amen.

March 8, 1998 – St. Joseph

St. Joseph was dressed in a dark maroon tunic and light maroon cloak, surrounded by twelve angels with large wings.

My beloved son, my Heart exults in joy by these encounters, I want to pour out these graces that the Lord has permitted me to give. I want, through my
Heart, to lead all men to God. Here, in my Heart, all men are protected and through it they will understand the love of God in their lives.

My son, all those who propagate the devotion to my Heart, and practice it with love, have the certainty of having their names engraved on it just as my Son
Jesus’ cross and the “M” of Mary are engraved on it, as formed by wounds. This also applies for all priests whom I love with predilection. The priests who
have a devotion to my Heart and spread it will have the grace of touching the most hardened hearts and convert obstinate sinners. That all may spread
devotion to my Heart, it is God Himself who asks it. For all those who listen to my plea, I give my blessing.

You are to spread this devotion to all men, my beloved son, as you are designated by God to be the apostle of my Heart. Tell all of my love! Later I will
come to speak to you about other things that will be very important for the salvation of many souls. God has entrusted you with a great mission – trust in
me and you will know how to truly realize it. I give you my blessing: in the name of the Father of the Son and of the Holy Spirit. Amen.

March 9, 1998 – Our Lady

St. Joseph came, in a burgundy cloak and white tunic, with Our Lady, in a blue mantle and white dress. The Child Jesus, all in white, was sitting on
St. Joseph’s lap.

My beloved son, this night I, my Son Jesus and my Most Chaste Spouse St. Joseph bless the whole world. I ask you to listen and to live the holy messages of
God. Convert. Continue to pray the holy Rosary everyday and, particularly, beloved son, the seven Apostles’ Creeds, because here in the
Amazon there will be a great loss of faith. It is because of this I ask you to always pray the seven Creeds, since many will loose their faith and abandon
the Holy Church in the difficult moments to come. I, your Mother, ask you to continue to pray to prevent that great danger and those difficult days during
which many will suffer.

All who honor the Most Chaste Heart of St. Joseph will benefit with my maternal presence in their lives in a special way.

I will be at the side of each son and daughter of mine, helping and comforting them with a Mothers’ Heart, just as I helped and comforted my Most Chase
Spouse Joseph in this world. To those who ask of his Heart with trust, I promise to intercede before the Eternal Father, my Divine Son Jesus and the Holy
Spirit. I will obtain for them, from God, the grace to reach perfect sanctity in the virtues of St. Joseph, this way reaching the perfect love in which he
lived. Men will learn to love my Son Jesus and myself with the same love as my Most Chaste Spouse Joseph, receiving the most pure love from our Hearts.

My Son Jesus, my Chaste Spouse Joseph and I are at your side. Fear nothing, because our hearts will protect you always. I give you my blessing: in the name
of the Father and of the Son and of the Holy Spirit. Amen.

At the end of this message the Holy Family gave their blessing and as they were rising to Heaven, Our Lady said: In the end our united Hearts will triumph!

For more information on the Church-Approved apparitions of Itapiranga, Brazil, please visit the official website: www.santuariodeitapiranga.com.br

Special thanks to Ana Ormonde for translating these messages into English.

 

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Anne, a visionary from Ireland, has received permission from her local ordinary, Bishop Leo O’Reilly, for the distribution of messages which she receives from Jesus, God the Father, Our Blessed Mother, the angels and saints (see article, “Discernment of Lay Apostolate of Jesus Christ the Returning King,” Marian Private Revelation section). The following messages from Our Blessed Mother are directed to bishops, priests and religious throughout the world. – Ed.

The Blessed Mother

I would talk about fear today. During the time of transition there will be great fear. This fear is the result of the lack of faith that has settled upon this world. Faithful souls need to be told that fear is not going to help the situation and it will make people respond in panic. What is necessary is calmness, a trust that can only be achieved through a daily prayer regime. It is the regime I wish to speak about today. People must be encouraged to attend daily Mass. In this way they can pray both for their own safety, and for the swift coming of the Kingdom of God. Daily Mass is one part of their plan for remaining recollected. Another part is prayer in the home. I believe the family rosary must be encouraged in every home. It is this daily rosary that binds and directs the family. I can protect a family that prays in this way. When a family does not pray, it becomes more difficult to see that they remain united and pointed toward heaven. Please, encourage this.

I also want to say that the sacrament of Confession must be dusted off and re-instituted. I do not speak of group confession at this time. I have nothing to say about that except that each soul must meet with a priest, the representative of my Son, Jesus, in order for the sacramental graces to be obtained. This is necessary for each soul to be a receptacle of the vast amount of graces available to the world at this time and in the near future. If a soul has not received this sacramental grace, they will not feel the peace I intend to make available. The peace given will be a deep and consuming peace which will eradicate fear and place confidence and joy in each heart. Do you want this for your people? Then you must see that they begin my regime of prayer. Time will not go backward, but forward, and the plan has been committed to. I’m afraid we must enter the storm, my dear sons, but we do so together. In an extraordinary way, heaven is joined to earth and the souls dwelling in each existence will work as one to bring about the New Time. Our plan is perfect. My Son is poised to return. Spend your energy now on preparing His people.

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Special message for the Pope

The Lady is standing before me. She says,
“I have come today to bring a special message. Ask the Holy Father to pray the prayer––which Mary as Coredemptrix, Mediatrix and Advocate, under the title ‘The Lady of All Nations’, has given to the world––and to lead the nations in praying it.

Tell him: apostle of the Lord Jesus Christ, teach your peoples this simple yet profound prayer. It is Mary, the Lady of All Nations, who asks this of you. You are the shepherd of the Church of the Lord Jesus Christ. Tend your sheep. Know well, great threats are hanging over the Church, are hanging over the world. Now the moment has come for you to speak of Mary as Coredemptrix, Mediatrix and Advocate, under the title ‘The Lady of All Nations’. Why is Mary asking this of you? Because she has been sent by her Lord and Creator so that, under this title and through this prayer, she may deliver the world from a great world catastrophe. You know that Mary wishes to come as the Lady of All Nations. She is now asking that the people may hear this title from you, the Holy Father.

The Pope’s Sacrista shall give this message, as the other ones, to the Holy Father. Through this prayer the Lady will save the world. I repeat this promise once more.”

Pray, nations

Now the Lady pauses for a long time, and I see the globe rotating under her feet. It is as if big, heavy clouds were hanging about it, and the Lady is looking at them. Then she says,
“Now I am speaking to all nations of the world.”

With great reverence the Lady now joins her hands, as if she were praying.
“Pray, nations, that your sacrifice may find favor with the Lord. Nations, turn back and try to find your simple faith. Acknowledge your Creator and be grateful. This is what humanity no longer knows.”

The false spirit

“The false spirit is ruling the world. Modern paganism, humanism, atheism, modern socialism and communism are ruling the world. Beware of the false prophets. The Lady of All Nations cannot repeat this enough, nor warn of it sufficiently. People, listen! It is the same Lord who is sending me to warn you, the same Lord who was once sacrificed for this modern humanity as well. You do not know what great powers are threatening this world. And now I am speaking not only of modern humanism, atheism, modern socialism and communism; there are yet quite different powers threatening this world.

Nations, search for truth. Nations, unite. Without your having known, the Lady has been coming for eight years already, in order to protect you from it.

53 is the year of the Lady of All Nations. 53 is the year in which she, under this title, has to be made known among the nations. 53 is the year in which great world events and world catastrophes will happen and threaten. This is why the Lady asks you to pray this prayer. Spread it out as much as possible.”

Amsterdam, the focal point

“Now I am speaking to your bishop: have the Lady of All Nations church built on the place I pointed out in Amsterdam.”

Then the Lady pauses for a moment, gazing into the distance. Then she says very clearly and slowly,
“Marian thought will become more prominent in this time. Amsterdam will become the focal point of the Lady of All Nations. There, through this image, the nations will become acquainted with the Lady of All Nations and, under this title, they will ask her to obtain unity, and unity among the nations. This image will precede the final Marian dogma. First this image shall come to Amsterdam. Your spiritual director and all who can take part shall see to the outspreading. It must become one large community, the guidance of which I give to the Dominican fathers. Let them be aware of what I am placing in their hands.”

The Lady is taking care of everything

Then the Lady pauses again. I tell her that I am afraid to pass on this message, but she smiles and says,
“Child, do not be afraid to make this message known. You are the instrument. The Lady is taking care of everything.”

And then I see the Lady going slowly away.

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A great action for God

I see the Lady again, standing in a bright light. She smiles and says, while looking around her,
“I am content. See to the outspreading. I have said: from here a great action for God is to begin, and all are to cooperate in it.”

Explanation of the new dogma

“Now look carefully and listen. The following is an explanation of the new dogma. As Coredemptrix, Mediatrix and Advocate I stand on the globe before the Cross of the Redeemer. By the will of the Father, the Redeemer came to the world. For this, the Father used the Lady. Thus, from the Lady the Redeemer received only––now I am stressing the word ‘only’––the flesh and blood, that is to say, the body. From my Lord and Master the Redeemer received His Divinity. In this way the Lady became the Coredemptrix.
I have said: this time is Our time. This means that the Father and the Son wants to send the Coredemptrix, Mediatrix and Advocate throughout the whole world in this time.”

Love of God, Love of Neighbor

Then the Lady remains before me for a long time without saying anything. Then, looking at her hands, she says,
“Now look carefully at my hands. From them come forth the rays of Grace, Redemption and Peace. The rays are shining upon all nations, upon all the sheep. Among these people there are many of good will. To be of good will means to keep the first and greatest commandment. The first and greatest commandment is Love. One who possesses love will honor one’s Lord and Creator in His creation. One who possesses love will do nothing dishonorable towards one’s neighbor. That is what this world lacks: Love of God, Love of Neighbor.”

Who once was Mary

“This time is Our time. All nations must honor the Lord and Master in His creation. All nations shall pray for the True and Holy Spirit. That is why I have given this short and powerful prayer. So I say once more: this prayer shall be spread rapidly. The whole world is falling into degeneration. People of good will shall pray every day that the True Spirit may come! I am the Lady of All Nations. This time is Our time.

‘Who once was Mary’ means: many people have known Mary as Mary. Now, however, in this new era which is about to begin, I wish to be the Lady of All Nations. Everyone understands this.

Tell this to your spiritual director. Tell him that I am content with everything, and now I stress the word ‘everything’. And I tell you, child, to do and pass on what I want. Have no fear; pass it on!”

And now the Lady slowly goes away.

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“Dear children! Open your hearts to the grace which God is giving you through me, as a flower that opens to the warm rays of the sun. Be prayer and love for all those who are far from God and His love. I am with you and I intercede for all of you before my Son Jesus, and I love you with immeasurable love. Thank you for having responded to my call.”

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Ask for this dogma

“Here I am again. The Coredemptrix, Mediatrix and Advocate is now standing before you. I have chosen this day––on this day the Lady will be crowned. Theologians and apostles of the Lord Jesus Christ, listen carefully. I have given you the explanation of the dogma. Work for and ask for this dogma. You are to supplicate the Holy Father for this dogma. The Lord Jesus Christ has done great things and will give all of you even more in this time, in this twentieth century.”

On this date

“On this date the Coredemptrix, Mediatrix and Advocate will receive her official title as ‘The Lady of All Nations.’ Mark well, these three thoughts in one act. These three.”

Now the Lady shows me three fingers and moves her other hand around herself, and then it is as if a haze, a radiant veil, is coming about her.
“And now I let your theologians see these three thoughts, these three thoughts in one act. I say this twice because there are some who want only one thought. The Holy Father will agree to the former. You, however, shall help him to get there. Understand all of this well.”

The day of the Lady’s coronation

Now, all of a sudden, it is as if I were standing with the Lady above the dome of a big church. As we enter, I hear the Lady say,
“I am taking you there. Relate what I let you see and hear.”

We are now in a very big church, in St. Peter’s. I see lots of cardinals and bishops gathered there. Then the Pope enters. It is a Pope I do not know. He is being carried in a kind of chair, but later he continues on foot. People cheer; the choir begins to sing. Now the Holy Father is announcing something in a language I do not understand, while holding up two fingers.

All at once the Lady stands on the globe again. She smiles and says,
“Child, thus have I let you see what is the will of the Lord Jesus Christ. This day will become the coronation of His Mother, the Lady of All Nations, who once was Mary.”

The Lady stayed with her Apostles

Now the Lady remains standing without saying anything, as she gazes far into the distance. This lasts a while and then she says,
“And the Lady stayed with her Apostles until the Spirit came.”
While she says this, that peculiar change comes over her face again; it is as if she were speaking from out of former times. I see priests and other people standing about her, as she says,
“So also may the Lady come to her apostles and nations throughout the whole world, in order to bring them the Holy Spirit again and anew.

For before great decisions, the true Holy Spirit must always be invoked.”

Now the Lady pauses again for a moment, and then she says very strikingly, in a low voice,
“And Mary stayed with her Apostles.”

Now I see the Lady seated in a hall, surrounded by people from former times wearing long garments.

All nations will call me blessed

Then the Lady looks in front of herself, as if into the distance, and says very clearly and slowly,
“My prophecy, ‘From now onwards all nations will call me blessed’, will be fulfilled more than ever before, when the dogma is proclaimed. The Holy Father knows his time. He will prepare and accomplish this before he is taken up among Us.
On this day all nations will call me blessed. I have come on this day so that they”
––and the Lady points about her––
“will bear witness that the Lady of All Nations really and truly said this.”

The sign of the Lady of All Nations

“I said: Church of Rome, I will come only a few more times. By this the Lady of All Nations wanted to say to you: only a few more times before the proclamation of the dogma. Mark this well. And this is the sign: under this title, the Lady of All Nations may come every year among her children, among her apostles, among all nations.”

The word, the voice of their mother

“I have come to the world in various ways.”

Now the Lady looks at the globe and shakes her head with a sad look on her face.
“Now I ask: has this had any effect? The Lord Jesus Christ wants to grant yet another great favor to the world, and that is the word, the voice of their mother, the Lady of All Nations. By means of this instrument in a small country which is on a downward slope, the Lady of All Nations will give her motherly admonitions and consolations each year. Later on this will cease.

Child, they will believe you. I am here. I shall assist and help you. The image must be placed in public. Ask this of your bishop. He shall consent to having the image brought forth. He shall consent to the building of the church, the one I showed you. Everyone shall fight for this. Tell that to your spiritual director. I will help both him and the others, too. It is my prayer––tell that to your bishop. He shall consent to this. No, child, do not be afraid.”

Peace will follow the dogma

Now the Lady gazes before herself again, and it takes a while before she continues,
“From now onwards all nations will call me blessed.

The Lady of All Nations wishes for unity in the true Holy Spirit. The world is covered by a false spirit, by Satan. Once the dogma, the final dogma in Marian history, has been proclaimed, the Lady of All Nations will grant peace, true peace, to the world. The nations, however, must pray my prayer, together with the Church. They shall know that the Lady of

All Nations has come as Coredemptrix, Mediatrix and Advocate. So be it.
I will return, as I promised today, but in public.”

This frightens me terribly, but the Lady says,
“No, child, do not be afraid. So be it.”

Kneel down humbly before your Creator

The Lady pauses for a long time, and then she starts speaking again,
“Now I speak to the nations of the entire world: apostles and nations, kneel down before your Lord and Creator and be grateful. This world’s science has made people forget gratitude. They no longer know their Creator. Nations, be warned. Kneel down humbly before your Creator.”

The Lady says this with immense reverence and devotion. She falls to her knees and bows her head so deeply that it nearly touches the ground.
“Implore His mercy and He is merciful. Doesn’t He give you proof of it in this time? May the Father, the Son and the Holy Spirit be with you all the days of your life. May the Father and the Son bring you the Lady of All Nations.”

All people

“No matter who or what you are, I may be for you: the Mother, the Lady of All Nations.”
Then the Lady gazes far into the distance, as if she were looking for people. It is as if she really wants to draw all people towards her, people who belong to our Church, people who do not belong to our Church and even people who do not belong to any church at all.
“See to it, nations, that those who are in need––and by this I also mean spiritual need––are brought to the Lady. Work among the others with my prayer.”

The Lady pauses for a moment and then says,
“The Lady will return every year.”

And then she slowly goes away.

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The following presents the initial messages from Jesus to Anne regarding his own Eucharistic presence. The messages are both sublime and powerful, and we share them with you. Anne, a visionary from Ireland, has received permission from her local ordinary, Bishop Leo O’Reilly, for the distribution of messages which she receives from Jesus, God the Father, Our Blessed Mother, the angels and saints (see article, “Discernment of Lay Apostolate of Jesus Christ the Returning King,” Marian Private Revelation section).
– Ed.

September 3, 2003

Jesus

I want to talk to souls about love of neighbor. My children, people are precious. Each and every person on this earth is of infinite value to Me and to My heavenly plan. But often the value is overlooked because of a worldly view of life. If I have placed a person on your earth, I intend that the person be adequately fed. You must proceed from that assumption. Dear little soul, so earnestly trying to serve Me, if you know of a soul who is not fed, perhaps I intended that you feed that person, and that is why I reveal that person’s plight to you. Be thoughtfully considerate when you hear of a person or a group of people who are hungry. Then, ask Me what it is I am asking that you do in the matter. Perhaps I am merely looking for prayers. Perhaps I am making you aware of the great blessings that have been bestowed upon you. Or perhaps I am asking that you share in your wealth and support My workers who are attempting to feed these souls. Again, perhaps I am asking you to be one of those souls who ministers directly to unfortunates, who lack the barest necessities for human existence. You have a role. You must ask Me to reveal it to you so that souls on earth are not housed in bodies that cannot develop because they lack food. I see every need of every soul on earth. It is My intention that My children serve each other and in this way achieve holiness. Many are starving today in your world. My children, this is yet another symptom of the Age of Disobedience, a time in which more souls defy Me than serve me. I do not want people starving. Ask Me what you can do.

Children, I want you to think of the person you like least in this world. You have many reasons for disliking this person. You have been hurt, possibly, and it is difficult to forget that pain. Perhaps you fear that person would hurt you again if you were to attempt reconciliation. I am asking you, though, to love your neighbor. “Jesus,” you ask, “what do you want from me?” I tell you, My child, that I fear for your spiritual development if you are harboring bitterness, whatever its source. Because bitterness often originates from another soul, I want you to examine any bitterness in your heart closely. If indeed you do, and you can identify this person who has caused you harm, I want you to spend this day praying for that individual. My child, ask Me to have mercy on this person. My just wrath is a terrible thing to behold and you would not like it to be directed at you. Therefore, you must also seek to spare others this destiny. Love of neighbor delights Me. Mercy and compassion given freely to others delights Me. Forgiveness? I need not even tell you about the happiness that comes to Me when I see souls offering forgiveness to each other. Understand, little souls, that I place people in your path with an intention and with a hope, a heavenly hope. Do not be quick to run from a soul, simply because they do not please you. Consider My will and be certain to ask Me if I have a heavenly task for you with regard to each person. It is in this way I will bring love to each soul, through love of neighbor.

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“Dear children! You see, hear and feel that in the hearts of many people there is no God. They do not want Him, because they are far from prayer and do not have peace. You, little children, pray – live God’s commandments. You be prayer, you who from the very beginning said `yes` to my call. Witness God and my presence and do not forget, little children: I am with you and I love you. From day to day I present you all to my Son Jesus. Thank you for having responded to my call. ”

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Fr. Felix Lopez has provided an  outstanding theological documentation and commentary on the proper understanding of Our Lady’s Virginity during the Birth of Jesus as treated in  the proceedings of the Second Vatican Council.  Fr. Lopez’s monumental contribution illustrates that the Council’s discussion and outcome of the subject reflects the Traditional understanding since the fourth century that Our Lady experienced no violation of her physical virginity in giving birth to Jesus, which also presupposes the miraculous birth of Jesus, another essential component of the Church’s Tradition on the issue – Ed.

Introduction

Mary’s virginitas in partu is a truth of faith that has become subject to debate in certain theological ambits, especially in the second half of the 20th century. References to this detail of faith is to be found in the first centuries of Christianity. 1 It is a fact that Tertulian, in his battle against the Valentinians, clearly denied the virginity of Mary in the birth (virgo, quantum a viro; non virgo quantum a partu). 2 But his was an opinion that remained an islet in patristic thought. The dogma developed along a different path. Clement of Alejandria3 and Zenon of Verona4 in the West, and Gregory Nacianzen5 and Gregory of Nisa 6 in the East, clearly affirm the virginity of Mary in the birth of the Son of God.

The crisis provoked by Jovinian, towards the end of the fourth century, would provide the opportunity to reflect more profoundly on the contents of the dogma of the virginitas in partu. The ex-monk affirmed, like Tertulian, that Mary had lost her virginal integrity in giving birth. Condemned by Pope Siricus in Rome, Jovinian moved to Milan, where his teachings were refuted also by Saint Ambrose and the Synod that he, Ambrose, convoked. 7 Both Saint Ambrose and Saint Jerome apply to the virginal birth of Mary, in this historical moment, the image of the porta clausa which appears in Ez 44, 2. This image clearly expresses the virginal integrity of Mary, including its corporal dimensión. Since the end of the fourth century, therefore, the doctrine of the virginitas in partu has been clearly stated: Mary has given birth to the Son of God while maintaining unscathed her virginal integrity, also in the physical-corporeal aspect.

Saint Augustine reaffirms the same doctrine with clarity in many of his sermons.8 But it would be Saint Leo the Great who would give, through his papal magisterium, a definitive backing to this doctrine, which finds authorized expression in the Tomus ad Flavianum:conceptus quippe est de Spiritu Sancto intra uterum Virginis, quae Illum ita salva virginitate edidit, quemadmodum salva virginitate concepit 9. From this moment, the doctrine of the virginitas in partu will appear in a continual and unaltered way in the teaching of the Magisterium, in the sermons of the Fathers and in the liturgical texts, which express the faith professed by the Church.

The debate concerning the virginitas in partu  in the years preceding the Vatican Council II

How did it happen that a detail so solidly affirmed throughout sixteen centuries should become subject to discussion in the second half of the 20th century?

In 1952, the Viennese priest and physician A. Mitterer, published a work with the titleDogma and Biology of the Holy Family according to the worldview of Saint Thomas Aquinas and contemporary worldview. 10 In this work, Mitterer calls into question the traditional interpretation of the dogma of virginity in the birth, on the basis of modern biology. According to the Viennese professor, corporal integrity would not be an exigency of of virginity. If, by an accident or by a medical intervention, the septum pudoris were to be violated, this would not at all affect the person’s virginity. On the other hand, Mitterer argued, true maternity demands that the mother suffer all of the processes, pains and ruptures that giving birth entails. If we know that Mary is virgin and at the same time truly mother, then her true motherhood would demand a normal birth, and at the same
time, the ruptures suffered in her body would not harm her virginity, given that for Mitterer virginity consists solely in the absence of contact with the male and the lack of union between the ovum and the male seed. The birth would still be virginal, according to Mitterer, by virtue of the virginity of the conception. The Viennese priest is aware that his theory is in opposition with Tradition, but asks whether the Fathers who spoke of the matter acted as witnesses of the faith or whether their statements on this point are rather the fruit of the mentality of their time.

Mitterer’s work provoked a great polemic in the academic milieu. In the following years numerous articles were written on the subject, some in favor and others against the new interpretation. K. Rahner and O. Semmelroth published critical reviews of Mitterer’s book in which they manifest their agreement with the questions presented therein concerning the virginity of Mary during the birth and his new interpretation in the light of modern biology. 11 J. Galot published in 1960 an article in which, following the approach of Mitterer and invoking in its favor a text of Origen and some isolated affirmations of other Fathers prior to the fourth century, he attempts to sustain that a natural birth would be compatible with the perfect virginity of Mary. In other words, Jesus would have been born exactly like other men, but since virginity, according to Galot, consists solely in the absence of relations with man, and since the rupture of septum pudoris has been caused by the birth and not by conjugal relations, Mary may also be called virgin in the birth. 12

On his part, K. Rahner published in the same year an essay on the evolution of dogma, taking by way of explanatory model the virginitas in partu. 13 In his study, the German Jesuit distances himself from Mitterer insofar as he distinguishes the virginitas in partu from the virginitas ante partum. He deems that the real nucleus of the tradition concerning the virginitas in partu consists in considering it a totally human act which corresponds to the presence of grace in Mary, and is therefore unrepeatable, “miraculous,” virginal. This asseveration, according to Rahner, does not allow us to deduce with certainty with an obligatory character for all, affirmations concerning the concrete particulars of the birth. 14 In the final paragraphs of his essay, Rahner, presents a long list of questions on the subject. One of them, referring to the danger of docetism, will reappear—as we will have the opportunity to see—during the conciliar discussions led by Rahner himself. Others, referring to the concept of virginal integrity, have been answered—in continuity with all of Tradition—by the Magisterium of John Paul II.15

On 27 July 1960, the Sacred Congregation of the Holy Office, delivered a note regarding the works that had been published concerning the argument about virginity in the birth. The decree was sent to some bishops and to the higher superiors of the Religious Institutes to which it was addressed. We offer a translation of the complete published text:16

“This Supreme Sacred Congregation has had to observe repeatedly, with profound preoccupation, in these recent times, that theological works are being published in which the delicate argument of the virginity in partu of Most Holy Mary is treated with deplorable crudeness of expression, and graver still, in open dissent against the traditional doctrine of the Church and the pious sense of the faithful. In the Plenary Congregation of Thursday, day 20 c.m., it has seemed necessary to the Most Eminent Fathers of the Holy Office, by virtue of their most grave responsibility to guard the sacred deposit of Catholic doctrine, to dispose that in the future the publication of such works concerning the said problem be prohibited.”

The notice is signed by Fr. Raimundo Verardo OP.

What weight does this notice carry? Many have held that it is not a notive of condemnation, but without doubt, it is not solely a warning about the delicacy of the subject. It contains an important statement: the works referred to are in “open dissent against the traditional doctrine of the Church and the pious sense of the faithful.” Similarly, the members of the Holy Office appeal to their “most grave responsibility to guard the sacred deposit of Catholic doctrine.” It seems, therefore, that point at issue is not an opinable one, in which one must simply moderate one’s use of language; rather the preservation of the “sacred deposit” is at stake.

Due to his importance in the development of our subject in the Vatican Council II, we cannot bypass the figure of the Louvainian theologian, G. Philips, who would be the final redactor of the Constitution Lumen Gentium. This author published an article in the journal Marianum titled Marie dans les sources de la Révélation.17 In it, having drawn attention to the polemic stirred by Mitterer’s book and having briefly expounded the doctrine of same, Philips highlights the fact that the Viennese professor has disregarded the history of the dogma, and has given prevalence to biology over the theological method which should begin from revealed facts.
He quotes the notice of the Holy Office which refers to the lack of delicacy in the treatment of the subject and the open dissent of these positions against the traditional doctrine. He points out that the doctrines of Mitterer have achieved a greater diffusion owing to Galot’s article. Philips affirms that the Jesuit minimizes the traditional doctrine of the corporal integrity of Mary in the moment of the birth.

In a brief presentation of the subject as taught by the Fathers, Philips cites a text by Saint Ambrose which affirms with all clarity the virginal integrity of Mary in the birth. This patristic reference will later accompany the text that refers to the virginitas in partu en LG 57 in a footnote, by way of a testimony of Tradition. For the Louvainian, it is clear that in the tripartite formula virgo ante partum, in partu, et post partum each member has its own content, and the second of them is not a simple redundancy in regard to the other two. He affirms, contrary to the opinion of Galot, that the Fathers did not wish to descend to physical specifications, not because the physical corporal integrity was a matter of indifference to them, but because they insist in the salvific significance of the supernatural fact. Throughout fifteen centuries, Philips affirms, the conviction of the Church has been universal: it is unacceptable to put in doubt the perfect corporal integrity of Mary. It is faith that imposes upon us the affirmation that her womb has remained inviolate, even if the Tradition does not present a solemn definition. 18 Tradition, in spite of the difficulties, has understood the affirmation of the symbol natus ex virgine in the most literal sense, excluding the rupture of the virginal seal by virtue of the value of the corporal integrity of Mary as sign for the economy of salvation.19 The spiritualization of creation, affirms Philips, penetrates the body. The complete certainty that the Fathers have judged rightly in this matter, is imposed upon us thanks to the unanimity without exception with which the Tradition interprets the indications of Scripture. 20

Other authors, like Philips, reacted in defense of the traditional doctrine against the propositions of Mitterer. 21 In this climate of debate, the conciliar work began. Anyone who reads today the Constitution Lumen gentium, promulgated on 21 November 1964, will discover in no. 57 an affirmation which refers to the virginal birth of Jesus: qui virginalem eius integritatem non minuit sed sacravit.

What was the process that culminated in this clear and concise conciliar formula? What is its significance? What influence did the preconciliar debate have in the final redaction concerning the virginitas in partu? Throughout these pages we will attempt to provide a response to these interrogatives. In doing so, we will follow in chronological order the developments and vicissitudes of the conciliar text that refers to the virginal birth of Jesus.

It is necessary to bear these preliminaries in mind in order to comprehend the different positions and the debates the framed the history of the text concerning the virginity in the birth which appears in Lumen gentium 57.

PRECONCILIAR PHASE

I. PREPARATION

I.1. Preparations of the Conciliar Documents

The Documents which we see today promulgated as fruit of Vatican II, underwent a prolonged prior journey, from the thematic point of view as much as from the redactional point of view. It would be an error to think that Pope John XXIII had in mind all of the subjects that the future council should discuss. We may ask, how did the different subjects arise, that would become the focus of the general assemblies? How did the Marian question take shape? And still more specifically, how did the matter of the virginitas in partu come to appear in the Marian text?

In order to find the answer to these questions, it is necessary to return to the years immediately prior to the Council. From June of 1959 to April of 1960, consultations had been put to Bishops, Prelates, Major Superiors, Roman Congregations, Universities and ecclesiastic Faculties. But the Congregation of the Holy Office prepared, in accord with the Pope, a basic schema within which to catalogue the suggestions and contributions which would come from all parts, and thus to orientate the work of preparation of the schemas of the future conciliar constitutions.

In 1960 Cardinal Alfredo Ottaviani was Secretary of the Holy Office.22 He would later be nominated president of the Preparatory Theological Committee.23 The consultants were Fr. Sebastian Tromp S.I., professor of the Gregorian University and future Secretary of the Preparatory Theological Committee and of the Doctrinal Committee, the Dominican Fr. Luigi Ciappi and the Franciscan Fr. Carlo Balić, president of the Academia Mariologica Internationalis, professor of the Pontifical Athenaeum Antonianum and future redactor of the schema De Beata. 24

The Schema pro Concilio Oecumenico prepared by the Holy Office is contained in the Acta et Documenta. 25 In this schema, the Marian question is included, as third paragraph, in the Constitution De Ecclesia, after the question of Christ and before that of the members of the Mystical Body and the pastoral activity of the Church.

Toniolo affirms that the redaction of the Mariological text was the work of Fr. Balić. 26 In the Balić archive we have found some documents that do not appear in Toniolo’s work. In two type-written pages, dated Romae die 18-II-60, Fr. Balić presents the doctrinal questions which should be addressed by the Vatican Council II (Circa quaestiones doctrinales in II Concilio Vaticano pertractandas). 27 He organizes his contribution in four points. The third point is dedicated to the Virgin (De Maria – Matre Ecclesiae). One of the questions he proposes to study is that of contemporary biological science and the Marian dogma of virginity in the birth.28 We have similarly found two other documents by Fr. Balić which, unfortunately, are incomplete and do not permit specification concerning the dates, but which we may place in this same period by
virtue of their content.29

The first of these documents bears the title Pro schemate Dei Ecclesia. The sub-title further explains the content and outlines that it is about some questions concerning the Virgin Mary.30 The second of the three points
outlined on the only page still conserved of this document, on speaking of privileges, proposes that the Council teach that Mary was, at the same time, truly and properly speaking mother of Jesus, and virgin, not only before and after the birth, but also in the same birth, conserving intact and integral in the birth that by which virgins may be distinguished from the married.31 The second of these incomplete documents consists of two pages. The title at the head of the paper is De Maria Matre Christi et Ecclesiae. Three points in the schema are conserved. The third deals with the virginity of Mary in the birth. This demonstrates the importance this matter of the virginitas in partu held for Fr. Balić.32 Having given his assessment of the thesis sustained by some authors in these years, he commences to present the theological reasons. 33

From the documents presented in the previous paragraphs, we can comprehend clearly that Fr. Balić, on the basis of Tradition and the common theological opinion, sustains that the virginity of Mary in the birth, with the preservation of physical integrity, is an un-renounceable truth of faith. Throughout the development of these pages we will see how he defended this to the end, striving to ensure that clear and explicit mention of the matter would appear in the conciliar Marian text which would refute the errors of the moment. Having provided this indispensable parenthesis to analyze Fr. Balić’s early sketches of the conciliar text, we return now to the thread of the general history of the composition of the text.

The Mariological themes that appear in the redaction of the Schema pro Concilio Oecumenico are that of the centrality of Mary in the mystery of Christ, the participation of Mary in the redemption, her universal mediation, the question of worship and two other matters: the virginity in the birth and the temporal death.

The text referring to the virginity of Mary in the birth is the following:

“Concerning the Virginity of Mary: let it be condemned (rejected), the recent pronouncement on the lesion in the body of the Virgin Mary in the birth in accordance with the biological laws, as a pronouncement that is contrary to the traditional dogma of the perfect Virginity, which is not founded upon the laws of nature, but upon the power of God.34

I.2. The
Consilia et Vota
of the Bishops, Prelates and Major Superiors.

In this situation the consilia et vota of the Bishops, Prelates and Major Superiores consulted by mandate of Pope John XXIII play a decisive role. As is mentioned in the documents of the Theological Committee, the number of conciliar Father who requested that the question of Mary be treated was 600.
The greater part of the vota refer to the issue of Marian mediation. Regarding the matter of Mary’s virginity, there were four 35 who requested that the physical integrity of Mary be addressed. These are
contained in the section De Mariología, and within this, in De integritate physica. These four contributions revolve around two points:

  1. The first says:

“The doctrine concerning the physical integrity of the Blessed Virgin Mary in the birth and after the birth should be illustrated, because recent writers in good faith think it open to consideration that, not the conception but the birth, produced the natural effects in the body of the Mother.” 36 In the note of this section appears the abbreviated name “Lancrastren,” which corresponds to the Bishop of Lancaster (England) who was at the time the Most Excellent Mons. Thomas Edward Flynn. In point 2 of his suggestions to the Council he mentions the matter of Mary’s virginity. 37

  1. This second point is:

“Since today there are some theologians who reduce the virginity of the Blessed Virgin Mary to an empty formula, it is convenient that the genuine meaning of this dogma be safeguarded.”38

In the footnote of this section, three names appear: Novarcen, S. Ludovici, Trentonen. These names correspond to the bishops of Newark, Trenton and St. Louis, all from the United States. In their vota they had solicited a study on the theme of Mary’s virginity. 39

I.3. Considerations proposed by the Faculties of Theology.

Among the proposals sent to the Antepreparatory Committee by the Faculties of the Theology and the Roman Athenaeums we have found scarcely any references to the Mariological issue. Only isolated mention of the matter of Maternal Mediation. Exceptions to this approach are the Pontifical Athenaeum Antonianum and the Theological Faculty Marianum.

The first of these, where Fr. Balić worked, devotes a great part of its Marian proposal to the matter of a correct presentation of Mary to the separated brethren. Insofar as concerns Mary’s virginity, it says:

“The Most Holy Virgin is Mother of Christ, author of grace and life for all, because she, maintaining her virginity insofar as she was fecundated by the supernatural power, conceived and gave birth to Him, nourished and in her role as mother served Him until his death.” 40

The Theological Faculty Marianum, in turn, presented a complete schema concerning the Virgin Mary. According to Toniolo, 41 this schema served Fr. Balić as a foundation for the redaction of the first schema of De Beata. Regarding the matter of Mary’s virginity, situated in the section Singularia B. M. Virginis privilegia, it reads as
follows:

“In the unfolding of her terrestrial life, She was truly Virgin and Mother; integral Virgin not only before, but also after the birth, which did not violate the integrity of her body, her mind and heart perennially and totally fixed on God (13); She who, unique among all women, gave birth, not in pain, but in joy (14), thus escaping the curse declared by God upon women.”42

In this schema, as in the one prepared by Fr. Balić, when the issue of Mary’s virginity is addressed, explicit mention is made of the integrity of the flesh in the moment of the birth.

In any event, we are dealing here with an approach which would later be called the “Mariology of privileges,” considered by some almost the very antithesis of the new Mariological model which emphasizes more Mary’s journey of faith and of love and her exemplariness for the Church and the faithful, that is, her closeness to us. But this new perspective does not eclipse the virtues of the first; rather, by building upon this very foundation of Mary’s intimate union with her Son, and with the Church, it enriches it with new horizons and values.

I.4. The
Quattuor Schemata Compendiosa

In June of 1960, John XXIII, with the Motu proprio “Superno Dei nutu” 43 constituted the Preparatory Pontifical Theological Committee. Cardinal Ottaviani was nominated president and Fr. Tromp S.I. Secretary. Commissioned to do so by Ottaviani, Fr. Tromp, from the 1st to the 7th of July 1960 composed three abbreviated schemas (tria schemata compendiosa). 44 These consist of three pages with the titles and the chapters of the three possible dogmatic constitutions on which the Preparatory Theological Committee will have to work. The three schemas are 1) De Ecclesia, 2) De deposito fidei custodiendo, 3) De ordine morali. But on 9 June 1960, Mons. Pericle Felici, Secretary of the Pontifical Central Preparatory Committee, sends to Cardinal Ottaviani a letter in which he proposes the subjects which Pope John XXIII entrusts to each Preparatory Committee.
The following subjects are proposed to the Preparatory Theological Commission: 1) De fontibus revelationis; 2) De Ecclesia catholica; 3)De ordine supernaturali praesertim in re morali; 4) De matrimonio; 5) De doctrina sociali. 45

To satisfy the Pope’s desire, Fr. Tromp elaborates a fourth abbreviated schema (quartum schema compendiosum): concerning the sources of revelation. The place assigned by Tromp to the question of the Virgin Mary was the last mentioned in the Quaestiones particulares to address in the future Constitution De deposito fidei custodiendo. Fr. Tromp had performed a substantial change: he had transferred the Marian question from
the precise place it held in the De Ecclesia schema of the Holy Office, to make of it a point of doctrine—the last—in the schema of Depositum fidei.

In the study of the archive sources we have found also the complete schema prepared about this schema. In the section dedicated to Mary, on page 16, there
is a point dedicated totally to the virginity and taken from the aforementioned schema of the Holy Office. The redaction bears the protocol PONTIFICIA COMMISSIO THEOLOGICA PREPARATORIA, Prot. 4/60:

C) Perfect and perpetual Virgin.

Concerning the Virginity of Mary: let it be condemned (rejected), the recent pronouncement concerning lesion in the body of the Virgin Mary in the birth in
accordance with the biological laws, as a pronouncement that is adverse to the traditional dogma of the perfect Virginity, which is not based upon natural
laws, but on the power of God. 46

The part dedicated to the Virgin Mary, the fifth and final point of the Quaestiones particulares, was articulated as follows in a first redaction:

5. Holy Virgin Mary. She is not on the surface (periphery), but in the center of Christianity: as Mother of the incarnate Word, Collaborator of Christ
Savior, most holy Mother of all the members of Christ, universal Mediatrix. Virgin before the birth, in the birth, after the birth. She must be venerated
with the cult of hyperdulia. She in herself is cause of the unity of the Church, though accidentally an occasion of division. Spiritual priesthood of Mary. 47

By Tromp’s indication the reference to the spiritual priesthood of Mary was withdrawn. But the reference to the perpetual virginity of Mary remains. It may
be seen that in the first sketches of what would become the Marian schema, as much in the case of the one redacted by Fr. Balić as in the one elaborated by
Fr. Ciappi, the subject of Mary’s virginity is present.

I.5. The utilization of the
Consilia et Vota
in the Theological Commission.

On 24 September 1960, Cardinal Ottaviani sent to all of the members the convocatory letter (Prot. 4/60) for the first plenary meeting of the Theological
Committee, set for the 27th of October 1960. He attached the edited fascicle of the Quattuor schemata compendiosa, concerning which he
requested observations and suggestions.48 Concerning the Marian question only
three members sent observations: V. Scherer,49 G. Philips50 and A. Michel. 51 The orientational survey had now finished and the Antepreparatory Committee
had concluded its task because on 5 June 1960 the Pope John XXIII created the Preparatory Committees, thus introducing the second phase of the Council. Not
all of the theological entities had been consulted, but nobody was deprived of the right to present suggestions. The Spanish Mariological Society
elaborated a votum, dated 8 September 1960, to send to the Holy Father manifesting the points which, in their opinion, should be addressed
concerning the Virgin Mary in the Council and the dangers to avoid.52 Fr.
Basilio de San Pablo and Fr. Narciso García Garcés sign the document.53

The first plenary meeting of the Theological Committee took place on 27 October 1960, in the Vatican. Fr. Tromp S.I. gave a brief explanation about the
elaboration of the Quattor schemata compendiosa. The relation of the meeting which he himself redacted, as secretary, is conserved. In it norms
are given concerning how to elaborate the schemas. He points out that they should not be dogmatic tracts but conciliar constitutions. He requests that what
is essential be addressed briefly, since it is denied by nobody, and that a greater space be dedicated to the matters that are placed in doubt. It is
interesting to note that by way of example he puts the maternity of Mary and her virginity in the birth. 54

Regarding the place assigned to the Virgin Mary in the ambit of the dogmatic Constitutions, the presidents of the four Subcommittees and the Secretary, in
the meeting they had in the environs of the Holy Office on 21 December 1960 agreed that the Marian question should be included in the De Ecclesia 55 schema. In this way, the De Beata, which was initially situated in
the De Ecclesia schema in the proposal of the Holy Office, and was later changed by Fr. Tromp S.I. to the De deposito fidei schema,
returns again to the De Ecclesia schema and there will remain. Its redaction passes to the competence of the De Ecclesia Subcommittee .

I.6. The Profession of Faith.

This is an important point which manifests the omnipresence of the matter of Mary’s virginity in the birth. In the leaflet which contains the vota
of the consultants of the Theological Committee, Fr. Tromp mentions in the introductory note that, in the meeting of 21 December 1960, it was unanimously
decided among all of those present, that the five conciliar Constitutions should be preceded by a Profession of faith. 56 In this moment, the process for the redaction of the Profession of faith
begins, which entails not only the matter of the content but also, later on, the question of its convenience. In the end it was not elaborated, but, given
its significance in relation to our subject, a brief study of the matter is of interest.

The aim was to redact a profession of faith which would reduce to one the Tridentine formula and the anti-modernist oath. Whatever was superfluous should
be removed and whatever best responded to the exigencies of the contemporaneous situation should be added. The result would be a profession of faith to be
uttered by the Fathers at the commencement of the Council.57 The President
commended to the members of the Subcommittee the task of clearly indicating what should be removed, added or changed, and to deliver their observations to
the Secretary to compose a new formula. The Holy Father approved the proposal. 58

The Subcommittee members made their proposals on the points they considered most necessary to include in the Profession of faith, in accordance with the
situation of the moment. We have several requests which address the matter of the virginity in the birth. 59

One of the members who solicited a more explicit declaration on the matter of virginity in its corporal aspect, was Unger. He asks that Mary’s perpetual
spiritual virginity be openly declared and that the words “mente et corpore” 60 be added. Fr. Ciappi O.P. also proposed a brief text to introduce into the
document which was being prepared.61 Bertetto presented a request soliciting
the introduction of all the Marian dogmas in the Professsion of faith. The paragraph referring to the Virgin this acquired a disproportionate extension
given that one of the intended goals was to make a more brief Profession of faith. This ensured that the proposals to introduce additions to the Marian
clauses of the Profession of faith, were not accepted.62

In the second gathering of the Central Preparatory Committee of the Council, which took place on 9 November 1961, Cardinal Ottaviani outlined to the more
than 50 cardinals present, the situation of the text of the Profession of faith. He relates that requests reached the Sacred Congregation of the Holy
Office, and that some Fathers in their proposals for the Council solicited a new formula of faith. The motive for the elaboration was to try to reduce to
one the formulas in use, the Profession of faith of the Tridentine Council and the anti-modernist oath. In this way, repetitions could be avoided and some
aspects which were no longer necessary to retain at that moment could be eliminated. The Holy Father, in an audience granted to Ottaviani in January 1961,
disposed that the project be carried out and that the Theological Committee which had been created to prepare the future constitutions of the Council would
assume responsibility for the new Profession. Within this Committee the Subcommittee De deposito fidei took over the task. The Subcommittee, on 17
March 1961, commended to Fr. Tromp the redaction of the new formula.63

In several sessions, the Subcommittee elaborated 4 redactions and in the month of August the definitive redaction was sent. In the month of September,
there was a general meeting of the doctrinal Committee, which on the first day addressed the matter of the Profession of faith. Some improvements were
indicated, and the Subcommittee, in two meetings of its own, elaborated the definitive text which was presented to the Fathers present in the General
Congregation.64

At any rate, although the reference to the virginitas in partu did not end up being inserted in the text of the Profession of faith which was
prepared, allusion was made to the matter in the notes. In the Secret Vatican Archive, in the sections of the Vatican Council II, Batch 793, a booklet may
be seen which bears the title QUAESTIONES THEOLOGICAE, FORMULA NOVA PROFESSIONIS FIDEI. Cardinal Alfredo Ottaviani is featured as its author and
it is edited by the Typis Polyglottis Vaticani, year MCMLXI. The text referring to the Most Holy Virgin is found on p. 6, under section 5, and it
says:

“I confess that the Immaculate and ever Virgin Mary, Mother of God and Mother of men, must be singularly venerated by the Church, and I declare that her
genuine cult does not diminish the cult of God and of Jesus Christ, but rather increments it.” 65

On page 9 of the said booklet appear the notes which explain the reasons for the inclusion of some expressions in the text. Addressing point 5, which
contains the truths referring to the Virgin Mary, it explains that Semper Virginem has been written to counter recent errors concerning the
virginity of the Mother of God.66 None of the 50 cardinals present manifested
any reservation concerning the above-mentioned explanatory note.

On 22 January 1962, Cardinal Siri sent his votum to the Subcommittee in charge of the corrections to be made to the new Profession of faith. In it
he requests that the Holy Father be consulted concerning the convenience of elaborating the new formula only at the end of the Council. He explains as
reasons for this request that a formula elaborated outside of the counciliar hall would be received by the Fathers as an imposition, and would create ill
feeling. It would be more convenient that they themselves be protagonists in its confection. He also indicates that, even if a formula of faith be
elaborated before the Council, a second one would have to be elaborated at the end of it, containing the new truths proclaimed by it. 67 In a meeting held by the Central Subcommittee on 12 February 1962, the words
of Cardinal Siri were considered and the conclusion was reached that the Holy Father should be consulted concerning the convenience of elaborating the
Profession of faith at the end of the Council. The Fathers could emit the formula of faith heretofore commonly maintained. 68

Pope John XXIII decided to leave to the end of the Council the matter of the new Profession of faith. A letter of the Central Subcommittee about correction
of the schemas, in March 1965, contains the final details about the question we are discussing. These handwritten words appear: “ Inviata al S. Padre il 30. III. 1965”. The content of the missive is interesting. The first point relates how in the Vatican Council II the matter
of a new Profession of faith was not addressed and the story of the new Profession in the Council as it was being celebrated: the commendation of the task
by John XXIII to Cardinal Ottaviani, the inclination of the Fathers to postpone the matter to the end of the Council and the decision of the Pope thus to
proceed. The second point affirms that the work of elaborating a new formula of faith is still pending, but grave reasons advise leaving the task for the
postconciliar period, when with due calm so important a matter may be treated, taking on board also the doctrine of the Vatican II. It did not seem
opportune at that moment that the Profession of faith be redacted by an organism outside of the conciliar hall, because this would provoke a bad reception
on the part of the Fathers. Nor did it seem prudent to entrust the elaboration of the text to the Assembly, given that it already had a packed program and
opposing tendencies existed which would make it difficult to reach agreement. The missive adds in handwriting that in the audience of 1 April 1965, the
Holy Father has accepted the opinion to proceed to the new formula after the Council.69 We believe that these facts may be related to the redaction of the Creed of God’s People formulated by Paul VI in 1968.

We may conclude this section affirming that Mary’s virginity in the birth was present as a truth of faith in the redaction of the conciliar Profession of
faith.

II. THE REDACTIONS OF THE FIRST SCHEMA OF
DE BEATA
.

The De Beata schema, that is, the text about the Virgin Mary which the Preparatory Theological Committee of the Vatican Council II elaborated, had
eight distinct redactions between the months of May 1961 and November 1962, before reaching the definitive text which was presented to the Council Fathers
in the first session of the Council in November 1962. It was previously presented to the Central Preparatory Committee, which suggested some corrections
that were introduced. We will now follow the redactional process of the document, especially insofar as concerns the subject of Mary’s virginity in the
birth.

II.1. First Redaction.

On 15 March 1961, in the meeting of the De Ecclesia Subcommittee, Fr. Balić was commissioned to redact the text about the Virgin. We do not know
what kind of schema was delivered to him, if it was simply a chapter to include in the Constitution De Ecclesia, or if it was an entire
constitution. It seems it was simply a chapter.70

At this time, the Spanish Claretian Narciso García Garcés sent a report to the Preparatory Committee with the title De positione B. Mariae Virginis in Corpore Christi quod est Ecclesia et de erroribus adnexis. Fr. Tromp passed this multi-copied report
to the members of the Subcommittee De Ecclesia who were in charge of the elaboration of the De Beata schema. In his report, Fr. García
Garcés states that the conciliar text being elaborated does not intend to put an end to the free disputes between the theologians, but indicates that those
truths which have been present in the faith of the Christian people in a serene way, for many centuries, sustained in a most ancient Tradition, affirmed in
the magisterium of all the bishops and taught in the catechism, cannot be called matters open to free discussion, although some theologians may
wish to introduce doubts concerning them. He points out the imprudence and the grave error of those who scorn the traditional doctrines, and affirms that
this simple norm refutes those who attack the virginity in the birth.71

In the month of May, Fr. Balić composed the first redaction. It consists of four pages. It bears the title:

CONCERNING MARY, MOTHER OF JESUS AND MOTHER OF THE CHURCH.72.

It consists of five paragraphs.73 The archive sources show us that the schema
was discussed in two sessions: the first on 2 June 1961 and the second on the 8th of the same month. Number 3 of the schema, which develops the
privileges of Mary, was discussed in the second session, that of 8 June in the afternoon. Concerning the question of the virginity in the birth, none of
those present manifests any reservation or observation. This signifies that all of those present concur in leaving the redaction as it is.

This first redaction of Fr. Balić is the point of departure and will be the point of reference of all the other redactions until the promulgation of
Chapter VIII of the Lumen gentium. Balić has re-situated the Marian question in the De Ecclesia in accordance with the first proposal
elaborated by himself in the schema of the Holy Office. It is of key importance to discover that the base criterion, which will be the inspiring principle
of this and all the other redactions, is the intimate and indissoluble union between the Virgin Mother and the Son, in the whole History of Salvation. He
underlines the Christ-centric end of the Marian privileges, which, beginning in Christ, reverberate to his glory, given that the glory of the Mother
glorifies the goodness and power of the Son.

Speaking of the incorrupt body of Mary in the transit, he affirms that Christ wished that the corporal integrity of the Mother in the birth itself remain
incorrupt and immune from all violation (voluit corporalem integritatem Matris in ipsomet partu incorruptam atque violationis immunem manere). 74 The physical virginity of Mary in the birth is explicitly affirmed, which in
that historical moment had been placed in doubt by some authors. The incisión in ipsomet partu will be a point of contention in the redaction of
the schemas of the Marian text in the second part of the Council. Together with the cited text appears the note (32). 75

He affirms in the same place that the body of Mary is virginal (sacratissimum virgineum corpus). He bases this on a text of Saint German of
Constantinople76 which presents the corporal virginity of Mary, in the same
line as many other Father, as one of the reasons which justify the corporal assumption of Mary into heaven. These patristic texts and their content were
well known to Fr. Balić, who participated and worked intensely as expert in the redaction of the text of the Bull Munificentissimus Deus. These
expressions about the virginity of Mary in the birth, present in the first redaction of the De Beata, leave no room for merely spiritual
interpretations of the virginity, leaving aside the physical reality. Gathering the thought of the living Tradition, they reaffirmed the comprehension of
the virginitas in partu according to the feeling of the Church in the past sixteen centuries.

II.2. Second Redaction.

On the afternoon of 2 June 1961 the first meeting of the De Ecclesia Subcommittee took place. Balić gave a lengthy dissertation on the vota of the bishops and explained the method to the contentment of all. The text is discussed, and all concur that, as a whole, it is acceptable.
The following meeting took place on June 8. It dealt only with Mary’s privileges, and discussed only the matter of the death. There are no changes
regarding the virginity.

The first redaction was thus received by the De Ecclesia Subcommittee, in its articulation as much as in its exposition. All were agreed. It was
not something that could be presented as Fr. Balić’s opinion. The observations manifested by the experts in the meeting are conserved and no reservation
exists concerning the matter of the virginity in the birth.

In the month of June, Balić organized the second redaction of the text on the basis of the observations of the Subcommittee. It bears the datemense iunio 196177 and the title De Maria Matre Iesu et Matre Ecclesiae (2nd red.)

This second sketch of the redaction was discussed in Ariccia, in the House of the Divine Master, in the sessions of the Subcommittee that took place from 6
to 14 July 1961.

II.3. Third Redaction.

In Ariccia, with all of the members of the De Ecclesia Subcommittee present, the second redaction of 6 July 1961 was submitted to examination. The
criticisms were not many. Concerning the text referring to the virginity of Mary, no observation or criticism was made. Fr. Balić, taking the observations
into account, composed the third redaction: Ariccia, die 12ª m. Iulii 1961. 78 The paragraph referring to the virginal integrity in the birth, is
maintained unchanged. The text was discussed on the afternoon of 14 July, Friday.

The relation prepared by Fr. Tromp as secretary of the Theological Committee79
is dated 10 November 1961. It narrates the works carried out in Ariccia. It affirms that the five chapters of the Constitution about the Church were
prepared on 25 June. Chapter 5 bears the title De Maria Matre Iesu et Matre Ecclesiae, Incipit: Immense bonitatis Creator. Pages 23-26 contain the
text of the chapter, and from 26 to 41, there appears for the first time the text of the Nota Introductoria and the Notae. 80

It is the first time that the Mariological schema is situated in the De Ecclesia schema, with an introductory note and a great wealth of notes (46
in total). In the preceding schemas, although they were indicated in parenthesis, the Notae or the Nota Introductoria had never been
presented to the Subcommittee. The Nota Introductoria is significant. It explains the schema’s redaction process. It affirms that the primary
source of the text is the living Magisterium of the Church, expressed in the pontifical documents of the previous hundred years. It explicitly rejects some
errors that have arisen concerning Mary. Insofar as concerns her virginity, it wishes to reject the error that considers the virginity in the birth as
“univocal, identical, without any other element than that of the virginity before the birth.” 81 This consists of an implicit allusion (which will be explicit in the notes)
to the works of Mitterer and Galot.

The text referring to the virginity in the moment of the birth ( quique voluit corporalem integritatem Matris in ipsomet partu incorruptam atque violationis immunem manere), is accompanied by note 33. In it
appears an explicit mention of the works of Mitterer and Galot. We consider necessary a detailed examination of the contents of this lengthy note, given
that in it are indicated the magisterial and traditional sources which make clear that the interpretation made by these authors concerning the virginitas in partu, considering the physical integrity as an element not necessary for the dogma, is incompatible with the doctrine of the
Church.

Note 33 commences speaking of the Profession delivered by Niceforos, Patriarch of Constantinople, to Pope Leo III, and accepted by same. In it the corporal
integrity of Mary in the birth is confessed:

“Virgin also, who gave birth supernaturally and ineffably, being conserved virgin after the birth, and her virginity according to nature was in no way
changed or damaged.”82

The second argument of the Magisterium presented by Balić in the note, is taken from the letter “Lectis dilectionis tuae” addressed by Pope Saint
Leo the Great to the bishop Flavian of Constantinope (13 June 449). In it the errors of Eutyches are refuted, who cast doubts upon the double nature of
Christ. Speaking of the assumption of the human nature of Christ, he explains his conception and birth from the Virgin Mary:

“By new birth engendered: because the inviolate virginity did not know concupiscence and provided the material of the flesh.” 83

The third document cited to give foundation to the text on the virginity in the birth which appears in the third redaction, is from the Lateran Council of
649. It was Pope Martin I and, according to Balić, although it was not an ecumenical council in the strict sense, it outlined the mind of the Greek and
Latin Churches. In canon 3 whoever does not confess the virginity in the birth is condemned with anathema:

“Anyone who does not confess, in accordance with the Holy Fathers, really and truthfully, the Holy and ever Virgin and immaculate Mary to be mother of God,
as she who conceived in the fullness of time without semen by the power of the Holy Spirit the very Word of God himself, really and truly, who before all
the centuries was born of God the Father, and engendered him incorruptibly, she herself remaining, even after the birth, in her indissoluble virginity,
must be condemned.”84

The final arguments of the note referred to by Fr. Balić are taken from Tradition, three from the Holy Fathers and the last from a XIX century theologian.
The first father cited is Saint Ambrose, whose testimony is one of the most clear and emphatic in favor of the virginitas in partu, which he had
to defend against the heresy of Jovinian, who had been condemned by Pope Siricius in 393. Ambrose proposes the ever Virgin Mary as model to the Christian
virgins, on the basis of the passage of the prophet Ezekiel (Ez. 44, 2) which speaks of the sealed door of the temple, seeing in it a symbol of Mary’s
perpetual virginity:

“The door, then, is Mary, by which Christ entered this world, when he was delivered in virginal birth, and did not open the genital cloisters of virginity.
The seal of modesty remained incorrupt, and the signs of virginity withstood inviolate, as he was born of a virgin…” 85

The patristic argument continues with a quotation from Saint Augustine, although in the note only the reference is given, without the cited text. 86 Augustine’s cited text says:

“Virtue itself gave birth to the child’s members through the virginal womb of the inviolate mother, and that virtue, later, introduced through the sealed
doors of the maiden’s members (Jn. 20, 26). If here a reason is sought, it will not be admirable; if an example is asked for, it will not be singular. Let
us admit that God can do something which we confess ourselves unable to understand. In such cases, the whole reason of the act is the author’s power.” 87

The last patristic author cited is another great defender of the virginity of Mary: Saint Jerome. He found himself obliged to write a treatise ( Adversus Helvidium) to combat the heretical doctrines of Helvidius, who sustained that Mary had had other children after Jesus. Again, Fr. Balić
gives only the reference of Saint Jerome’s work (S. HIERONIMUS, in Epistola 48, 21; PL 22, 510), without including the text. We include it here:

“This is the eastern door, of which Ezekiel spoke, ever sealed, and limpid, and hidden, or that which leads to the Holy of holies; by which the sun of
justice, and our Pontiff according to the order of Melchisedec, entered and exited. One may respond to me, how did Jesus enter with the doors locked, with
palpable hands and pondered side, and showing bones and flesh, so that by the truth of his body he not be considered a ghost, and I will respond, how Holy
Mary is mother and virgin. Virgin after the birth, mother before being married.” 88

The final reference, to synthesize the Tradition in a few words, is from an author already known to us, the Jesuit Dionisius Petavius, who in his work De incarnatione treats the matter of the virginity in the birth:

“According to all the Fathers, it must be taken as true, that decree, which is confessed by the universal catholic Church, that the Most Holy Virgin
maintained intact and integral in the birth that by which virgins may be distinguished from the married.” 89

Balić ends the paragraph affirming that it is commonly taught that this doctrine must be taken as one of divine and catholic faith. 90

The last paragraph of the lengthy note that we have been commenting on, is dedicated to some modern authors who consider that the virginity of Mary in the
birth does not consist of some incorruptibility, and say that the virginity in the birth is univocal with the virginity before the birth. He gives the
concrete reference of the works of Mitterer and Galot, which are really the origin of the entire note and of all the affirmations concerning the virginity
in the birth that are made in the text.91

Towards the end of June the schema was sent with the third redaction, the introductory note and the notes to the members of the Theological Committee, with
a view to the plenary meeting in September.

II.4. Fourth Redaction.

Many Animadversiones meanwhile reached the Secretary of the Theological Committee from the members and consultants, concerning all of theDe Ecclesia text, but not a few concerning chapter V, De Maria Matre Iesu et Matre Ecclesiae 92.

In our study of the archive sources, we have had access to the observations made by the Committee experts concerning the Marian chapter, which we will now
proceed to study.

Fr. Domenico Bertetto SDB, along with other observations, explicitly addresses the matter of the virginity in the birth. Commenting upon note 33, in which
Mitterer and Galot are mentioned, he deems it convenient to proffer judgment against these authors. 93 Another theologian who presented notable observations on the question of
virginity, was the Capuchin Fr. D. Unger. He suggests that the the formula insimul mater, mente et corpore semperque virgo 94 be included in the text. His proposal was accepted and included in
the text of the fourth redaction. Although it is true that Fr. Unger’s suggestion was directed towards preserving the spiritual virginity of Mary, the
formula introduced (mente et corpore semperque virgo) equally includes the confession of perpetual virginal integrity in the body of the Mother of
God. Mons. M.M. Dubois, Archbishop of Besançon, succintly expresses his complete contentment with the Marian chapter (Hoc caput maxime mihi placet 95).

Protocol 5/61: 89/13 contains the interesting observations of G. Jouassard, professor in the Faculty of Theology of Lyon. 96 We must highlight the suggestions he offers to amplify and improve the
contents of the aforesaid note 33 elaborated by Balić. Some of them will be introduced in the text of the note when the Marian text is re-elaborated in the
third session of the Council, and will follow a long trajectory, appearing in the footnote that accompanies the text of chapter VIII of the Constitution Lumen gentium promulgated in November of 1964. Moreover, the act of completing the note clearly manifests Jouassard’s awareness that the doctrine
of virginity in the birth belongs to the Tradition and to the faith of the Church.

He begins with a clearer testimony to the virginitas in partu than the one found in the letter Saint Leo the Great sent to Flavian. The phrase he
suggests to introduce is:

“He was then conceived by the Holy Spirit in the womb of the Virgin Mary, who gave birth to him, her virginity remaining intact, as with intact virginity
she conceived him.”97

This text is one of the four references that appear in the note of the definitive text to clarify the meaning of virginity in the birth, although it was
not at first included by Fr. Balić.

A second reference to be introduced in the note proceeds from the Council of Chalcedon, and a declaration by the Fathers to the emperor Marcian. The
Fathers mention having included the Epistle of Pope Leo the Great to Flavian, which is a testimony in harmony with the faith of Peter. Jouassard gives only
the reference. The text referred to is:

“and how the Mother of God was also called virgin, by virtue of the one who deigned to consecrate her virginity also after the birth and to seal the
integrity of the uterus, as worthy of God.”98

This reference to the Chalcedonian Council did not appear in Balić’s text. It will be another of the definitive references which the Constitution Lumen gentium offers on the virginity in the birth.

The next expert to make observations on the matter of the virginity was the French priest René Laurentin, professor of the Catholic Faculty of Anger. 99 He corrects the orientation that appears in the text, saying that it cannot
be based solely in the personal or individual dignity of the Mother of God, but must be related to the Incarnation, to a “new birth” of Christ, according
to the patristic doctrine. He labels the present mode of expressing the question as “sentimentalism.” 100 He presents objections to the use of the word violatione in the
text, because nowadays it is related to the act of “forcing” the woman by the man. Laurentin thinks that violatione obscures more than clarifies,
and that the text would lose nothing in terms of meaning if this term were eliminated. 101

Once the observations of the members of the Theological Committee and the consultants were received, in September 1961 the Plenary Meeting of the said
Committee took place. Fr. Tromp affirms that the chapter has practically remained as it was. 102

In the days from 16 to 23 of November 1961, the De Ecclesia Subcommittee met in the Domus Mariae, near Rome, in the via Aurelia. During
this meeting the fourth redaction was composed, which in Fr. Balić’s manuscript bears the date 19 November 1961. The typewritten text bears the date 20
November, protocol C.T. 19/61:20-S/C De Ecclesia.103

It bears a new title: Ch. 5: Concerning Mary, Mother of the Mystical Body of Christ. 104 In the third paragraph of this chapter, concerning the privileges of
Mary, there are variations on the matter of the virginity. According to Unger’s observations, an incision is introduced which effectively underlines the
spiritual sense of the virginity, but equally underlines the corporal sense, given that the perpetual virginity of mind and body are affirmed. Instead of
the “insimul mater semperque virgo” of the preceding redaction, it now reads “insimul mater semperque, mente et corpore virgo (cf. Lk 1, 27-34). This expression will remain until the final redaction of the De Beata which will be sent to the Fathers. In accordance with Laurentin’s request, the expression violationis inmunem is
eliminated from the text and is substituted by illibatam. The perpetual virginity of Mary is confirmed anew, introducing a liturgical text taken
from the preface of the Mass of the Holy Virgin Mary. The amplified text says as follows: “

quique voluit corporalem integritatem Matris in ipsomet partu atque illibatam manere, ita ut «virginitatis gloria permanente lumen aeternum mundo
effudit»”

.

II.5. Fifth Redaction.

On 22 November, Wednesday, seventh day of the meeting of the De Ecclesia Subcommittee in the Domus Mariae, from 18.00 to 19.30, the
discussion on the Marian chapter commences. On 23 November, in the morning, the last session took place.

After these days of work in the Domus Mariae, the De Ecclesia Subcommittee met again in the months of December 1961 and January 1962. All
of the chapters of the Constitution De Ecclesia were concluded, including the one that treats the Virgin Mary. Fr. Balić prepared the fifth
redaction of the De Beata, which bears the date 20 January 1961.105

The title has been changed again: “Ch. V: CONCERNING MARY, MOTHER OF THE HEAD AND MOTHER OF THE MEMBERS OF THE MYSTICAL BODY OF CHRIST.” 106

In the Praenotanda mention is made of the possibility of treating the text in a separate schema. The desire to reject the errors that in these
times have spread concerning the Virgin is maintained without variation, and the error of considering the virginity of Mary in the birth as univocal with
and identical to the virginity before the birth, without adding any element, remains. As for the texts referring to the virginity, there is no substantial
variation.

II.6. Sixth Redaction.

We are going to consider now the observations which, according to our argument, were sent during the month of February to the Secretary of the Theological
Committee. We have in the first place the observations redacted by the Redemptorist B. Häring. The document is dated in Rome, 28-1-62. Fr. Häring manifests
his satisfaction with the greater part of the Marian text, but expresses some reservations, and one of them, of considerable length, refers to the questoin
of Mary’s corporal integrity in the moment of the birth. Häring thinks that the virginitatis gloria permanens which the liturgy sings refers to
the mystery of the virginity in the full sense. The conciliar document, according to the German Redemptorist, would lose much of its spiritual and
conciliatory vigor, if it descends to this question. He considers it more opportune not to touch the matter, given that it is not mature enough for a
solemn declaration of the Council.107

The next animadversiones recorded are by the Salesian D. Bertetto. There is no specific observation about matter of the virginity. He praises the
schema overall.108

It seems significant to us that many of the experts present no observation or objection to the matter of the virginity in the birth, which features so
clearly in the schema presented for their evaluation. I believe that their silence may be interpreted as approval, which in some cases is made patent.
Among the members, experts or consultants of the Committee who present no reservation on the matter, are: Bertetto SDB, Xiberta, Dander SJ, Mons. Dubois,
archbishop of Besançon, García Garcés CFM, Brinktrine, Betti OFM, who briefly says quo ad doctrinam nihil adnotandum, Dhanis SJ, Ciapii OP, P.
Felipe de la Stma. Trinidad OCD, Jouassard, Unger OFM Cap., Trapè OAR, Mons. Schröffer, bishop of Eichstätt, Mons. Audet, auxiliary bishop of Quebec,
Delhaye, Backes. It may be seen, therefore, that the immense majority of the consultants have no reservations about the matter, they consider it
appropriate to be introduced in the conciliar text which was being redacted, as expression of the ecclesial faith maintained uninterruptedly by the living
Tradition of the Church since the times of Saint Ambrose.

René Laurentin manifests that the errors mentioned in section IV, 2 of the Praenotanda should be judged and rejected distinctly. He clearly
affirms that he considers the first error mentioned (that of understanding univocally the virginity in the birth and after the birth) as related to a
matter belonging to dogma, but indicates it would be useful to assess what in this matter is formally dogmatic, by what title and for what reason. 109

André Bride, professor of the Catholic University of Lyon, presents a good reflection about the influence exerted by the surrounding environment and the
fashion of the moment concerning the interpretation of the dogmas. He affirms that today (hodie appears underlined in the original text many
pastors of souls teach that Mary gave birth like other mothers, to console these. He points out that this manner of proceeding does not merit the name of
theology, but is rather a fluctuation before all the winds of doctrine, which accommodates the dogmas to the prevailing inventions or sensibilities of the
times.110

Finally, H.E. Mons. John Wright, bishop of Pittsburg (USA), evaluates the text very positively. 111 In a document which summarily contains the interventions of the persons
consulted, that of A. Michel may be found. He expresses satisfaction with the text. One of the reasons for his satisfaction is that the intact virginity
and the corporal integrity in the birth itself is affirmed, which prevents many useless disputes about the matter. 112

The third plenary meeting of the Theological Committee took place in Rome in the days 1-10 of March 1962. At the proposal of Fr. Balić, it was approved
that the schema be placed as autonomous, separated from the De Ecclesia, as an independent constitution.113 Out of this select meeting emerged the text of the sixth redaction of the De Beata, with the title: DE BEATA MARIA MATRE DEI ET MATRE HOMINUM, dated 10 March 1962.

II.7. Seventh Redaction.

Both Fr. Balić and Fr. Tromp, found themselves obliged to seek a redactional consensus for the text, which had to be presented in May to the Central
Committee. The request of the bishop of Eichstätt, H.E. Mons. J. Schröffer had to be taken into account; he requested that the value of the Magisterium and
the progress of the dogmas be highlighted.

Owing to this proposal and other emendationes a re-elaboration of the sixth redaction had to be made with some abbreviations and additions,
especially concerning the mediation of Mary. So, on 12 April 1962 the De Ecclesia Subcommittee met in the Holy Office to work on the agreed text.
Thus is born the seventh redaction of the De Beata. It bears the title: “Constitutio: DE MARIA MATRE DEI ET MATRE HOMINUM.”114

Before being presented to the Central Preparatory Committee which would meet in May for a first session, it was delivered to Pope John XXIII. Here arises
the disagreement that Fr. Tromp reflects in his Diario. The Pope detains the Constitution about the Virgin Mary so that it not be transmitted to
the Central Committee and afterwards to the Council. He does not want a Constitution to be made about the Virgin. The reasons for this decision are unknown
to us. Fr. Tromp briefly outlines the facts in his Diario. On April 25, Thursday, Mons. Felici delivers to Fr. Leclercq the Constitution on the
Virgin, telling him that the Holy Father did not wish there to be a Constitution totally dedicated to Mary. So, the Constitution must not be printed or
sent to the Central Committee. The next day, April 26, Fr. Tromp had a conversation with Cardinal Ottaviani about the matter, and immediately afterwards
elaborated a memorandum for the Cardinal who was to have an audience with the Holy Father the following day. 115 In a handwritten note, with Protocol 3/62:7, may be read:

“Today 25 April 1962 H. Ex. Felici has called me to return to me the text of the Constitution about the BVM, telling me that the Holy Father prefers that
it continue no further. But on the 27th I have returned it to His Ex. Felici.” 116

In the memorándum elaborated by Fr. Tromp the motives for which he considered it necessary to maintain the constitution about the Virgin are
outlined.117 The reasons presented to the Pope to maintain the Constitution
on the Virgin are eight.118 We have found in the VSA a document written by
Fr. Balić in these same dates. We believe we may affirm that it was elaborated to be presented to the Holy Father showing the numerous requests made by the
Fathers that the Marian argument be addressed in the Council, but given the swiftness with which events unfolded, we cannot assure that they were presented
to the Pontiff. It bears the title Pro-memoria. It does not have an exact date, but it was written towards the end of the month of April 1962. The
protocol number (Prot. C.T. 3/62:10, De B.V.M.), shows us the temporal proximity to the memorándum written by Tromp (Prot. C.T. 3/ 62: 8)
and also possesses a similarity in the contents. In this document, Balić makes a summary of the number of requests and of the arguments proposed to be
treated. He also mentions the vota referring to the matter of the virginity in the birth.

He underlines that in several of the vota of the Fathers reasons are adduced to prove not only the convenience but also the necessity of having
the Council address the subject of the Virgin Mary so that the Catholic doctrine given by the Magisterium in the last decades be confirmed, clarified and
illustrated. Among the reasons of convenience, he points as much to the ignorance and prejudice of the Protestants concerning the Catholic doctrine, as to
the “maximalism” and “minimalism” of Catholic theologians. He cites as example the writings of the bishops of Lancaster in England, and of St. Louis and
Trenton in the USA, who are scandalized by the new and erroneous doctrines of some Catholics in the matter of Mary’s virginity in the birth, and demand a
clear definition concerning this point.119

After the audience with Cardinal Ottaviani, the Pope received the petition and granted that the De Beata schema make its final trajectory as
independent Constitution. Fr. Tromp indicates as much in his Diarium: “27 April 1962: Saturday. 9 in the morning. His Eminence visited the Supreme
Pontiff. It was decided that the Constitution about the Most Holy Virgin be treated in the ordinary way.” 120

With a letter of presentation dated 12 June, Fr. Balić delivered to Fr. Tromp a votum which he himself had prepared concerning the Marian
Constitution. In the letter he says that he has delivered a copy of the votum to Cardinal Ottaviani. He asks Tromp to assess the convenience of
making a copy of his manuscript to deliver it to at least some of the Fathers who form the Central Committee and who must decide on the matter. 121

In his votum, Balić reflects anew the concern that not a few have shown in the USA at the new theories about the virginity in the birth, and cites
the aforementioned requests of the bishop of St. Louis and the bishop of Trenton. The latter affirms that the new interpretations leave the dogma almost
void of content and meaning.122

Further on, he cites a text of Saint John Damascene which clearly touches the matter of the virginitas in partu and its relation with the mystery
of Mary’s Assumption. The Damascene juxtaposes the figure of Eve who by her disobedience to God suffered the pains of birth together with the other
consequences of sin, with the figure of Mary who by her obedience has conceived without male concourse and has given birth without knowing the pains of
childbirth.123 On p. 61 of his note, Balić, commentating the cited patristic
text, affirms that the Fathers deduce the reality of Mary’s Assumption from her divine maternity, intimately united to her virginity in the birth.
Moreover, the miraculous reality of the body of Mary adorned with the divine maternity and with the perpetual virginity, was already confessed in the first
Symbols with the words: “qui natus est de Spiritu Sancto ex Maria Virgine.” 124 Tromp will not deliver Balić’s manuscript to the Central Committee
members.

On June 20 at 12.10 the discussion of the De Beata schema commences. In the VSA may be found the document which contains the observations of the
Fathers. In general, the text is approved and praised. Concerning the matter of the virginity there is only one observation, from Cardinal Silva Henríquez,
archbishop of Santiago de Chile, asking that the mention made of the virginity in the birth with such detail be omitted, and preferring that a general
clause be introduced about the perpetual virginity.125

It is interesting that the Superior General of the Society of Jesus, Janssens, gave the schema a placet iuxta modum, manifesting reservations only
on the matters of Mary’s mediation and spiritual maternity.126 Later on, in
the second conciliar stage, he will express severe judgments on the matter of virginity in the birth and the mention of the Jesuit Galot in the notes which
were present at the time. Similarly, the Cardinal of Vienna, König, whose present evaluation of the text is very positive (Schema optimum est 127) will present, after the summer of 1963, together with the
German-speaking Episcopal Conferences and the Scandinavian bishops, a lengthy criticism of the text, and in the month of November 1963, as President of the
Subcommittee in charge of the redaction of the Marian text, will ask Mons. Gerard Philips for the elaboration of a completely new text.

On 11 June 1962, from 9.00 to 11.00 in the morning, the Subcommittee met to revise the observations of the Central Committee. In one of the copies of the
schema edited by the Typis Polyglottis Vaticanis, Fr. Tromp annotated the commentaries. There was no correction concerning the matter of thevirginitas in partu. At the beginning of the text, Tromp writes by hand: “König, Döpfner, Suenens, Valeri schema optimo. 128

There also exists a manuscript by Fr. Tromp, cited in his Diarium, 129 containing the replies of the Subcommittee for the revision of the
observations made by the Central Committee. It was redacted on July 16. It explains that in the schema prevalence has been given to the Pontifical
Magisterium because in it the progress of the doctrine is given. Likewise, the Fathers are frequently quoted in the schema (Augustine, Epiphanius,
Damascene, Amrose, Leo the Great, etc.).130 There is no response to the
observation by Cardinal Silva Henríquez, but his proposal was not accepted and therefore there were no modifications in the text regarding the matter of
Mary’s virginity.

The corrections suggested by the Fathers and introduced in the text are contained in the Acts of the Vatican Council II. 131 Although the text was sent to print on October 10, the final touches were
delivered to the Secretary of the Theological Committee for the final revision on 26 October 1962, the Council having commenced fifteen days earlier. On
November 10 the Secretary of State communicated the decision of the Holy Father to send the schema to the Council Fathers. 132

II.8. Eighth Redaction
.

Thus came to light the eighth and final redaction of the Constitution De Beata. 133 The text was printed around the end of October or beginning of November
1962, along with the Constitution on the Church.134

The printed document of the two constitutions consists of 124 pages. It bears the title: “

SACROSANCTUM OECUMENICUM CONCILIUM VATICANUM SECUNDUM – SCHEMATA CONSTITUTIONUM ET DECRETORUM de quibus disceptabitur in Concilii Sessionibus – SERIES
SECUNDA –

De Ecclesia et De B. Maria Virgine (Sub secreto), TYPIS POLYGLOTTIS VATICANIS – MCMLXII”. The schema about the Virgin covers pages
93-122. The text of the schema: pp. 93-98, the Praenotanda: pp. 99-101, the Notes: pp. 101-122.

The text of both constitutions, approved by Pope John XXIII on 10 November 1962, was distributed to the Fathers on November 23, during the first session of
the Vatican Council II. It was thought that the Constitution De Beata would be studied before the Constitution De Ecclesia but this did
not happen.

As regards our subject, in the Praenotanda, as in the third and fifth redactions, the desire is maintained without variation to condemn the
contemporary errors about Mary. The error of considering the virginity in the birth in a way that is univocal, identical with the virginity before the
birth, without any extra element, is mentioned again with the same words in section IV, 2. In the text the same expressions of the previous redactions are
maintained: “sacratissimum virgineum corpus”, “insimul mater semperque, mente et corpore virgo”, “ corporalem integritatem Matris in ipsomet partu incorruptam atque illibatam manere”. These are clear expressions which seek to highlight the
reality of the physical, corporal virginity of Mary, including the moment of the birth.

The text notes are abundant and long. Referring to the matter of the virginity, note 25 supports the text “ insimul mater semperque, mente et corpore virgo.” It takes as foundation texts of the Magisterium drawn from Denzinger, in its edition prior to
1962. To be specific: Denz. 6, 13, 20, 111A, 144, 148, 214, 218, 256, 290, 429. These are principally confessions of faith from the fourth century up to
the Lateran Council IV (1215).

Note 31, one of great extension and content, corresponds to the longest text: “ corporalem integritatem Matris in ipsomet partu incorruptam atque illibatam manere. It repeats without variation the contents of note 33
which accompanied the text in the third redaction and which we have studied previously. To avoid repetitions we remit to what we have presented there.

By way of final evaluation of this stage of our study, it must be said that the contents of the last redaction of the De Beata schema roundly
affirm that the corporal integrity is essential to the dogma of Mary’s virginity in the birth. This doctrine is presented with foundation in numerous texts
of the Magisterium and of the Tradition. The purpose is to demonstrate clearly that the interpretations of the dogma made by Mitterer and Galot, who wish
to put aside the corporal sense of the virginitas in partu, are not in conformity with the faith of the Church. As affirmed at the end of note 31,
it is commonly taught that this doctrine should be taken as one of divine and catholic faith.

But reading number 57 of the final redaction of the constitution Lumen gentium, which speaks of the virginal birth of Christ, one finds a Spartan
affirmation with a formula taken from the liturgy: qui virginalem eius integritatem non minuit sed sacravit. What were the reasons that motivated
this redactional change in the second phase of the Council? What is the meaning of these words in the definitive text? Was it the intention of the Council
to leave open to theological discussion the matter of the contents of the virginitas in partu?

In the second part of our study we will respond to all of these questions.

THE
VIRGINITAS IN PARTU
IN VATICAN COUNCIL II, Part II

In number 57 of the Constitution Lumen Gentium there appears a phrase, taken from the liturgy, which refers to the virginity of Mary in the birth
of Jesus (virginitas in partu): qui virginalem eius integritatem non minuit sed sacravit. In the foregoing part of this work we have
studied the disputes that arose around this point of Mariology in the years prior to the Council and during the preparatory phase. In that polemical
climate, Fr. Carlo Balić, redactor of the first schema of the Marian text, introduced clear affirmations concerning the virginal integrity of Mary in the
birth: corporalem integritatem Matris in ipsomet partu incorruptam atque illibatam manere. What happened that led to the clear affirmations of the
first schema being substituted by this more sober liturgical text? How should this change be interpreted? Has there been a change of position in the
Magisterium of the Church with regard to the virginitas in partu? In this second part we will attempt to respond to these questions.

Genesis of the Second Schema

On November 23, 1962, the text of the Marian schema elaborated by Balić was distributed to the Council Fathers.135 That same day, the Presidency Committee 136 announced that the schema concerning the Virgin would be discussed
immediately after the one on Unity, towards the end of the session which would come to its close on December 8. 137 But matters took a different turn. This schedule provoked objections by
some who feared a Mariological exaltation stirred by the proximity of the Solemnity of the Immaculate Conception, which might endanger the ecumenical
movement.138

Cardinal Ottaviani had delegated the Cardinal of Quebec, Mons. Roy, on November 24, to redact the Marian schema, but the following day, November 25, the
General Secretary of the Council, Mons. Felici, communicated to Cardinal Ottaviani on behalf of the Secretary of State that there was a change in the order
of discussions in the aula. Ottaviani manifested reservations because he considered that the time allotted was not sufficient for the study of De Ecclesia, and, on the other hand, it would be sufficient to study De Beata. He thought that the Holy Father would be satisfied to see
one Constitution already approved.139 On November 26, at the commencement of
the 27th General Congregation, Mons. Felici communicated the change of order to the Fathers. 140

In the session of the 28th, Ottaviani attempted to re-establish the first order of business that had been decided. But the Presidency Committee
of the Council gathered in an extraordinary session and maintained the more recent order. 141 Between the 1st and the 7th of December 1962, the
discussion concerning the Constitution on the Church was initiated. The majority of the interventions dealt with the Church, but there were also some
interventions addressing the Marian theme, either united to De Ecclesia, or independently. The General Secretary communicated to the Fathers that
whoever had not had the opportunity to make a verbal intervention could submit their observations concerning De Ecclesia in writing before 28
February 1963.142 It was not sufficiently clear if the requested observations
referred exclusively to the schema concerning the Church or if those containing suggestions and critiques concerning De Beata should also be
included. Among the oral interventions of the council Fathers and the written observations, there are some which refer to the matter of the virginity in
the birth.

The Archbishop of Smyrna, Mons. Descuffi, points out that the virginity in the birth is a very controversial topic in our times. He proposes the
substitution of the words of the official text which treat the matter clearly and explicitly by other more generic terms: “She was at once Mother and ever
virgin in mind and body.”143 Against this, the bishop of Tebe, in Egypt,
Mons. Ghattas, speaks on behalf of the Coptic Church insisting that the perpetual virginity of Mary does not admit any shadow of doubt. He affirms that
before, during and after the birth of Jesus she has remained ever virgin. It is worth mentioning that he bases his affirmation on the passage that recounts
the vision of the prophet Ezequiel (Ez 44:2), referring to the door of the temple. That door is Mary, who, conceiving and giving birth to Jesus, remains
ever intact.144

The Cardinal of Tokyo, on the other hand, Mons. Tatsuo Doi, preferred that the text on the virginity of Mary in the delivery be removed. By way of reasons
for this he cites the recent controversy surrounding the topic, the difficulty of providing a clear explanation of it and the pastoral prudence that
recommends caution when it comes to making public statements.145 Mons. de
Povenchères, bishop of Acqui, with other French bishops, considers it useless to speak of the virginity in the birth in such a precise way in our times. 146

Having presented the observations made by some bishops, we must consider the silence of a great majority who offer no objection in this point of the
studied text. And also those unpublished animadversions which are clearly in favor of an open treatment of the matter of the virginitas in partu.
In the VSA folder which contains them, it is written that they were not published because the schema did not end up being discussed in the first conciliar
session.147 The bishop of Nicastro (Italy), for example, Mons. Vincenzo
Jacono, wrote on the 25th of January 1963 a statement that the virginity of Mary should be admitted not only before the birth but also in the
birth itself. He affirms that the fact of the virginal birth corresponds to the prophecy of Isaiah concerning the virgin ??? who conceives and gives birth
to a son. Just as she remains intact in the virginal conception, she maintains her virginity in the birth. 148

The bishop of Bilbao, Mons. Pablo Gúrpide, in a document dated 4 Abril 1963, also makes a strong defense of the Marian privilege in the birth of Christ.
With sorrow and scandal he has seen that doubts are being cast upon Marian privileges that have been pacifically possessed by the Christian faithful for
many centuries, among them the virginity of Mary in the birth.149

The Minister General of the Franciscans, Fr. Sepinsky OFM, asks that in the phrase referring to the virginity in the birth, the word corporalis be
changed to virginalis.150

Meanwhile, the work on the schemas continued in the Coordinating Committee. 151 From the 21st to the 27th of January 1963 they
worked on the revision of the schemas. Cardinal Suenens was chosen as redactor of De Ecclesia and De Beata. On the 23rd of
January, having expressed many reservations concerning the official text of the schema on the Church, he proposed a new schema composed of four chapters,
probably elaborated by Mons. Gerard Philips.152 The new schema addresses the
mystery of the Church, the bishops, the laity, and devotes chapter IV to the Virgin Mary. The aim is to insert the Marian schema in De Ecclesia,
distinguishing between the pilgrim Church and the glorious, pointing to the place Mary occupies in the latter. There is a desire to avoid presenting the
Marian theme as superimposed upon the theme of the Church and to avoid making a compendium of Mariology. The intimate connection between Mary and the
Church, as Daughter, archetype, spiritual Mother and eschatological image of same, must be presented. Her connection with the apostolate must also be
addressed, presenting her as spiritual Mother of the Church.153 In this
proposal one may intuit the path that the Council would later follow, making a new schema on the Church and introducing the Marian chapter as an integral
part.

But on the afternoon of January 24, in response to a proposal by Cardinal Cicognani, agreement is reached to maintain the Marian text as autonomous, with
the title De Beata Virgine Maria, Mater Ecclesiae.154 With this new
title, and as an independent schema, it was sent in the month of May 1963 to the council Fathers requesting that they send their observations before the
end of June.155

The Doctrinal Committee had changed its approach in the face of the numerous criticisms received in response to the schema De Ecclesia. They
decided to abandon the official text and to take the text composed by Mons. Philips as the basis for discussion. 156

In a meeting held in Madrid from the 23rd to the 26th of April 1963, the Spanish Mariologists redacted a possible schema of the
Marian text. It bears the title De Beata Virgine Maria, Ecclesiae Mater. In number 6 of the schema, which is dedicated to the Marian privileges, a
clear and complete exposition is made of the virginity before, in and after the birth:

“Admirable above all appears the Mother of God in her divine maternity, remaining most integrally virgin: Virgin before the birth conceiving by the Holy
Spirit, remaining without corruption and without stain (23), and by a miraculous birth, conserving the glory of virginity, she poured upon the world the
eternal Light. Virgin after the birth, which conserved her solely for God in mind and most sacred body, once tabernacle of the divine Word.” 157

It is interesting to analyze the content of note 23 which accompanies the point referring to the virginity in the birth. In this note, it is affirmed that
the reality of the miraculous birth is present in many testimonies of the councils, the Roman Pontiffs, the Holy Fathers and the liturgies, and that the
denial of same should be judged as contrary to Catholic doctrine and to the faith. 158 In support of this argument it mentions the study by Fr. Solá S.I.
published in the book Conclusiones Mariologicae. In his study, Fr. Solá affirms that it must be considered as a divine and defined doctrine of
faith: that Mary was virgin before the birth, that she conceived without the seed of man, that she did not lose virginity on conceiving, that the birth was
miraculous and without pain, that she remained virgin and maintained always the corporal integrity. 159

This Spanish schema was sent to the president of the Committee De fide et moribus, Cardinal Ottaviani, on the 6th of May 1963 by Mons.
Casimiro Morcillo, archbishop of Zaragoza, on behalf of the Spanish bishops. Fr. Tromp gathered together and put in order, in the months of June and
September 1963, the observations that arrived concerning the Marian schema. 160 We do not know why the Spanish schema was not included by Fr. Tromp along
with the other schemas presented which were published by the Typis Polyglottis Vaticana in a sheet that was delivered to the council Fathers on
the 29th of October 1963 in the hall during the General Congregation LVII. 161

On 3 June 1963 Pope John XXIII died, and on the 21st of that month Paul VI was elected. On September 29 the second conciliar period was opened.
We deem it necessary, in order to comprehend well the reigning atmosphere, to provide some details before passing to the consideration of each one of the
observations sent by the Fathers that refer to our subject. Knowledge of certain facts will undoubtedly help to evaluate and comprehend some of the
positions manifested in the animadversions presented to the Marian schema, and more concretely to the matter of the virginitas in partu which is
our focus.

It would probably be difficult to evaluate whether it was the discussions in the conciliar hall or the extraconciliar activities carried out by the
episcopal Conferences and the periti in their informative talks to the bishops, that had more importance in the future of the Marian text.

Influence of K. Rahner

Karl Rahner will play a key role in the matter that concerns us. In 1960 he published an essay on the evolution of dogma, taking as explanatory model the virginitas in partu.162 In it he sustains that Mary, by virtue of
being exempt from concupiscence, lived the birth in a unique way on a subjective level. Insofar as concerns the contents of the dogma, he thinks that what
is meant by corporal integrity is not sufficiently clear. The corporal aspect would be secondary, and what really matters is the subjective living of the
fact, the corporal realities implied by the dogma remaining inexpressible. This article provoked not a little perplexity in some Roman circles. Voices were
raised calling for measures to be taken against Rahner. These voices impelled Cardinal Döpfner to intercede on his behalf in an audience on the 24 th of January 1961 before John XXIII. On March 22, Rahner was nominated consultant of the preparatory Committee of the Council for the
discipline of the sacraments.163 In October 1961, Cardinal König asked Rahner
to revise the documents prepared by the Central Committee and to give him his opinion. 164 Rahner thus became the private counselor of the Cardinal of Vienna. In
the spring of 1962, Rahner had to write in Latin for König his opinions on the schemas prepared for the Central Committee. 165

On 7 June 1962, he receives from his Jesuit superiors the notification that, from that moment on, he would have a “precensura romana” in all of his
writings.166

John XXIII, in October 1962, named K. Rahner a peritus theologian of the Council. Cardinal König brought him with him as advisor in the meetings
of the Theological Committee. In December he is present, alongside the Cardinal, in the meetings of the Mixed Committee, presided by Ottaviani. As peritus he was able to attend the sessions in the conciliar hall. According to Vorgrimler, this was boring, since in the hall the bishops only
presented the speeches which the periti had prepared for them beforehand. 167 He rarely participated in the official sessions. His specific work
unfolded in the margins of the official organizations. He spoke before the German-speaking bishops, was invited to speak by the South-American bishops and
participated in encounters with the French theologians.168 On 28 May 1963 the
General of the Jesuits communicated to Rahner that the Holy Office had withdrawn the precensura.

Rahner had to prepare commentaries on the schemas on the Church, the Virgin and Revelation. He writes to Vorgrimler on 4 July 1963: “Today I have sent my
dictations for the bishops on the three dogmatic themes of the Council to Döpfner to be photocopied.” 169

We cannot overlook the Conference of Fulda, which took place from 26 to 29 of August 1963. In it approximately seventy German, Austrian and Swiss bishops
gathered together with Cardinals Frings, Döpfner and Alfrink. Four of the six bishops from the Scandanavian countries and some French and Belgian bishops
also participated.

When the German bishops received the schema De Beata, they asked Fr. Rahner to make observations on same, to be presented at the forthcoming
Conference of Fulda. In Rahner’s opinion, to accept the schema as it was would cause great harm to the ecumenical movement with the Protestants and
Orientals. All of the advances heretofore achieved in the ecumenical dialogue would be useless if the text were admitted. Since it seemed unlikely that
this schema be rejected as easily as that of the sources of Revelation, the best thing to do was to urge insistently that it be introduced as a chapter or
epilogue of De Ecclesia. This would be the easiest way to erase from the schema the points that are not sufficiently developed or might entail an
obstacle to ecumenism.170

The Fulda Conference drew much attention from the press; it was accused of being a “counter-council” or a conspiracy against Rome. To clarify matters,
Cardinal Frings visited Pope Paul VI at Castelgandolfo, informing the Pontiff of the work that was done there. Frings was greatly relieved to find that the
Pope had not taken seriously all of the accusations featured in the press about the Fulda meeting. On 3 September the Press Office of the Council published
a note correcting the arbitrary interpretations echoed in the press, affirming that the episcopal meeting of Fulda had taken place in a pacific and
friendly way, and that the bishops had gathered the better to study the future schemas of the Council. 171

On 12 September 1963, Rahner writes to Vorgrimler about his activity in Munich. He tells him he has redacted three documents with observations on the
official schemas. The one on De Beata is very strong.172 After the Fulda
encounter, the German-speaking bishops and the Scandanavian Episcopal Conference (which was made of just four bishops) jointly presented their observations
on the Marian text in a long document. Briefly, we will study the content of the text insofar as it relates to our subject.

We are aware that the parenthesis has been long, but it seems critical to show the influence of K. Rahner on the Cardinals and German-speaking bishops,
some French bishops and on the Latin American Cardinals and bishops.173 Given
this influence, it is not surprising that among the Fathers under Rahner’s doctrinal influence, opposition arose to the traditional interpretation
concerning the virginity in the birth, including the corporal integrity as featured in De Beata. It is suggested that all reference to the
corporal dimension of virginity be eliminated, opting instead for a solely generic reference: semper virgine.

Animadversions
of the Fathers

Bearing the foregoing in mind, we will now examine the objections that reached the Theological Committee concerning the Marian schema, before 28 February,
as had been requested in the first session of the Council, as well as in the spring months after the sending of the same Marian text to the Fathers in May
1962.

Fr. Tromp elaborated a summary of the animadversions which was distributed to the Fathers on 29 October 1963, in the General Congregation LVII. It
was later published in the Acta Synodalia.174 We prefer to study the
complete text of the animadversions the better to evaluate the observations of the Fathers concerning our topic. We will follow the order of
appearance in the Appendix of the volume of publication under the title ANIMADVERSIONES SCRIPTO EXHIBITAE QUOAD SCHEMA DE B. MARIA VIRGINE.

Firstly, we have the observations of Cardinal Bea. He asks that if the virginity in the birth is affirmed, it not be done only indirectly (non tantum in obliquo), because this would cause many problems for the Protestants.175 We cannot quite comprehend Cardinal Bea’s statement “ non tantum in obliquo”. It seems reasonable to interpret that in his opinion, if the matter of the virginity in the birth is addressed, it should
not be in a lateral way but extensively, thoroughly explaining the contents of the dogma.

We have already had occasion to study the commentaries of the Cardinal of Tokyo, in his intervention in the conciliar aula in December 1962. His criticisms
now reappear in writing. He desires that no mention be made of the corporal integrity of Mary in the birth, as conserved incorrupt and without blemish. He
considers it sufficient to affirm that she remained ever virgin in mind and in body. There are difficulties, in his judgment, with explaining positively
the nature of the corporal integrity in the birth, and furthermore, pastoral prudence advises not to expose so sacred and delicate a matter to the
curiosity and investigations of non-believers.176

We now encounter the reservations presented to the official text by the General Superior of the Society of Jesus, Fr. Janssens. Commenting on the notes to
same, he points out that the authors wish not only to affirm the virginity in the birth, which nobody doubts, but anatomically to define same. On this
point, he affirms the common Tradition from the time of St. Ambrose, but objects that the previous Fathers are not in agreement with it. He makes a defense
of J. Galot,177 whose name appears in note 31 of the schema De Beata
, saying that from an attentive reading of his article it may be seen that he does not affirm that the virginity before the birth is univocal with the
virginity in the birth.178 Curiously, Fr. Janssens had given his placet iuxta modum to this same schema the previous year, manifesting reservations only on the matter of the mediation and spiritual maternity of
Mary, making no mention of the matter of the virginity in the birth or of the reference to Galot in the notes.

Mons. J. McEleney, bishop of Kingston in the Caribbean, also presented his written objections. He states that independently of whatever importance the
doctrine of the physical virginity in the birth may have, the matter is of little import today and serves no pastoral end. It could be interpreted that the
Council wishes to teach that the woman suffers some type of contamination or corruption in the moment of delivery. 179

We should mention that the presentation of the dogma of the virginitas in partu in the Marian schema was not perhaps felicitous. The affirmation
that Mary remained without stain (illibatum) in the virginal birth of Jesus, was interpreted as an offense to the normal delivery of every woman.
This gave rise to confusion between the presentation and the content of the dogma, and some objections to the text wish to reject the
entire content, when it would have been possible simply to change the redaction. It could have been phrased positively, affirming the beauty of Mary’s
virginal integrity without in any way obscuring the greatness of maternity in any normal birth. As we will see, the commentaries of Fr. Rahner were behind
this observation.

The observations on the text sent by the Marionite Patriarch of Antioch, Mons. Meouchi, confirm the previous observation. He believes that the affirmation semperque mente et corpore virgo sufficiently indicates the virginity in the birth. He manifests his disagreement with the text’s statement of the
virginity in the birth, because it indirectly affirms corruption of the integrity and contamination of the woman. This is insinuated by saying that only
the Virgin Mary has remained in delivery incorrupta et illibata.180
This confusion between the redaction and the content did not favor the conservation in the definitive text of a more explicit mention of the virginity in
the birth.

Mons. Przyklenk, bishop of Januaria (Brazil), insists that he totally admits Mary’s virginity before the birth, in the birth and after the
birth as expressed by Paul IV and Clement VIII. He states his awareness that, according to some, it must be taken as a matter of divine and Catholic faith
according to the ordinary Magisterium. But, in his opinion, it has been an object of dispute among Catholics time after time throughout the centuries. It
would be convenient to reach greater clarity relating to the virginity before, in and after the birth, even though the common sentence may not permit the
achievement of a maximal certainty. 181 The bishop of Versailles (France),
Mons. Renard, proposes that in the phrase “quique voluit corporalem integritatem Matris in ipsomet partu,” the word virginalem be
replaced by corporalem. He sustains that virginity does not depend on corporeity or on physiological reality, which is present in virginity only
in a mysterious way.182 The tendency among the central European bishops to
separate virginity and corporeity may be noted anew.

In Mons. Rodrizuez Olmos, on the other hand, bishop of S. Juan de Cuyo in Argentina, we find a clear defense of the corporal sense of Mary’s virginity with
the miraculous explanation of same, solely by the power of God. She was not affected by the pains of childbirth, which were a penalty for sin. He affirms
that the Marian privileges proceed from the divine Maternity and that the Lord made his mother worthy in the physical order by virginity and in the order
of grace by the Immaculate Conception.183 Another clear and strong
intervention in favor of mentioning in the text Mary’s corporal integrity in the birth came from the bishop of Laval, France. It is clear that Mons.
Rousseau did not share the positions taken in the matter by many of his brothers in his country’s episcopate. He asks that after the word virgo the words
“totally incorrupt, and certainly in the corporal birth itself” be inserted. Among the reasons he presents to justify this inclusion is the desire to
affirm more strongly the truth of the corporal integrity of Mary in the very act of giving birth to her Son. He states that this doctrine of the virginitas in partu, thus understood, has been accepted by the whole Church since the fourth century. In his opinion, a new affirmation of this
truth would not be necessary in the Council if it were not so audaciously denied by some contemporary theologians. By way of prophecy, he affirms that if
the Council remains silent on this matter, the denial of this truth will be spread with greater force by these same authors and their followers. 184

The intervention of Mons. Rusch, the then apostolic administrator of Innsbruck, is worthy of interest. In it the origin of the theological position on the
corporal integrity among the bishops of Germany, Austria and Switzerland, together with the French episcopate in its great majority and the schemas
presented by the Chilean bishops, is openly manifest. He requests that the paragraph referring to the corporal integrity in the birth be excluded from the
text “as according to Rev. Fr. Rahner,” given that the corporal integrity thus explicated is not commonly accepted. 185 Here is an explicit proof of the influence of Rahner’s positions on the
Fathers who were under his counsel.

Contrary to this, the Bishop of Albacete, Mons. Arturo Tabera Araoz, manifests the conviction that Mary, by virtue of her divine Maternity, was made
possession of God in her body and in her soul. From this reality it proceeds that Mary totally conserved her integrity (before the birth, in the birth and
after the birth), as does her Assumption. Speaking of the three moments or aspects of the virginity, he affirms that each one of these, and their peculiar
sense, belong to the faith. The Tradition and magisterium of the Church bear clear witness to this. He asks that the text referring to the Marian
privileges remain, unless something more ample is added.186

These are followed by the observations sent by Episcopal Conferences or groups of bishops from different regions. Firstly, a group of Argentine bishops
from the ecclesiastical province of Córdoba are cited, who request that the paragraph on the Marian privileges be phrased better, in a more dogmatic way
and speaking clearly and synthetically of the four Marian privileges (among them the perfect and perpetual virginity) in a positive sense. 187

A newly redacted schema was presented by the Chilean episcopate, led by the Cardinal of Santiago, Mons. Rául Silva Henríquez. It is a markedly
ecclesiotypical schema. It seeks to avoid the disputed questions, among which is included the determination of the contents of the virginitas in partu.188

We must yet ponder the animadversions to the Marian schema presented by the German-speaking bishops, together with the six bishops who formed the
Scandanavian Episcopal Conference. All together, they were fewer than ninety bishops. As we have explained previously, the critiques of the official text
were prepared by Fr. Rahner. We have indicated how, in a letter to his friend Vorgrimler, he says that his criticism of the Marian text was especially
strong. The document occupies twelve pages of the Acta Concilii, and is indeed a hard criticism of the official document. It particularly opposes
the question of Marian mediation, which he presents as a great obstacle to ecumenism.

The critique commences asking that the dogmatic reach of the text be clarified and declared within the text itself. The omission of this clarification
could greatly harm the development of Mariology and the free disputes among Catholics, within the margins of the Catholic faith, as well as the ecumenical
dialogue. If that clarification is not made, the danger arises that a theologian may impose upon others to receive an absolute and irrevocable assent,
matters that are not sufficiently clear and mature.189

A new redaction of the Marian text is requested, which should be united to the schema De Ecclesia and should present Mary as type of the Church.
It robustly states that the bishops who support the document cannot admit it as it now stands.

In the concrete observations addressing the matter of the virginity in the birth, we must say that when studied, the personal positions defended by the
professor of Innsbruck in his interpretation of the virginitas in partu may be noted point by point.

The critique affirms that it would suffice to maintain the affirmation semperque, mente et corpore Virgo, which states clearly and sufficiently
the virginity in the birth, adding that if necessary, the words ante partum, in partu, post partum may be added.

It accepts the statement made in the Praenotandae indicating the differentiation between the virginity before the birth and in the birth. It
underlines that this distinction is already clarified by affirming the virginity in the birth as a distinct moment of Mary’s virginity.

The text of the official schema that speaks of the corporal virginity in the moment of the birth ( quique voluit corporalem integritatem Matris in ipsomet partu incorruptam atque violationis immunem manere), is not accepted. The reason is that
it enters an excessively detailed determination of the sense of the virginity. The text is accused of teaching that the woman suffers “corruption” of
integrity in the birth and some type of “contamination,” given that it affirms that Mary alone remained in the birth “incorruptam” and “ illibatam.” This is intolerable to the modern woman.190

Finally, if the aforementioned paragraph were not to be withdrawn, it requests that the expression corporalis integritatem por virginalem integritatem be altered. The reason given in support of this request is to avoid the condemnation of Mitterer and Galot explicitly
mentioned in the notes as defenders of an erroneous doctrine about the virginity in the birth. In the animadversions it says that these are pious
authors.191 It states that the danger of Docetism must be avoided, which
proceeds from comparing the virginal birth with the entry of the risen Christ through the closed doors of the upper room where the disciples were. The
meaning of the true maternity of Mary would thus be obscured, and the separated brethren fear it would be an obstacle for the subsequent development of
Mariology.192

We are going to consider finally the animadversions presented by the Episcopal Conference of Indonesia. It is a significant detail that two thirds
of the bishops who form this group proceed from central Europe, especially from Holland. In their objections to the text we can hear and echo of what was
previously expounded by the German-speaking bishops. It indicates that this point of doctrine is one of the questions disputed among the theologians. It
states that the virginity in the birth belongs to the dogma of the perfect virginity of Mary, but does not consider it appropriate that the Council
describe it in a physical way. It repeats the difficulty entailed by affirming the “incorruption” in Mary’s delivery, since this would cause offense to all
other women. Similarly, it insinuates the risk of Docetism without mentioning it, by requesting the affirmation that it is no obstacle to the true
maternity of Mary.193

Having presented the animadversions to the official text sent to Rome by the bishops, we must mention now a document presented by the Episcopal
Conference of the Abruzos, which was not included, we know not why, among the animadversions to the text. It is dated 16 September 1963 and
contains a vigorous petition that the doctrine of the virginity in the birth be reaffirmed. They ask that it be declared with clarity that Mary was virgin
not only before the birth but also virgin in the full and distinct sense during the birth and after the birth. They pray that the Council put an end, with
precise indications, to the polemics in this matter, which are contrary to the perennial sense that the Church has given to the dogma, and are scandalous,
rash and offensive for the faithful.194 The document is signed by Mons.
Perantoni, Archbishop of Lanciano, and the other eight bishops who formed the Episcopal Conference.

We continue now with the narration of events. On 29 September the second session of the Council began. On October 9 the insertion of the Marian text is
proposed for the decision of the Committee. In a letter of 10 October 1963, Cardinal Ottaviani communicates to Cardinal Agagianian that in the meeting of
the Doctrinal Committee the previous day, in the vote on the inclusion of the De Beata, the result had been 12 votes in favor, 9 against and 2 abstentions.195 On 15 October, Cardinal Agagianian writes to Ottaviani saying that two periti or two bishops should propose in the aula the reasons for and against the insertion. The same day, Ottaviani writes to Agagianian saying
that the Committee has met and elected Cardinal Santos to defend the independent schema and Cardinal König to defend the insertion. 196 On the morning of 24 October the two Cardinals made their intervention in
the aula, exposing the reasons in favor of the independent schema and of the inclusion. We do not know who redacted the text presented by Cardinal Santos.
The presentation of König seems to have been prepared in part by Mons. Philips 197 and in part by Rahner, as we will see later. The content of the
interventions of both prelates is sufficiently known.198 The vote would take
place the following October 29.

Throughout the month of October there was great activity outside of the conciliar aula, especially in the days prior to voting. Fr. Balić had written a votum about the Marian chapter of which he was redactor, in which he gave the reasons for his elaboration and also provided response to the
objections presented to the text. This 32-page script of Balić was published by the Typis Polyglottis Vaticanis, which created ill feeling arising
from the danger of confusing the opinions and reasons of the Franciscan Mariologist with the official opinions of the Council. The French newspaper Le Monde criticized the action on 30 October.199

In Balić’s publication, there are two differentiated parts. The first recollects the votum elaborated in May. There he indicates the history of
the official text, summarily presenting the desiderata of the Fathers before the Council. Insofar as refers to the history of the redaction, he
points out that in the preparation of the schema three aspects were borne in mind: the ecumenical movement, the Marian movement and the magisterial
function of the Church. In order to fulfill this latter function, the Council seeks to outline clearly the doctrine of the Marian dogmas, including the
virginity of Mary before the birth, in the birth and after the birth.200 In
the same section he affirms the necessity of a particular affirmation of the virginity in the birth in the sense that the Church has always given it. 201 In the response to the animadversions, he dedicates a long
paragraph to the matter of Mary’s corporal integrity. According to Balić, the Council cannot omit the affirmation of the conservation of the integrity in
the birth incorrupte et illibata servata. The reasons adduced are: to expound the integrity of the faith which the Council does not wish to
dissimulate, and to give a detailed description of the faith to the separated brethren, due to the recent disputes on the matter. Responding to the
difficulties presented by the Japanese bishops, he affirms that the fear that the incredulous may perform scientific inquisitions on the matter cannot
prevail over the Church’s duty integrally to propose the faith. If the Council were to keep silent on the matter, the separated brethren could think that
the Church had renounced its positions in this point. Moreover, Catholics would have doubts about this doctrine, and this could cause scandal to the
faithful and danger for the faith.202

Documents distributed outside the Conciliar Aula

As well as the official schemas, many documents were distributed by hand to the bishops at the entrance to the aula. The Secret Archive contains a batch of
these publications203 bound in book form. On the Marian theme we have found
the following:

1) A leaflet written by Fr. Schillebeeckx OP. He was the theologian of the Dutch bishops. It is dated 30 novembris 1962. In it, objections are
made to the Marian schema. As well as advocating for the inclusion in the schema De Ecclesia he says, referring to the virginity in the birth, that this
affirmation has quite a vague content in the Tradition and is not constant. He indicates that in recent years there has been much disagreement on the
matter among theologians. Nobody denies Mary’s integrity, but this refers to the “Christian integrity” after original sin, which has been redeemed, and is
therefore distinct from the integrity before the fall. Since it is not easy to know what the content of this integrity is, it is better that the Council
not treat it.204

2) The Mariology consultants of the Spanish bishops elaborated, on 26 October 1963, a 16-page document responding to all the objections presented by the
German-speaking bishops. It is signed by Fr. García Garcés CFM, Fr. Bernardo Monsegú CP and Fr. Llamera OP. In response to the difficulties for ecumenism
presented by the German-speakers, the Spaniards say that charity does not consist of deviating from the truth but in proposing it in the best way possible.
They also recall the warnings that were put to Popes Pius IX and Pius XII that the dogmas of the Immaculate and the Assumption would harm ecumenism, but
even so the proclamations were made.205 The objections presented to the
matter of Mary’s virginity in the birth also received their response. To the proposal not to condemn the “pious authors” mentioned in the official text,
and to mention only generically the virginity in the birth, without making mention of the corporal integrity or the miraculous birth, the Spanish
Mariologists respond that while not doubting the good intentions of those who propose this manner of proceeding, they fail to see its efficacy or
fruitfulness. They affirm that the doctrine of the virginity in the birth is present since the fourth century in the faith of the universal Church and that
the Word wished to honor also the body of his Mother, being born of her in a virginal way, by a miraculous birth, safeguarding her integrity. 206 They affirm that recently some authors have denied this privilege and
have marred its true meaning contrary to the common and traditional doctrine. And now some ask that the Council not explicitly propose this Marian
privilege, and that the traditional formula be reaffirmed only generically. They consider that it is not sufficient to propose a formula the meaning of
which has been denied by those authors, and that it would be convenient to clarify the true sense of the virginity so that it may shine with new light. 207

3) Another document, anonymous, was distributed outside the aula. In it three reasons are presented to vote “no” to the matter of the inclusion in the De Ecclesia.208

4) Five Eastern bishops signed a document that was also distributed at the entrance to the aula favoring an independent Marian schema. It argues that the
inclusion of the Marian schema would be an obstacle in dialogue with the Orientals. It is dated 25 October 1963. 209

5) Lastly, there is the integral text of the objections presented by the German-speaking bishops, which we have already studied and was also distributed
outside the aula in a non-official way.

Among the extra-conciliar activities, Fr. Besutti mentions the many conferences given by some bishops and by the periti. These include five
conferences by K. Rahner and one by R. Laurentin to the French episcopate.210
Rahner himself speaks in his letters of a conference to South-American bishops on 10 October, and another to the Brazilian bishops on 28 October. 211 In a letter to Vorgrimler, Rahner manifests his anticipation of the
voting of 29 October on the inclusion of the Mariological schema. He admits that he will be compromised if König’s thesis does not prevail, since it
proceeds from him.212

On the morning of 29 October, during the 57th General Congregation, the voting on the inclusion of the Marian text took place. At 10.52 the
Secretary Mons. Felici asked the Fathers, placeat ut Schema de B.M.V. ita aptetur ut fiat cap. VI De Ecclesia? Those who responded
negatively opted for an independent Marian schema. The Moderator of that day’s Congregation, Cardinal Agagnianian, clarified that the response in favor of
or against the inclusion did not affect the honor of the Virgin or the doctrine proposed in the schema. Of the 2,193 voters, 1114 gave their placet to the inclusion and 1074 non placet. The majority obtained was very narrow and only surpassed by 17 votes the 1097 required for
an absolute majority.

On the afternoon of 29 October, Fr. Alfonso Montá, General Prior of the Servants of Mary, wrote to Cardinal Ottaviani questioning the validity of the vote
on the Marian schema that had taken place in the morning session. As reasons he presents the lack of a more prolonged discussion on the matter before the
voting, the need of two thirds of the votes to obtain the majority, the tendentious manner in favor of König’s position in which the question was put to
the Fathers. He believes that if included in the schema De Ecclesia it should be chapter II, not VI. He manifests his fear that the Council will
yield to a minimalist tendency regarding Mariology in the Council, and thinks that the Christian people may react to this determination with a certain
resistance. Finally, he suggests that the Holy Father intervene in the matter. 213

Rahner writes to Vorgrimler on 30 October 1963 manifesting his satisfaction with the result of the previous day’s voting. He manifests his fear of the
possible victory of “the others” in the voting of 29 October, and describes his propagandist labors. 214 Through the testimony of his letters may be perceived the immense work
that was done in the distribution of copies of the schemas prepared by Rahner. 215

The atmosphere turned tense in the Doctrinal Committee that saw the schema on which it had worked long and hard rejected. On the afternoon of 5 November
1963, it met in the Vatican to discuss how to interpret the decision of the Council to include the Marian schema in that of De Ecclesia. A
proposal by Mons. Charue, bishop of Namur, supported by Cardinal König, was accepted: to establish a Subcommittee specifically to redact the Marian
chapter, made up of bishops who did not belong to the Doctrinal Committee, like the bishop of Lourdes. Thus was formed the Subcommittee formed by Cardinals
König and Santos, and bishops Doumith and Theas.216 With this decision, the
matter was left in the hands of Cardinal König, who was the President of the Subcommittee. In the plenary session of the Doctrinal Committee of 11
November, Ottaviani repeated that the official schema elaborated by the Committee itself should be used as basis. On 12 November, Mons. Theas communicated
to Fr. Balić that the Subcommittee had elected him to redact a new text. Since Balić refused, Mons. Gerard Philips, professor of Louvain, redacted the
text. That same day, the 12th, Cardinal König sent to Balić the text redacted by Philips asking his opinion. 217

On the morning of 14 November Cardinals König and Santos and some bishops met in the sacristy of St. Peter’s basilica to discuss the Marian schema. In his
diary Fr. Tromp relates that Cardinal Santos did not agree with König in several points. Santos wishes the schema to be the final chapter of De Ecclesia,
but König says that the Pope wishes it to be the epilogue; Santos wishes to take as basis the official schema of Balić, but König prefers as base text the
new document elaborated by Philips; Santos wishes that the bishops who have presented a schema be consulted, but König prefers to consult the Episcopal
Conferences.218 On 18 November a decisive meeting of the Subcommittee took
place in the sacristy of St. Peter’s. The four members of the Subcommittee were present with other bishops and the two periti, Balić and Philips.
Cardinal König asks the two periti to present, each one in ten minutes, how the discord that had arisen in the Council on 29 October could be
resolved.219 Balić indicated that to reach agreement it was necessary that
each side yield somewhat in its point of view, and handed to those present a possible schema composed by him, taking as basis the official schema and the animadversions presented by the German-speaking and Scandanavian Fathers. Toniolo comments that perhaps Balić thought that if the obstacle of the
German and Scandanavian bishops could be overcome, all would be resolved in the Council. 220 We think, rather, that Balić realized that here was the origin of all the
oppositions, since the schemas prepared by Rahner for the German-speaking and Scandanavian Episcopal Conferences had conditioned all the others (Chilean,
French, etc.). From this perspective, to overcome the obstacle of the Germans was to solve the problem. But it does seem licit to ask, why give such
special attention to objections presented by some eighty bishops? In evaluating this matter some weight may be attributed to the fact that the president of
the Subcommittee now in charge of the redaction of the Marian text, was the Cardinal of Vienna, F. König, one of the heads of the German-speaking
episcopate. In his written account of the composition of chapter VIII, Balić states that he decided to compose a new text even before being nominated as
redactor, because if the bishops of Germany, Scandanavia and Holland (those who most opposed the text), who lived side by side with non-Catholics, did not
demand a new schema but only some corrections, then the redaction of a new document could also satisfy those who only had a few objections. 221

As for Philips, he underlined the difficult of reaching agreement between the two sides. In the end it was decided that the two periti jointly
elaborate a schema to present to the Subcommittee before the end of February which could be discussed in the plenary session of the Doctrinal Committee in
the month of March.222

Cardinal Ottaviani, fearing that matters might unfold at a margin from the Doctrinal Committee, asked that all of the schemas be submitted thereto. In this
same meeting, Tromp requested the schema prepared by Philips and the Chilean schema. 223 Laurentin speaks of other schemas in circulation: the “English” one,
prepared by Butler, the Chilean, and the one he himself prepared, with biblical inflections, elaborated by the Secretariat of unity. 224 We know also that the Spanish bishops submitted a schema through Cardinal
Quiroga Palacios,225 although it was probably submitted—like those mentioned
by Laurentin—before the voting of 29 October. The Spanish schema clearly and strongly affirms Mary’s corporal virginity in the birth.

On 19 November, Cardinal Ottaviani writes to Pope Paul VI to communicate that he has mildly pressed Cardinals König and Santos, in accordance with the Holy
Father’s wishes, to present the Marian chapter before the end of the conciliar session. They have responded that they will do so as soon as possible, but
some doubt they will be able to achieve this, because König has decided to hear the opinion of the heads of the Episcopal Conferences on the schema De Beata, without knowing how many they are or what criterion they have followed in the election, thus introducing the intervention of the
Episcopal Conferences in matters of the Church’s interest.226

First schemas elaborated by Balić and Philips

Toniolo points out the coincidence in the title of the new schemas prepared by both authors: De loco et munere B. Virginis Deiparae in mysterio Christi et Ecclesiae, and sustains that Philips probably influenced Balić in this point, given
that Balić had the schema prepared by Philips, which was sent to him by Cardinal König. 227

a) The schema presented by Balić

On 18 November Fr. Balić delivered to Cardinal König and those present at the meeting a text of 15 sheets. It was composed of three parts, 1. Praenotandae, 2. the text of the official schema and in another column the same text corrected and amplified according to the corrections
presented by the German-speaking bishops and the Scandanavian Episcopal Conference, 3. Animadversiones quaedam. The text is dated 7 September
1963; therefore, it was written before the voting of 29 October.

Insofar as refers to our study of the virginity in the birth, the Franciscan maintains the first paragraph of no. 4 of the schema that refers to the Marian
privileges. There it is affirmed that Mary“mirabilis in sua vita, cum expers omnis culpae personalis, insimul mater semperque mente et corpore virgo exstiterit. 228

But all of the next paragraph, which explicates the Marian privileges more fully, disappears in the new schema. The incision quique voluit corporalem integritatem Matris in ipsomet partu incorruptam atque illibatam manere, has been lost in the new redaction. It is the
only text prepared by Balić that does not contain an explicit reference to the virginity in the birth.

In the Animadversiones Balić states that, although ecumenical and pastoral sensitivities have been borne in mind, the doctrine cannot be presented
solely on the basis of Scripture, but that the thinking of the Church Fathers must also be presented, and the pontifical Magisterium. He makes a point
that, although obvious, seems to have been overlooked: if the observations of the German-speaking Fathers are taken into consideration, the observations
which have been presented in the contrary sense should equally be considered. In order the better to adapt the Marian schema as final chapter of the
Constitution on the Church, a paragraph should be introduced proposing Mary as type of the Church. In it, Balić underlines the ancient Tradition that
presents Mary as type and figure of the Church, insofar as she is virgin and mother. 229

b) The schema presented by Philips

On 12 November, Cardinal König sent to Balić the schema prepared by Philips. The Louvain professor had always been favorable to the insertion of the Marian
theme in the Constitution on the Church of which he himself was redactor. He was, therefore, the person best placed to carry out the conjunction of both
texts. In an article that he wrote in 1962230 he scans the Mariological
production of the years 1959-61. In the final pages he provides a synthesis of the Mariological principles situated in the history of Salvation. Philips
will use this synthesis as basis of the text of his first Marian schema.

The Louvainian theologian promotes the insertion of the Marian text as a way of presenting Mary’s place in the work of salvation and to avoid isolating
Mariology from theology. For the inclusion he proposes two solutions: to adapt the official text or to create a new one. In the first case, a prologue
would be necessary to link the Church to Mary, with a biblical exposition uniting the elements dispersed in the official schema and shortening the text
referring to the privileges. We should underline that Balić’s text presents the biblical doctrine in a dispersed way in the text and devotes, on the other
hand, an ample paragraph to the summary of the Marian privileges. Philips thinks it better to present all of the biblical citations, as a history of
salvation, and to present the Marian privileges briefly and sporadically throughout the text.

That second option, that of redacting a new text, would permit the consideration of the current needs of humanity, dynamically presenting the history of
salvation, Mary’s cooperation and the work of salvation and evangelical values in Mary’s life. 231

A copy of the first text redacted by Philips is conserved in Moeller’s archive. Handwritten, it indicates that Cardinal König asked Philips on the 8 th to redact the text, and he did so on 9-10 November.232 The
sources that inspired Philips are the official schema and his own writing of 1962. Regarding our subject, Philips reiterated Balić’s formulation,
introducing a paragraph from his text of 1962 which affirms the virginity in the birth: “

Nocte nativitatis, Deipara filium suum primogenitum, qui virginitatem matris illibatam conservavit et consacravit, gaudens amplectitur, eumque mox
reclinatum in praesepio, hominibus bonae voluntatis, pastoribus vigilantibus et sapientibus ex oriente magis, verum lumen quaerentibus, laetabunda
ostendit

.”233

The source of the paragraph is the French text of the 1962 article, where he affirms that the new-born child has consecrated Mary’s inviolate virginity. 234 Some may consider that the text could be interpreted in a way that does
not entail affirmation of the corporal integrity in the birth, but Philips leaves no doubt in the main body of his article. He manifests that the
reiterated affirmations of the Tradition concerning the intact virginity, inviolate integrity, incorruptibility, singular mystery or admirable sign, cannot be interpreted in a simply spiritual sense. He affirms that this is the weak point of Galot’s reasoning in his article of
1960 concerning the virginitas in partu. Even though the Holy Fathers did not enter physiological details in their writings, this does not mean
that they do not assign importance to the absence of any corporal alteration, but that they seek to insist on the salvific significance of a supernatural
event. In spite of the difficulties, the Tradition has comprehended the affirmation of the virginity in its most literal sense because of the value ofsign, which has always been attributed to the corporal integrity of Mary in the economy of salvation. 235

The text of chapter VIII definitively promulgated in 1964 contains many of the expressions that already appear here, and we may have a first approximation
of its interpretation, which will be underlined by the clarifying notes that accompany it.

The first schema redacted by Philips also maintains a middle way, attempting to unite his biblical excursus with the contents of the official
schema. In it, following the thread of the history of salvation that relates to Mary in the Old and New Testaments, he includes the Marian prerogatives in
a Christological and ecclesiological key.

c) Trying to reach agreement

In their attempts to find a solution, Mons. Philips, as first redactor, and Fr. Balić, as co-redactor, held meetings on 24 and 25 November 1963.
Previously, Fr. Balić had composed two new schemas seeking a middle way. On 21 November he writes to Philips to make a proposal. In the first schema, he
makes a synthesis between the official text corrected according to the observations of the German-speaking bishops, and the text redacted by Philips. In
the second, following an idea proposed by Cardinal Santos, he elaborates a text taking parts of the different schemas proposed: the official text corrected
according to the indications of the German-speaking bishops, the schema prepared by Philips, the one prepared by the Spaniards, the Chilean schema and the
one prepared by Butler. It is interesting to note the affirmations which Balić introduces to this schema elaborated as synthesis of all the proposals. In
the section referring to Mary and the Child Jesus, he takes the words of the schema presented by Philips. He affirms that in the birth, the Firstborn has
conserved without stain and consecrated the virginity of the Mother.236 In
the section referring to Mary, as type of the Church Virgin and Mother, Balić now introduces affirmations about Mary’s perpetual virginity taken from the
Spanish schema. He indicates that Mary, virgin most integral before, during and after the birth, precedes the Virgin Church. 237 It may be observed that this is a summary of the text on the virginity
contained in the schema presented by Cardinal Quiroga Palacios on behalf of the Spanish bishops. 238

Philips did not wish to accept the schemas proposed by Balić. In his opinion, Balić tended to mix theology with the doctrine of faith. 239 So the meeting of the two Mariologists did not come to much. The meeting
of several periti in Santa Marta on 25 November, promoted and presided over by Philips, 240 did not fare much better. Balić wrote that, “unfortunately, the opinions
were so opposed that none of the fruits hoped for was achieved.”241

Finally, on 29 November, Fr. Balić wrote to Philips saying that he agreed to take the text elaborated by Philips as basis for the new chapter. He points
out that both sides must concede some ground in order to reach agreement, and he has already done so by accepting the text of Philips as basis. 242

Redactions of chapter VIII

We will now study the different redactions of chapter VIII of the Constitution Lumen gentium, focusing in our study on Mary’s virginal integrity
in the birth.

First Redaction

We will not delay in this, since we have already studied it above. To facilitate the reading we recall that it was composed by Mons. Gerard Philips on 9-10
November at the request of Cardinal König.

The text took as basis a biblical excursus elaborated by Philips in an article written in 1962. In the article a clear profession of faith is made in
Mary’s corporal integrity in the birth. In the schema Mary’s virginity in the birth is affirmed with the words: “

Nocte nativitatis, Deipara filium suum primogenitum, qui virginitatem matris illibatam conservavit et consacravit, gaudens amplectitur, eumque mox
reclinatum in praesepio, hominibus bonae voluntatis, pastoribus vigilantibus et sapientibus ex oriente magis, verum lumen quaerentibus, laetabunda
ostendit

.”243

Second Redaction

The second redaction was elaborated by Fr. Balić. It is dated 27 November 1963. In it he substantially accepts Philips’ text, but with notable additions
and omissions in the aspects where Balić thought that more robust affirmations were necessary or, on the contrary, where he wished to soften affirmations
by Philips.244 The title proposed by Philips is maintained: Caput VI seu Epilogus. De loco et munere B. Virginis Deiparae in mysterio Christi et Ecclesiae.

This second schema completes the first redaction by Philips, although he maintains his own positions. In an explanatory Praenotandae, Balić
clarifies that although half of the Fathers accepted the official schema on 29 October without demur, and the other half requested that it be adapted ( aptetur) to be incorporated in De Ecclesia, he has no problems with redacting a new Marian text, so long as the doctrine, not only
biblical but also of the Tradition and the Magisterium, is maintained.245 He
takes elements from Butler’s schema, especially quotations from the Church Fathers.

Balić remains faithful to his idea of manifesting unequivocally the virginity in the birth. In the paragraph referring to Mary and the Child Jesus,
speaking of the night of the Nativity, he adds to Philips’ text “qui virginitatem Matris illibatam conservavit et consecravit” some terms to
manifest more clearly the corporal integrity in the birth: “ qui integritatem virginalem Matris in ipsomet partu illibatam et incorruptam conservavit et consecravit”. As we will see, up to the last moment,
Balić will fight to keep the words in ipso partu or in ipsomet partu in the schema.

In the new section that refers to Mary as type of the Church, there is no longer a reference to Mary’s perpetual virginity as clear as the one that had
been taken from the Spanish schema in one of his final proposals. However, a text from St. Augustine appears which affirms that the Church cannot imitate
Mary as virgin in the corporal sense but only in the mind: “ Ecclesia ergo imitans Domini sui matrem –scribit Augustinus- quoniam corpore non potuit, mente tamen et mater est et virgo.”

Third Redaction

Fr. Balić expected a response from Philips on the recently composed Marian text as soon as the second conciliar session ended on 8 December 1963. Seeing
that the days were passing and no reply was forthcoming, he wrote to Philips on 20 December, asking that he send his observations on the sketch prepared
for chapter VI of the schema on the Church.246 Philips responds on 5 January
1964, saying that he must make some consultations to ensure greater acceptance of the text. The text and Philips’ observations are dated 9 January. Balić
receives it on the 13th and on the 14th writes again reminding that, as was decided in the vote of 29 October, it was not a matter of
modifying the doctrine but only of deciding where to situate the Marian theme. 247

The third redaction is titled Caput VI. De loco et munere B.V. Deiparae in mysterio Christi et Ecclesiae. Written below: Textus correctus. 9 ian. 1964. In the copy conserved in the VSA, there are eight pages with the text, one of notes and five with the
title, Iustificatio emendationes quae in texto a P. Balić proposito introductae sunt. 248

Philips adopts the structure presented by Balić in six articles and accepts his argument, but with numerous emendationes. Let us see what relates
to our study in the text.

The text referring to the virginal birth of the Lord is now expressed with the following words:

In nativitate vero, cum Deipara Filium suum primogenitum, qui virginalem integritatem eius non minuit sed sacravit, hominibus bonae voluntatis
laetabunda ostendit

. This redaction is almost the same as what appears in the text promulgated in November 1964. There is no footnote to clarify the meaning of the text. The
liturgical text introduced by Philips is taken from the prayer over the gifts in the Mass of Mary’s Nativity, celebrated the 8th of September. 249

In the Iustificatio emendations presented by Philips, he states that he prefers not to maintain the words in ipsomet partu. He prefers
that no explicit reference be made against the theory of Mitterer and some others. He sustains that the position of these authors is excluded by the tenor
of the phrase.250 This statement seems very important to us. Both redactors
desire to exclude the sense in which Mitterer and some others have interpreted the virginity in the birth. The disagreement has to do with the manner of
making this exclusion. Balić preferred an explicit refutation leaving no room for doubt. Philips thought, and his was the position that won out, that it
was enough to affirm the dogma, for the error of Mitterer and others to be made evident.

In treating Mary as type of the Church, insofar as she is virgin and mother, he considers it better to employ the words of St. Ambrose and St. Augustine, 251 both great defenders of the virginity in the birth. In several texts of
these authors, establishing the parallel between the Virgin Mary and the Virgin Church, the physical reality of the Marian virginity appears. The words of
St. Augustine which already appeared in the previous redaction are maintained in the text.

Fourth Redaction

Once he received the text from Philips, Balić set to work. He sent it to some Mariologists for their evaluation and judgment. He asked them to send their
responses before the end of January, since he had to meet with Philips by then. He consulted, among others, García Garcés and Llamera. We have records of
their replies.252

Llamera made no comment about the virginity in the birth, García Garcés did. He sustains that in order to affirm Mary’s perfect virginal integrity the
words in ipso partu, or partu miraculoso cannot be omitted. He justifies his position with a clear reason: the
presentation given in the text of the virginity in the birth was well known to the modern authors who deny it; which proves that it is an insufficient
formula.253

Fr. Balić also prepared a paper giving reasons for the changes introduced to the schema sent by Philips. Its title isIustificatio emendationum quae in nova forma textus a cl. Dno. Philips propositi introducendae videntur. It contains firstly the Praenotandae (pp. 1-3), then the corrections to Philips’ text (pp. 3-15), and finally, the observations on the notes (pp. 15-16). It is dated 28
January 1964. Balić thought that this text could obtain a majority in the next session of the Doctrinal Committee.

On the precise point of the virginal birth, Balić re-introduces the words in ipso partu:

In nativitate vero, cum Deipara Filium suum primogenitum, qui virginalem eius integritatem in ipso partu non minuit sed sacravit (12), pastoribus et
Magis laetabunda ostendit

.254

In the Iustificatio emendationum, Balić explains that the words in ipso partu must be retained. The truth of the virginal and integral
birth belongs to the faith and is thus most correctly expressed. The Council cannot ignore the matter. If it were to do so, it should not surprise us if
some others fall into the same error.255

It should be noted that Balić introduces in the text about the virginity in the birth a footnote containing references from the Magisterium and the
Tradition which explain its meaning. In note 12, the references appear which will later be present in the text promulgated by the Council and which we
consider supremely important for its correct interpretation, in accordance with Tradition, as the Doctrinal Committee itself will explain. The references
are canon 3 of the Lateran Council of 649, the Tomus ad Flavianum of St. Leo the Great, the Chalcedonian Council and St. Ambrose’s phrase inDe institutione virginis et Sanctae Mariae virginitate perpetua, where he comments on the passage of the prophet Ezequiel about the porta clausa of the temple. We will comment on these notes more amply later. For now, mention of them is sufficient.

Fifth Redaction

On 2 February 1964, Philips sent three pages of corrections to Balić. He accepts the title Balić proposed, De Beata Maria Virgine in mysterio Christi et Ecclesiae.

Even though the two redactors agreed, as we have seen, that interpretations of the virginal birth which did not maintain Mary’s corporal integrity were
erroneous and should be rejected, they were not agreed on how to do it. Balić thought that an explicit reference was needed, introducing the words in ipso partu, but Philips sustained that it was sufficient to affirm the virginity in the birth with words taken from Tradition and the Liturgy,
without adding the words in ipso partu, to avoid any reference to the polemic raised by the works of Mitterer and Galot.

The text was maintained as in the previous redaction. But, in order to avoid prolonging the dispute between them, Philips suggested that the Doctrinal
Committee decide on the convenience of including, or not, the words in ipso partu: 256

In nativitate vero, cum Deipara Filium suum primogenitum, qui virginalem eius integritatem (in ipso partu) non minuit sed sacravit, pastoribus et Magis
laetabunda ostendit

.

Sixth Redaction

This was composed by the Doctrinal Committee in the plenary sessions of March and June 1964. On 25 February, Fr. Balić delivered to the Secretary the
third, fourth and fifth redactions; the latter prepared in agreement by the two periti of the Subcommittee set up for the Marian schema. He also
submitted the judgments of some periti (surely Llamera and García Garcés) on the corrections introduced by Philips. 257

On 20 February 1964, the text of the fifth redaction was sent to Cardinal König as head of the Subcommittee. The plenary meeting of the Doctrinal Committee
was to take place from March 2 to 14. In the final session, on the evening of March 14, the Committee would examine the Marian chapter. Cardinal Santos
acted as moderator, since König was absent. Santos presented criticisms of the new schema, but Ottaviani, as president, proposed that it be accepted as
basis of the conciliar discussions. Mons. Philips presents the articles of the new schema one by one. Each point is followed by an open, though brief,
discussion.258

The plenary meeting of the Doctrinal Committee, held on the evening of 14 March 1964, was decisive for our argument. In it, the matter of maintaining the
words in ipso partu in the text, or not, was debated. The VSA conserve the recording of that day’s meeting. 259 Although it has the deficiencies typical of a recorded conversation
(persons speaking at a distance from the microphone, short commentaries in a low voice not totally understandable), the CDs permit a close following of the
debate of this point, which lasted a full twenty minutes.260

Having read the relevant text, Maria et Iesus infans, Mons. Philips explained to those present that the Committee should decide whether or not to
maintain the words in ipso partu, in the incision qui virginalem eius integritatem (in ipso partu) non minuit sed sacravit. There was a
footnote requesting the Committee’s decision on the matter. In his opinion, if, in addressing the birth of the Son of God (in Nativitate), the virginalem integritatem non minuit sed sacravit is already affirmed, to add in ipso partu would be an unnecessary repetition. Moreover,
these words had been introduced due to the recent controversy concerning the strict meaning of Mary’s virginity. 261

Cardinal Ottaviani agreed that the spreading of the error about the virginity should be prevented. Butler pointed out that if the phrase commences with the
words in Nativitate vero, the essential is affirmed and the addition of in ipso partu is unnecessary. This would be a repetition
and could stir controversies which the Council should avoid.262

Philips intervenes again to point out that it would also entail interpolating some words in a liturgical text, provoking confusion since they don’t belong
to the original.263 Cardinal Browne objected that the words were not totally
traditional. Philips answered that the words affirm that Mary conserved her integrity in the birth itself. 264 He continued that to be faithful to the Tradition the text would have to
say virgo ante partum, in partu et post partum. In his judgment, the words in ipso partu have a polemical character. For Philips, the
redactor of the text, the affirmation in Nativitate integritatem matrem sacravit affirm in a clear, certain and undoubtable way the
conservation of the virginity in the birth.265 Philips adds, in conclusion,
that the phrase must be understood not as the heretics did, but as the Catholic Doctors wrote of the matter. 266 As to how the Tradition and Catholic Doctors wrote, this we may see in
the footnote with which Philips accompanies the text and which we will briefly study.

Semmelroth intervened to ask that the words in ipso partu be withdrawn. In his view, in the controversy mentioned, no Catholic denies the
virginity in the birth; the difficulty lies in the internal explanation of the dogma. Therefore, he considers sufficient what is implicitly stated in the
expression virginalem eius integritatem non minuit sed sacravit.267
Semmelroth’s approach is the same as Rahner’s.268 At any rate, it does not
seem that the internal explanation of the dogma is opinable, if it must be taken, as Philips indicates, in the sense in which the Catholic Doctors wrote of
it; that is, understanding the integrity in a physical sense, if also including the spiritual.

Semmelroth was opposed by Fr. Parente, whose intervention cannot clearly be followed. His opposition to Semmelroth’s opinion may be perceived, indicating
that the Council cannot remain silent on the interpretations that lesion the virginity in the birth. 269 Cardinal Browne supports Parente saying that in partu must not
be withdrawn. He recalls the doctrine of St. Thomas that although physical integrity is not an exigency of virginity, it is true that the integrity of the septum pudoris is its eminent and natural adornment. Ottaviani adds that the Orientals speak of Aeiparthenos, ever virgin, before, during
and after the birth. Philips responds that the problem is the addition of the words to the liturgical text, and says another redaction would have to be
made.270

Mons. Charue intervenes to ask that in ipso partu be suppressed, reasoning that the words have been added to a liturgical expression. Butler
points out that there is agreement on the content and the difficulty only exists in the form of expressing it. The truth is contained in the expression in Nativitate vero virginalem eius integritatem non minuit.

Balić speaks to oppose the statements of Semmelroth. The Franciscan points out that although they affirm that nobody denies the dogma, since the fourth
century the traditional interpretation has been that the virginity in the birth consists of the corporal integrity, without rupture, without pain,
miraculously. And now it is denied.271 He mentions a study by the Spanish
Mariological Society on the matter which affirms that the birth consecrated Mary’s corporal integrity. What the integrity consists of, we cannot say, and
God has not wished to reveal it. He laments that Rahner is not present and says it is ridiculous to think that the lesion of integrity in the birth is
offensive to women. It is easy to distinguish by signs between a woman who has given birth and another who has not. Mary kept her integrity. It must be
affirmed with all the Tradition that she gave birth miraculously, by the grace of God. If we do not wish to affirm this, it must be said that in the birth
itself she conserved corporal integrity.272 Finally, he quotes Cardinal Bea,
to say that what belongs to the faith must be clearly affirmed.

Philips intervened again to advise that, in any event, the expression speaks explicitly of the virginity in the birth, even without those words.273 He states that the incisionqui virginalem eius integritatem non minuit sed sacravit was introduced to affirm that perfect virginity. 274 According to the Louvain professor, the only thing under discussion is
whether it is useful and opportune to enter a tone of controversy or better to affirm the virginity with the liturgical text, avoiding polemics. It should
be borne in mind that in this way, we state the matter clearly, and avoid all polemics. 275

Finally, when Cardinal Silva Henríquez advises that it is already six o’clock in the evening, the voting takes place. Only eight of the twenty-four
Committee members asked that the words in ipso partu be maintained. 276

On 14 April 1964 Fr. Tromp sends to the coordination Committee the printed text of De Ecclesia, including the chapter on the Virgin. The Doctrinal
Committee held a plenary meeting from 1-8 June 1964.277 This meeting would be
decisive for the sixth redaction of the text which will constitute the basis of the discussion of the Council Fathers. Regarding our subject, once the
words in ipso partu were suppressed, the redaction underwent no further modifications, in its seventh or eighth versions. The definitive
redaction, as it appears in the text promulgated on 21 November 1964, is:

In Nativitate vero, cum Deipara Filium suum Primogenitum, qui virginalem eius integritatem non minuit sed sacravit, pastoribus et Magis laetabunda
ostendit

. The result of the voting that took place that day was 2151 placet, 5 non placet.

The text of the Subcommittee was corrected by the Doctrinal Committee, which elaborated the Textus emendatus. Two complementary documents to the
text were also elaborated: the Relatio generalis, explaining the document’s redactional itinerary,278 and the Relationes de singulis numeris, 279 showing the theological and pastoral structure, and the security of the
sources used in the elaboration of each number.

In the relatio al num. 53 it says:

Ex documentis biblicis illustratur progressus in revelatione de Maria; sed exprese notatur quod libri inspirati in Ecclesia Catholica, sicut oportet,
sub lumine plenae revelationis leguntur et


secundum mentem Traditionis intelleguntur
.280The value of the Tradition is thus underlined
when it comes to understanding the progress in revelation about the Virgin Mary.

For our purposes, the reference in this text to the virginal birth is critical:Deinde in nativitate Iesu, quando pastores et magi Oriente Puerum “cum matre eius” inveniunt. Partum autem Iesu fuisse virginalem verbis liturgicis et traditionalibus affirmatur. Quod Commissioni Doctrinali sufficiens et satis clarum videtur.281

It is clear that the conciliar text wishes to maintain the way that Tradition has considered the virginal birth. It is not, then, a matter of new language,
or a new vision of the question, but rather of reaffirming what the Church had maintained for centuries concerning this aspect of the Marian dogma. The
Doctrinal Committee considered these liturgical words sufficient to express the truth of faith of the virginitas in partu.

The testimonies cited in the footnote accompanying the text on the virginal birth of Jesus, corroborate the traditional interpretation. 282 When Philips explained to the Doctrinal Committee that the text should be
understood not as the heretics did but as it was interpreted by the Catholic Doctors, 283 he was referring to this traditional sense.

What are the testimonies presented by the Council text in the explanatory note?

We will now consider them briefly. One is from c. 3 of the Lateran Council of 649, under Martin I, which threatens to anathematize whoever does not confess
that Mary gave birth without corruption, remaining virgin after the birth (incorruptibiliter eam genuisse indissolubili permanente et post partum eiusdem virginitate). 284

The second testimony is from Pope Leo the Great’s Tomus ad Flavianum (449), which affirms that Jesus “was conceived of the Holy Spirit in the womb
of the Virgin Mary, who gave birth (remaining) intact in her virginity, just as she conceived with virginity intact.” 285

The third reference in the footnote is from the Council of Chalcedon (451). In a letter sent by the Council Fathers to the emperor Marcian, explaining the
mystery of the Incarnation, they state that “the virgin is called Mother of God by virtue of he who deigned to consecrate her virginity also after the
birth and to seal the integrity of the uterus, as was fitting for God; and at the same time she is in all truth called mother, by virtue of the flesh
which, of herself, she proportioned to the Lord.”286

The last citation in the note is a text of St. Ambrose taken from his work De institutione virginis. In it he applies the image of the porta clausa taken from Ez 44:2 to the virginal birth, and clearly affirms Mary’s integrity:

“Who is this door but Mary? Closed because virgin. The door, then, is Mary, through which Christ entered this world, when he was delivered in virginal
birth, and did not breach the genital cloisters of virginity. The seal of modesty remained incorrupt, and the signs of virginity withstood inviolate, as he
was born of a virgin, he whose sublimity the world was unable to bear.”287

The testimonies given leave no room for doubt that the will of the conciliar text, in continuity with the whole previous Tradition, is to maintain Mary’s
virginal integrity in the birth of Christ, including the corporal aspect. A merely spiritual interpretation of the virginity is not an option, or
confinement of the dogma to the virginal conception.

Although it was deemed opportune to withdraw from the redaction the words in ipso partu, the text affirms the virginity as always maintained by
the Church, as Philips explained to the members of the Doctrinal Committee, clare, certe et indubie. 288

This interpretation is confirmed by a Commentary on the text of LG 57 written by G. Philips after the Council. Discussing the moment of Christ’s
birth, he affirms that the Council wished to highlight “a fact of uncontestable importance.” He indicates that the virginitas in partu had been
questioned in recent times and that many bishops requested an unambiguous declaration to safeguard integrally the aphorism Virgo ante partum, in partu et post partum. According to the redactor of the text, “the Council believed the terminology employed to be sufficient
to achieve this objective without the necessity to enter into biological details.” 289 He emphasizes that the primitive Church invested great interest in the
virginity in the birth because, rather than simply underlining a Marian privilege, it was a matter of “showing a sign of the divine dignity of Jesus even
in the corporeity of his Mother.”290 It may be seen that although the text
did not wish to enter into biological details, nor did it wish to exclude the corporal aspect of the virginity, but rather considers this an essential
aspect of the mystery.

Philips clarifies that the Council’s intention was to rectify the thesis that defended a normal birth with loss of Mary’s corporal integrity as compatible
with virginity in the birth: “The modern-day mentality which so proclaims the corporal should not remain insensible towards the mentality of the primitive
Church which considered man as spiritually animated matter and his body as possessing the value of sign. The physicist A. Mitterer and the theologian P.
Galot concede too exclusive a value to the spiritual virginity. The Council esteemed that the liturgical formula was sufficient to rectify this aberrant
thesis.”291

Conclusion

We believe this detailed study of all the vicissitudes of the text and the circumstances surrounding it has been worthwhile, the better to comprehend its
meaning. Having checked the explanations given by the redactor to the Doctrinal Committee, having seen the Relationis de singulis numeris, the
testimonies cited in the footnote and Philips’ own explanation of the meaning of the text in his Commentary on the conciliar Constitution, it seems we may
determine how it should be interpreted.

In our judgment, we conclude that the Vatican Council II sought in the text, with elegant language taken from the Liturgy and avoiding biological details,
to confirm the traditional sentence on Mary’s virginity in the birth which the faith of the Church had maintained uninterruptedly since the fourth century.
This traditional position demands the corporal integrity of Mary as content of the dogma of the virginitas in partu and is incompatible with the
new theories sustained by Mitterer and Galot, which seek to maintain a normal birth that would imply the loss of the corporal integrity at the same time as
affirming the virginity of Mary in the birth of Christ.

1
Cfr. St. IGNATIUS OF ANTIOCH, Letter to the Ephesians, 19,1; St. IRENEUS OF LYON, Epideixis 54 where the autor applies the text of Is
66, 7 to the painless birth of Christ; some apocryphal writings such as the Ascension of Isaiah 11, the Odes of Solomon 19, 6-11 and
the Protogospel of James 19, 2 speak also of the virginal birth of Christ. Even though these writings have been accused of docetism and not
highly regarded, recent studies permit us to affirm that, especially in the case of the latter two, they cannot be characterized as docetic (consult in
this respect C. B. HORN, The Virgin and the perfect Virgin: Traces of Early Eastern Christian Mariology in the Odes of Solomon, in Studia Patristica, vol. XL, Papers presented at the Fourteenth International Conference on Patristic Studies held in Oxford 2003, F.
YOUNG- M. EDWARDS- P. PARVIS, Peeters, Leuven-Paris-Dudley, MA, 2006, pp. 411-428 y S. C. MIMOUNI, La conception et la naissance de Jésus d´après le Protévangile de Jacques, en ID., Les traditions anciennes sur la Dormition et l´Assomption de Marie. Études littéraires, historiques et doctrinales, Brill,
Leiden-Boston 2011, pp. 341-364, and also J. H. CHARLESWORTH, Critical reflections on the Odes of Solomon, Sheffield Academic Press, Sheffield
1998). For a more indepth study of this matter of the virginitas in partu see F. LÓPEZ LOZANO, Permaneciendo en la gloria de su Virginidad derramó sobre el mundo la Luz eterna; Un estudio sobre la virginitas in partu en la teología y el magisterio de la segunda mitad del s. XX, Ed. HM, Santander 2012, 640 pgs.

2
TERTULIAN, De carne Christi, 23, 2; CCL 2, 914.

3
Stromata
VI-VIII

4
Tract.
II, 12, 1, 1-2 ; CCSL XXII, p. 185.

5
Natus quidem est, sed etiam genitus erat; ex muliere quidem, sed etiam virgine” ; Or. 29, 19; SC 250, 218; PG 36, 100. The testimony
of Gregory Nacianzen is of special value given that even though he was a faithful disciple of Origen, he corrects in this point his master, who
admitted the co-existence of a normal birth with the reality of Mary’s virginity. Gregory does not base the virginity of Mary in negative criteria
concerning sexuality, but rather attributes its source to the Trinity itself. He boldly affirms that the Trinity is the first virgin (Prw,th parqe,noj
e.sti.n a,gnh. Tria,j); cfr. Carm. I, 2,1, 20; PG 37, 523.

6
Adversus Eunomium
III, 6, 43; PG 45, 625 D-628 A; GNO II, 201. Furthering the line of thought opened by Gregory Nacianzen, the Nisean presents the virginity of Mary as a
participation in the incorruptibility of God.

7
Cfr. St. AMBROSE, Epist. Recognovimus, 5: CSEL 82, p. 304.

8
“Virgo credidit, virgo concepit, virgo peperit, virgo permansit”; Serm. 170, 3; PL 38, 928 ; “Quis comprehendat novitatem novam, inusitatam,
unicam in mundo, incredibilem credibilem factam, et toto mundo incredibiliter creditam; ut virgo conciperet, virgo pareret, virgo pariens permaneret?”; Serm. 190, 2; PL 38, 1008.

9
St. LEO THE GREAT, Tomus ad Flavianum, Dz-H, n. 291.

10
The original title is Dogma und Biologie der heiligen Familie nach dem Weltbild des hl. Thomas von Aquin und dem der Gegenwart, Ed. Herder,
Wien 1952. The same ideas may be found in his article Marias wahre Jungfrau und Mutterschaft in der Geburt, en Theologisch-praktische Quartalschrift, vol. 10 (1960), pp. 188-193.

11
K. RAHNER, Zeitschrift für Katholische Theologie, vol. 75 (1953), pp. 500-502; O. SEMMELROTH, Scholastik, vol. 28 (1953), p. 310.

12
J. GALOT, La virginité de Marie et la naissance de Jésus, en Nouvelle Revue Théologique, vol. 82 (1960), pp. 449-470. In his article,
Galot presents some patristic texts where the expression adaperiens vulvam appears, deducing that this indicates a natural birth with the loss
of integrity. To be faithful to the truth we would have to point out that Galot performs a partial study of the Fathers. For example, in his study of
St. Ireneus he cites the text of Adversus haereses 4, 33, 11 (purus pure puram aperiens vulvam; SC 100, 830), but does not mention
the text of Epideixis 54 where the bishop martyr applies to the virginal birth the text of Is 66, 7 which speaks of a painless birth; he
mentions the text of St. Epiphanus in Haer., III, 2, 78, 19 which speaks of opening the virginal womb, but omits Panarion, 30, 20,
1-4 which affirms the absence of pains; he presents the text of St. Ephrem in Explanatio evangelii concordantis, c. 21, n. 2, but does not
cite the text of the Comentario al Diatessaron, XXI, 21 which clearly affirms that Christ in being born has left intact the Virgin’s womb (in
his article Galot expresses doubt about the existing translation of the Diatessaron, but the critical edition done by SC is from 1966); Galot
quotes some early texts of St. Jerome, prior to the crisis with Jovinian where the Dalmatian describes in detail the birth of Christ ( Adv. Helvidium, 18), but omits to quote other later texts in which Jerome states that we do not know the manner of Christ’s birth and
attributes to the power of God the fact that Mary has remained virgin after the birth ( Da potentia Dei quia de uirgine natus sit et tamen ipsa uirgo fuerit uirgo post partum; Hom. In Iohannem, I, 1-4; CCL 78, 521).

Galot sustains that, before the fourth century, there existed a representation of the virginitas in partu which was compatible with a natural
birth. Only from St. Ambrose onwards, according to Galot, does the Church impose the representation that became traditional. If the matter is
studied in detail, it can be seen that, from the first magisterial declarations, the faith of the Church presents a virginal birth, in which Mary has
conserved, on giving birth to the Son of God, the integritas carnis. The exdpression aperiens vulvam which affirms the reality of the
birth, was completed towards the end of the fourth century with the image of the porta clausa of Ez 44,2 to indicate that the mother has
conserved her virginity. The concept of virginity which Galot seeks to sustain, understood solely as absence of relations with the male, is incomplete
and is not in accordance with the concept presented by the Tradition and Magisterium of the Church.

13
Virginitas in partu. Ein Beitrag zum Problem der Dogmenentwicklung und Überlieferung
. It was published for the first time in J. BETZ-H.FRIES, Kirche und Überlieferung (Geiselmann-Festschrift), Friburg 1960. Spanish translation
K. RAHNER, Virginitas in partu. En torno al problema de la tradición y de la evolución del dogma, in Escritos de Teología, vol. IV,
Ed. Taurus, Madrid 1961, pp. 177-211.

14
K. RAHNER, Op. cit., p. 211.

15
“Although the definitions of the Magisterium, with the exception of the council of Letran in the year 649, convoked by Pope Martin I, do not specify
the meaning of the term «virgin», it is clear that the term is used in its habitual sense: the voluntary abstinence from sexual acts and the
preservation of corporal integrity” (JOHN PAUL II, Catechesis 10-VII-1996, Insegnamenti XIX, 2, p. 78). Referring to the language
used in theology, the Pontiff affirmed that the ecclesial reflection concerning the person of Christ, has occurred in “terms taken from current
language,” and that “their significance in the application to the revealed truth, which had to be expressed, was not bound or conditioned by particular
authors or schools: it was what could be captured in the ordinary language of the learned and unlearned of any time” (Catechesis 13-IV-1988, Insegnamenti XI, 1). When we speak of “virginity”, therefore, we cannot seek a new definition of same, but must think in terms of the habitual
concept, in what the “learned and unlearned” understand when they use the term.

16
Cfr. Marianum, vol. 23 (1961), p. 336.

17
En Marianum, vol. 24 (1962), pp. 1-64. The subject of virginity is treated on pp. 26-35.

18
G. PHILIPS, Art. cit., p. 30.

19
Ib.

20
Ib.
, p. 33.

21
See for example
J.M. ALONSO, Mariología y biología. Reflexiones críticas a un libro interesante, en Ephemerides Mariologicae, vol. 6 (1956), pp.
197-221; R. LAURENTIN, Le mystère de la naissance virginal, en Ephemerides Mariologicae, vol. 10 (1960), pp. 345-373; D. BERTETTO, La natura della verginità di Maria SS. nel parto, en Salesianum, vol. 23 (1961), pp. 7-41.

22
We take as background text for the history of the Marian text in the Council the book by E.M. TONIOLO, La Beata Maria Vergine nel Concilio Vaticano II, Centro di Cultura Mariana « Madre della Chiesa », Roma 2004. (Cited from here on in
abbreviated form as La Beata, followed by the page number). We will take from it the basic structure although we will complete and
expand its general study with the fruit of our own investigations.

23
The Preparatory Theological Committee was made up of 29 members and 29 consultants plus the president Cardinal Ottaviani and the secretary, Fr. Tromp.
Cfr. VATICAN SECRET ARCHIVE (as of here abbreviated to VSA), Vat. Counc. II, Batch 736, Folder 68.

24
The Marian schema of the preparatory phase is known by the name of De Beata and that is how we will refer to it from here on.

25
Acta et Documenta Concilio Oecumenico Vaticano II amparando,
Series I (Antepreparatoria), Volumen III (Proposita et monita SS. Congregationum Curiae Romanae).

26
E. M.TONIOLO, La Beata, p. 23.

27
INTERNATIONAL PONTIFICAL MARIAN ACADEMY, Balić Archive. The documents are contained in one of the green-colored folders which bear no written
title. Unfortunately, the Balić archive is still in the process of being catalogued and the search and consultation of documents is therefore
laborious.

28
“b) De hodierna scientia biologica et dogmate virginitatis Marialis in partu”. Ib.

29
For further information on the Balić documents, cfr. F. LÓPEZ LOZANO, Op. cit., pp. 79-82.

30
“De beatissima Virgine Maria quaedam puncta tantummodo indicantur, et quae si aprobbata fuerint possint evolvi”. INTERNATIONAL PONTIFICAL MARIAN
ACADEMY, Balić Archive.

31
“Docet quod Maria ins(i)mul fuit et vera prorieque (probablemente propieque) dicta mater Jesu, et virgo non tantummodo ante et post verum
etiam in ipsomet partu id quidqu….(palabra incompleta, probablemente quidquid) est quo ab maritatis discerni virgines possunt, illibatum in
partu integrumque retinens”. Ib.

32
In the section we are focusing on, he emits a judgment on the theological statement that sustains that the loss of corporal integrity produced by
birth, still maintaining always the virginal conception, does not contradict in any way the virginity of the Most Holy Virgin Mary in the birth. The Antonianum professor judges that this statement is not compatible with the dogma of the perpetual virginity of Mary as the Church has always
understood it and proposed it to the faith of the faithful. It cannot be sustained that the birth of Jesus has been exactly the same as other natural
births of any human mother, without any miracle, and therefore, with opening, violation of integrity and pain. The citations in quotation marks which
appear in the paragraph, are taken from the treatise De incarnatione of the work Dogmata theologica by the Jesuit Dionisio Petavius
(D. PETAVII, Dogmata theologica, vol. VII, Ludovicus Vives, Paris 1867). The second reason is incomplete in the text found. Cfr. Ib.

33
In the text we possess, two may be read, though the second is incomplete. In the first of these, when speaking of the corporal virginity of Mary in the
birth, he distinguishes between the fact and the mode. He affirms that the fact belongs to the essence of the revealed mystery concerning this truth of
faith, but that it is not licit to enter into precise specifications concerning the manner in which the preservation of the corporal integrity took
place, because God has not wished to reveal it. This being admitted, and admitting likewise the statement that sustains that the integrity of the of
the septum pudoris, considering matters biologically, is not a sure sign of virginity, it must nonetheless firmly be maintained that the Most
Holy Virgin “maintained intact and integral in the birth that by which virgins may be distinguished from the married,” so that “we must take it as
known that Christ the Lord penetrated through the uterus with the seals unscathed and intact.” Cfr. Ib.

34
Acta et Documenta Concilio Oecumenico Vaticano II apparando,
Series I (Antepreparatoria), Volume III, p. 7.

35
The four vota are contained in the

Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I Antepraeparatoria, Appendix Voluminis II, Analyticus Conspectus Consiliorum
et votorum quae ab episcopis et prelatis data sunt

.

36
Illustretur doctrina de integritate physica B.V.M. in partu et post partum, quia scriptores recens bona fide putare videntur haud conceptionem sed
partum naturales effectus in Matris corpore protulisse.

37
“Very disturbed by the doubts recently heard concerning the total physical integrity of the Blessed Virgin Mary in the birth and after the birth; I
desire that a clear clear definition be made in order to manifest the total integrity of nature. Recent writers in good faith think it open to
consideration that, not the conception but the birth, produced the natural effects in the body of the Mother. This opinion, as I see it, is repugnant
not only to the faith, which has always been maintained, but also to the ‘lex orandi’, which we read in the Divine Office of the Nativity of Our Lord
Jesus Christ.” Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I Antepreparatoria, Vol. II, Pars I Europa, p. 16.

38

Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I Antepraeparatoria, Appendix Voluminis II, Analyticus Conspectus Consiliorum
et votorum quae ab episcopis et prelatis data sunt

. De Mariología, De integritate physica, p. 134.

39
Mons. Thomas A. Boland, Archbiship of Newark (USA), writes on 15 October 1959: “The Virginity of Holy Mary in the birth: Since there are today some
theologians who, nominally retaining it, reduce the Virginity of Mary in the birth to an empty formula, it is convenient that the genuine sense of this
dogma, in accordance with the mind of the Catechism decreed by the Tridentine Council for Parish Priests, Parte Primera, Cap. IV., De III,
Symboli Art., nn. 8-10 (Augustae Taurinorum-Romae: Marietti, 1930)”. Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I Antepraeparatoria, Vol. II, Pars VI America Septentrionalis et
Centralis, p. 381.

Mons. Joseph E. Ritter, Archbishop of St. Louis (USA), writes on 29 April 1960, in point 1 of his votum: “That the doctrine concerning the
virginity in the birth of the Blessed Virgin Mary be subject to a special investigation and that its nuclear significance be clarified not only
speculatively but also in practice.” Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I Antepraeparatoria, Vol. II, Pars VI
America Septentrionalis et Centralis, p. 433.

Finally, Mons. George G. Ahr, Bishop of Trenton (USA) writes on 28 April 1960, in point 1 of his votum: “The Virginity of Mary in the birth.
Some writers have wished to give an interpretation to this dogma that leaves it almost meaningless.” Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I Antepraeparatoria, Vol. II, Pars VI America Septentrionalis et
Centralis, p. 460.

40
Acta et Documenta Concilio Oecumenico Vaticano II Apparando. Series I Antepreparatoria
. Volumen IV (Studia et vota Universitatum et Facultatum Ecclesiasticarum et Catholicarum) Pars I, Universitates et Facultates in Urbe, 2. Typis
Polyglotis Vaticanis MCMLXI, p. 60.

41
TONIOLO, La Beata, p. 40; IDEM, Contributo dei Servi di Maria al Capitolo VIII della Lumen Gentium, en Marianum, vol. 57
(1995), p. 17-238.

42
Acta et Documenta Concilio Oecumenico Vaticano II Apparando. Series I Antepreparatoria.
Volumen IV (Studia et vota Universitatum et Facultatum Ecclesiasticarum et Catholicarum) Pars I, Universitates et Facultates in Urbe, 2. Typis
Polyglotis Vaticanis MCMLXI, p. 455.

43
IOANNES XXIII, Litt. Apost. Motu propio datae Superno Dei nutu (5 junio 1960), en AAS 52 (1960) pp. 433-437.

44
S. TROMP. Diarium Secretarii Commissionis Theologicae Praeparatoriae Vaticani II, (cited from here on as Diarium) vol. I,
fol. 1, in VSA, Conc. Vat. II, Batch 790. Cfr. E.M. TONIOLO, La Beata, p. 25.

45
VSA, Conc. Vat. II, Batch 736, Folder 64, intern 8. Cfr. E.M. TONIOLO, La Beata, p. 28.

46
C. Virgo perfecta et perpetua. De Maria Virginitate: explodatur sententia recens de laesione corporis B.V. Maria in partu iuxta leges
biologicas, tamquam sententia adversa dogmati traditionali de perfecta Virginitate, quae non naturae legibus, sed Dei virtute innititur”. VSA, Conc. Vat. II, Batch 373, Folder 72.

47
VSA, Conc. Vat. II, Batch 736, Folder 66.

48
Cfr. E.M. TONIOLO, La Beata, p. 32.

49
Mons. V. Scherer was Archbishop of Portoalegre in Brazil. He writes: “Concerning the Holy Virgin Mary. That the meaning of the virginity in the birth
and its theological significance be rightly proposed.” VSA, Conc. Vat. II, Batch 736, Folder 69, int. 1.

50
Mons. G. Philips responds: “I don’t know if it is opportune to make a declaration concerning the perpetual virginity of Mary?” VSA, Conc. Vat. II, Batch 736, Folder 69, int. 1.

51
A. Michel says: “In the light of the most recent elucubrations of Dr. Mitterer in Germany and of Fr. Galot in Belgium concerning the virginity of Mary
in the birth, it could get out that the matter of the virginity in the birth be understood as a merely spiritual virginity, so the corporal virginity
should also be addressed, so that the corporal integrity of the Holy Virgin Mary in the birth be totally safeguarded.” VSA, Conc. Vat. II, Batch 736, Folder 69, int. 4.

52
A. NIÑO PICADO, La intervención española en la elaboración del Capítulo VIII de la Constitución Lumen gentium, in Ephemerides Mariologicae, vol. 18 (1968), pp. 106-107.

53
In this document they manifest their concern at certain exegeses which deny the historical sense of the evangelical texts. In the same way they ask the
Fathers to assure that the Tradition is a source of Revelation and that the concurring doctrine of the Holy Fathers, the unanimous consent of the
theologians and the universal faith of the Christian people be corroborated as theological places. It may be observed that some ignore, forget or scorn
the dogmatic Tradition, despising the doctrine traditionally received in the Church, if these are not supported by historical testimonies or if they do
not date back to the apostolic age or if they are not immediately united to the written Revelation. This manner of proceeding weakens and destroys
Mariology and theology, and would produce scandal in the people of God on seeing that truths which the universal Church had sustained as Catholic
doctrine, such as, for example, the perpetual and perfect virginity of Mary, are now denied or put in doubt. Cfr. Ib. p. 107. This is a
criticism of Rahner’s position.

54
VSA, Conc. Vat. II, Batch 736, Folder 71.

55
Relatio Secretarii
, fol. 4, VSA, Conc. Vat. II, Batch 738, Folder 88, intern 21.

56
VSA, Conc. Vat. II, Batch 792.

57
VSA, Conc. Vat. II, Batch 793, Folder “Acta Commissionis” C.T. 14/61.

58
DE NOVA FORMULA PROFESSIONIS FIDEI. C.T. 14/61: 15, 26 oct. 1961 “Summus Pontifex consilium approbavit”. Ib.

59
García Garcés suggests that it be affirmed that Mary is virgin in spirit and in body, because, even though the expression “ever Virgin” was
already to be found in the Professions of faith, authors of our time attempt to stain the virginity in the birth; therefore, it seems to us that this
elocution should be in some way perfected. Ib.

60
«Iuxta observationes meas ad caput de B. M. Virgine in Constitutione de Ecclesia, etiam hic apertius declararem perpetuam virginitatem spiritualem ,
adiicendo verba “mente et corpore”». Ib.

61
“Insuper de Christi principatu universos homines complectenti necnon de Dei Genitrice Immaculata, semperque Virgine Maria”. Prot. C. T. 14/61:18. Ib.

62
The relation which Fr. Tromp makes of the meeting of the Subcommittee in charge of the matter, on the evening of 13 September, contains a brief
explanation of the reason for the non-admission of these suggestions: “Non possumus omnia attributa B.M.V. enumerare nec opus est (“mente et corpore”:
UNGER, BERTETTO, GARCIA.)”. Ib.

63
He was given norms for the redaction: to reduce to one the two existing formulas, to retain unchanged the Profession of faith expressed by the Symbol,
to repeat with greater brevity the content of the two existing formulas, reconciling each formulation with the other, to bear in mind the new errors
which have appeared in the philosophical, theological and biblical field.

64
Cfr. ACTA ET DOCUMENTA CONCILIO OECUMENICO VATICANO II APPARANDO, Series II, Praeparatoria, Vol. II, Pars I, p. 499-500.

65
“Immaculatam semperque Virginem Mariam, Dei Genitricem hominumque Matrem, ab Ecclesia singulariter colendam testificor, eiusque cultu genuino cultum
Dei et Iesu Christi, non minui, immo potius augeri declaro”. It is also to be found in ACTA ET DOCUMENTA CONCILIO OECUMENICO VATICANO II APPARANDO,
Series II, Praeparatoria, Vol. II, Pars I, p. 496.

66
FONTES INDICANTUR. Ad 5. Contra illos agitur, qui dicunt cultum B.M.V. esse periphericum. Dicitur: “semperque Virginem” ob errores recentes de Deipare
virginitate. It is also to be found in ACTA ET DOCUMENTA CONCILIO OECUMENICO VATICANO II APPARANDO, Series II, Praeparatoria, Vol. II, Pars I, p. 498.

67
Cfr. VSA, Conc. Vat. II, Batch 454, Folder PONT. SUB-COMMISSIO CENTRALIS “DE SCHEMATIBUS EMENDANDIS”. PRAEPARATORIA CONCILII VATICANI II
1961-1962. FORMULA NOVA PROFESSIONIS FIDEI.

68
PONTIFICIA SUB-COMMISSIO CENTRALIS DE SCHEMATIBUS EMMENDANDIS PRAEPARATORIA CONCILII VATICANI II. Prot. 58/SE. “Consulendum est Sanctissimo ut post
finem Concilii nova formula professionem fidei exaretur. Patres Concilii professionem fidei emittent juxta formulam hucusque receptam”. Ib.

69
“Ex audientia d. 1 apr. 1965. Il S. Padre ha accolto il parere di procedere ad nuova formula post Concilium”. VSA, Conc. Vat. II. Batch 454.
Folder PONT. SUB-COMMISSIO CENTRALIS “DE SCHEMATIBUS EMENDANDIS” PRAEPARATORIA CONCILII VATICANI II. FORMULA NOVA PROFESSIONIS FIDEI, 1964-1965

70
Cfr. E.M. TONIOLO, La Beata, p. 45.

71
N. García Garcés, Apuntes originales, cited in A. NIÑO PICADO, La intervención española en la elaboración del Capítulo VIII de la Constitución Lumen gentium, en Ephemerides Mariologicae, vol. 18
(1968), p. 22.

72
DE MARIA MATRE IESU ET MATRE ECCLESIAE

Incipit: Beatissima Virgo Maria. VSA, Con. Vat. II, Batch 740, Folder 122 ; Cfr. E.M. TONIOLO, La Beata, p. 46.

73

Ib.

74
“Neque fieri poterat ut Filius, qui peculiari dilectionis affectu Matrem, in omnibus sibi similem, prosequabatur quique voluit corporalem integritatem
Mattris in ipsomet partu incorruptam atque violationis immunem manere, permitteret, post mortem, illud sacratissimum virgineum corpus, augustum divini
Verbi tabernaculum, templum Dei, in cinerem risolvi”. Ib.

75
When we comment on the second redaction, we will attentively study the note, since we have not found the redaction that accompanied the text of the
first. D. Araĉić in his thesis on the Mariology of Balić, relates that the notes which accompanied the first redaction of May 1961 were missing. (cfr.
D. ARAĈIĆ, La dottrina mariologica negli scritti di Carlo Balić, Rome 1980, p. 269, note *).

76
S. GERMANUS CONSTANTINOPOLITANUS, In Sanctae Dei Genitricis dormitionem, Sermo 1: PG 98, 346: “Tu iuxta quod scriptum est, speciosa es,
tuumque illud corpus virginale, totum sanctum est, totum castum, totum Dei domicilium; ut ideo quoque a resolutione in pulverem deinceps sit liberum
..”.

77
VSA, Conc. Vat. II, Batch 741, Folder 137, intern 64 ; Cfr. E.M. TONIOLO, La Beata, p. 63.

78
VSA, Conc. Vat. II, Batch 741, Folder 147: the script of P. Balić; Batch 742, Folder 148, int. 86: second copy of Balić’s text, first
copy of the Nota introductoria and of the Notae.

79
COMMISIO THEOLOGICA. Relatio Secretarii de Consessu Plenario tertio Commissionis Theologicae Romae habito, diebus 18-30 Septembris a.D. 1961,
fol. 1: VSA, Conc. Vat. II, Batch 743, Folder 163.

80
VSA, Conc. Vat. II, Batch 742, Folder 148, intern 86.

81
“2º Varii errores qui hodie circa Beatissimam Virginem sparguntur veritatem facientes in caritate reiecti sunt. Ita, e. g.: a) quod virginitas in partu
B.V. Mariae sit univoca, identica, absque ullo alio elemento, cum virginitatem ante partum;”. Ib.

82
(Denz., n. 314, note 3). VSA, Conc. Vat. II, Batch 742. The numeration used by Balić corresponds to the version of the Denzinger prior to
1963. This quotation is not to be found in the versions subsequent to that year.

83
(Denz. n. 144). Ib. (Dz-H, n. 294). We indicate in parenthesis the correspondence with the present Denzinger version.

84
«In Conc. Lateranensi, sub Martino I habito (quod licet non sit oecumenicum sensu technico, tamen mentem Ecclesiae, tam latinae quam graecae
manifestat), expresse condemnatur anathemate qui virginitatem in partu nollet confiteri: “Si quis secundum sanctos Patres non confitetur propie et
secundum veritatem Dei genitricem sanctam semper Virginem et immaculatam Mariam, utpote ipsum Deum Verbum specialiter et veraciter, qui a Deo Patre
ante omnia saecula natus est, in ultimis saeculorum absque semine concepisse ex Spiritu Sancto, et INCORRUPTIBILITER eam (eum?) genuisse, indissolubili
permanente et post partum eiusdem virginitate, condemnatus sit” (Denz., n. 256)».Ib. (Dz-H, n. 503).

85
S. AMBROSIUS, De institutione Virginis et S. Mariae virginitate perpetua, c. 8 (PL 16, 334): « Porta igitur Maria, per quam Christus intravit in
hunc mundum, quando virginali fusus est partu, et genitalia virginitatis non solvit. Mansit intemeratum septum pudoris, et inviolata integritatis
duravere signacula, cum exiret ex virgine… ». Ib.

86
Idem docent etiam S. AUGUSTINUS , in Epistola 137 ad Volusianum, c. 2, n. 8 (PL 33, 519).

87
“Ipsa virtus per inviolatae matris virgínea viscera, membra infantis eduxit, quae, postea per clausam ostia membra juvenis introduxit (Joan. XX, 26).
Hic si ratio quaeritur, non erit mirabile; si exemplum poscitur, non erit singulare. Demus Deum aliquid posse, quod nos fateamur investigare non posse.
In talibus rebus, tota ratio facti est potentia facientis” (my translation).

88
“Haec est porta orientalis, ut ait Ezechiel, semper clausa, et lucida, et operiens in se, vel ex se proferens Sancta sanctorum; per quam sol iustitiae,
et Pontifex noster secundum ordinem Melchisedech ingreditur, et egreditur. Respondeat mihi, quomodo Jesus ingressus est clausis ostiis, cum palpandas
manus, et latus considerandum, et ossa carnemque monstraverit, ne veritas corporis, phantasma putaretur; et ego respondebo, quomodo sancta Maria sit et
mater et virgo. Virgo post partum, mater ante quam nupta”. The translation is ours.

89
“Illud tamen ex Patrum omnium decreto pro certo tenendum est, quod catholica universa profitetur Ecclesia, beatissimam Virginem, hoc quidquid sit, quo
a maritatis discerni virgines possunt, illibatum in partu integrumque retinuisse”. D. PETAVII, Dogmata theologica, vol. VII, Ludovicus Vives,
Paris 1867.

90
“Et communiter docetur hanc doctrina esse tenendam fide divina et catholica”. VSA, Conc. Vat. II, Batch 742.

91
“At, nonnulli moderni auctores putant virginitatem B. Virginis in partu haud consistere in aliqua incorruptibilitate, et virginitatem in partu dicunt
univocam esse cum virginitate ante partum. Cf. MITTERER A., Dogma und Biologie der heiligen Familie, Wien 1952, 122-124 ; GALOT J., SJ., La virginité de Marie et la naissance de Jésus, in Nouvelle Revue Théologique, 92 (1960) 449-470”. Ib.

92
Cfr. E.M. TONIOLO, La Beata, p. 68.

93
“Videtur tempestivum proferre indicium (iudicium?) contra hos auctores, si citantur, ne videantur commendari ex eo quod citantur, ac si et eorum
positio posset acceptari. Quae enim proferunt circa naturam virginitatis in partu contradicit constanti traditioni Ecclesiae, ut probavi in articulo: La natura della verginità di Maria SS. nel parto, in Salesianum, 1961.”. VSA, Conc. Vat. II, Batch 742, Folder 149.

94
Ib.

95
Ib.

96
VSA, Conc. Vat. II, Batch 742, Folder 149.

97
“Conceptus quippe est de Spiritu Sancto intra uterum uirginis matris, quae illum ita salva uirginitate edidit quemadmodum salua uirginitate concepit”.
PL 54, 759. (Dz-H, n. 291). Ib.

98
“Quomodo et Dei genitrix fit virgo vocitata, propter eum qui virginitatem eius dignatus est etiam sacrare post partum, uterumque (ut decebat Deum)
integritate signare”. MANSI, VII, 462.

99
VSA, Conc. Vat. II, Batch 150.

100
“Si de Virginitate in partu tractatur, insufficienter fundaretur in sola dignitate personali vel individuali matris Dei, sed etiam, et primum,
secundum doctrinam Patrum, ut quaedam nota Incarnationis, vel “novae nativitatis” Christi (Argumentatio videtur nimis ex quodam sentimentalismo
procedere)”, Ib.

101
Ib.

102
S. TROMP, Diarium, Vol. II, fol. 37. VSA, Conc. Vat. II, Batch 790.

103
VSA, Conc. Vat. II, Batch 746, Folder 191. The Folder bears the name: Domus Mariae 16-23 Nov. 61/S/C/ De Ecclesia
F. De Maria Matre Corporis Mystici.

104
“Cap. 5: De Maria, Matre Corporis Christi Mystici”. Ib.

105
VSA, Conc. Vat. II, Batch 749, Folder 217; Cfr. E.M. TONIOLO, La Beata, p. 72.

106
“CAP. 5 : DE MARIA, MATRE CAPITIS ET MATRE CORPORIS MYSTICI CHRISTI MEMBRORUM”. Ib.

107
VSA, Conc. Vat. II, Batch 749, Folder 217.

108
“Integrum caput placet et multiplici titulo commendatur; solido fundamento biblico, Patristico et Pontificio, quo innititur”. Ib.

109
Ib.

110
«Sed hoc non meretur nomen “theologiae”, sed est potius “Fluctuatio”…omni vento doctrinae”, quam dogmata accomodantur arbitrio excogitationum pro
tempore vigentium». Ib.

111
“Totum caput placet, et quoad doctrinam et quoad modum dicendi ; praesertim assertio dictis de morte B.V.M., de virginitate post et ante,
et de Matre Ecclesia”. Ib.

112
“Asseritur virginitas intacta et corporalis integritas in ipso partu. Quae multas inútiles disputationes expellunt”. Ib.

113
VSA, Conc. Vat. II, Batch 749, Folder 221 ; Cfr. E.M. TONIOLO, La Beata, p. 76.

114
Cfr. E.M. TONIOLO, La Beata, p. 83.

115
VSA, Conc. Vat. II, Batch 750, Folder 222.

116
VSA, Conc. Vat. II, Batch 750, Folder 222; Cfr. E.M. TONIOLO, La Beata, p. 84.

117
Ib.

118
The eight reasons are: 1) Many bishops (250) request the definition of Mary as Mediatrix of all graces. 2) The Constitution has been approved by fifty
members and consultants, also by those who tend towards an Irenic ecumenism. 3) It is a necessary Constitution, because an ecumenical Council in which
the Virgin is not treated would be a scandal for many or at least a motive of great amazement. 4) It is a necessary Constitution so that the
Protestants comprehend that the Catholic doctrine concerning the mediation of Mary does not contradict the unique mediation of Christ and the data of
Scripture. 5) Without this Constitution, the Constitution concerning the Church would remain incomplete. Due to widespread errors in these times, it is
convenient that it be clearly presented that the BVM does not have a peripheral place but a central one in the Mystical Body, by the will of God and of
Christ. 6) And the separated Eastern brethern should not be forgotten: it cannot be permitted that these say that the Council, in order not to offend
the Protestants, has silenced the Mother of God, considering her an obstacle for an Ecumenical Council. 7) It must absolutely be avoided that the
opinion be formed that the Council is under the influence of the Protestants. 8) It therefore seems entirely desirable that the Constitution be
proposed in an independent way to the discussion of the Central Committee. Prot. C.T. 3/ 62: 8, dated 26 April 1962. The paper is headed with the
words: “Memorandum pro audientia E.mi Cardinalis Praesidis. Constitutio de B.M. Virgine”. VSA, Conc. Vat. II, Batch 750,
Folder 222.

119
Cfr. VSA, Batch 750, Folder 222, p. 2.

120
“Die 27 Aprilis 1962: feria VI. Mane hora 9 . Em.mus adiit S. Pontificem. Deciditur ut Constitutio de B.M.V. more solito tractetur”. VSA, Conc. Vat. II, Batch 750, Folder 222.

121
Cfr. VSA, Conc. Vat. II, Batch 750, Folder 222.

122
“Episcopus Trentonensis iure meritoque putat quod virginitati Mariae in partu quidam scriptores interpretationem dare voluerunt quae dogma quasi sine
significatione reliquit”. Ib.

123
S. Juan Damasceno, Homilia in dormitione Mariae, II, 3, PG 96, 128 A.

124
Cfr. VSA, Conc. Vat. II, Batch 750, Folder 222.

125
Ib.

126

Acta et Documenta Concilio Oecumenico Vaticano II Apparando, Series II (Praeparatoria). Volumen II. Acta Pontificiae Commissionis Centralis
Praeparatoriae Concilii Oecumenici Vaticani II. Pars IV, Sessio Septima: 12-19 Iunii 1962

, Typis Polyglottis Vaticanis 1968, p. 784.

127
Ib.
p. 775.

128
Ib.

129
“Die 16 Iulii 1962: feria II. Redigo responsum ad observationes circa Const. De B.M.V.”. S. TROMP, Diarium, Vol. III, fol. 41. VSA, Conc. Vat. II, Batch 790.

130
Responsio Subcommissionis Revisoriae ad Observationes factas in commissione Centrali circa Constitutionem de B. Maria Virgine.
Ib.

131
Acta et Documenta Concilio Oecumenico Vaticano II Apparando, Series II (Praeparatoria). Volumen IV. Pars III-2,
Typis Polyglottis Vaticanis 1995, pp. 215-231.

132
“10. XI.1962. Il Segretario di Stato ha comunicato in data odierna l´approvazione del S. Padre e l´augusta decisione di inviare lo schema ai Padri
Conciliari”. Ib.

133
As seen in Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani Secundi, Vol. I, Periodus Prima, Pars IV, pp. 92-121.

134
Cfr. E.M. TONIOLO, La Beata, p. 89.

135
The title of the schema was De Beata Maria Virgine, Matre Dei et Matre hominum, but it was known by the abbreviated form as the schema De Beata.

136
The Presidency Committee was established by John XXIII on 4 September 1962. Its members were Cardinals Cicognani, Tisserant, Liénart, Tappouni, Gilroy,
Spellman, Pla y Deniel, Frings, Ruffini, Caggiano y Alfrink. Cfr. Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II, Vol. V
(Processus verbales), Pars I, Typis Polyglottis Vaticanis, 1989, p. 11.

137
Comunicados de prensa del Concilio
, in Ecclesia, vol. 22 (1962) p. 1505.

138
“Finir la session par un débat marial à l´approche de la fête du 8 décembre, c´était risquer d´enflammer à l´excés les tendances mariologiques les plus
engagées, de favoriser la promotion ou la dogmatisation hâtive de formules nouvelles, et de porter ainsi un coup à l´élan œcuménique, non seulemont du
côte des observatours protestants, mais aussi du côte des Orthodoxes : ceux-ci, en effect, se sentaient aussi opposés que ceux-la, psychologiquement du
moins, aux formules latines modernes du schema proposé”. R. LAURENTIN, La Vierge au Concile, Paris 1968, p. 10.

139
S. TROMP, Diarium, Vol. IV, Vatican Secret Archive (cited from here on as VSA), Conc. Vat. II, Batch 790; Cfr. E.M. TONIOLO, La Beata Maria Vergine nel Concilio Vaticano II, Centro di Cultura Mariana «Madre della Chiesa», Roma 2004 , p. 184. This work will
serve as source for the historical development. It is cited as La Beata, followed by the page number.

140
“Ordo rerum tractandarum hic erit: decretum Ut unum sint, deinde constitutio dogmatica De Ecclesia et, coniuncta cum ea, constitutio
dogmatica De Beata Maria Virgine, Matre Dei et Matre hominum”. Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II, Vol. I
(Periodus prima), Pars III (Congregationes Generales XIX-XXX), Typis Polyglottis Vaticanis, 1971, p. 502.

141
Cfr. R. LAURENTIN, op. cit., pp. 10-11.

142
Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II
, Vol. I, Pars IV, p. 366; Cfr. E.M. TONIOLO, La Beata, p. 185.

143
Ib.
p. 262.

144
Ib.
p. 378.

145
Ib
. p. 404.

146
Ib.
487.

147
“Animadversiones scriptae (Circa schema 1962) Editae non sunt quia schema non fuit discussum”. VSA, Conc. Vat. II, Batch 102, Folder 1.

148
VSA, Conc. Vat. II, Batch 102, Folder 1.

149
VSA, Conc. Vat. II, Batch 102, Folder 3.

150
«Ad p. 96, lin. 39: proponerem verbum “virginalem” loco “corporalem”». VSA, Conc. Vat. II, Batch 102, Folder 1.

151
The Coordinating Committee was created by Pope John XXIII on 5 December 1962. It was formed by Cardinals Cicognani, Liénart, Spellman, Urbani,
Confalonieri, Döpfner, Suenens. Acta Synodalia, Vol. V, Pars I, p.35-36.

152
“Die 9 nov. 1962: feria VI. Audio Ill.mum D. Philips…facere novam redactionem Constitutionis De Ecclesia”. S. TROMP, Diarium, Vol. III, VSA, Conc. Vat. II, Batch 790.

153
Acta Synodalia,
Vol. V, Pars I, p.96.

154
Ib.
p.106.

155
Cfr. E.M. TONIOLO, La Beata, p. 187.

156
Cfr. E.M. TONIOLO, La Beata, p. 187, nota 11.

157
“Virgo in partu, incorrupta manens et illibata (23) atque miraculoso partu et virginitatis gloria permanente Lumen aeternum mundo effundens”. A. NIÑO
PICADO, La intervención española en la elaboración del Capítulo VIII de la Constitución Lumen gentium, en Ephemerides Mariologicae,
vol. 18 (1968), p. 154.

158
Ib.

159
“Doctrina de fide, sive divina sive definita est: 1) B. Maria fuit virgo ante partum; 2) Concepit non ex viri semine; 3) Concipiendo non amissit
virginitatem; 4) Partus fuit miraculosus, sine dolore, etc.; 5) Mansit virgo post partum et semper;Integritas corporalis servata est semper”. Ib.

160
Acta Synodalia
…II (Periodus secunda), III (Congregationes Generales L-LVIII), p. 300-338.

161
Cfr. Ib. p. 300.

162
Virginitas in partu. Ein Beitrag zum Problem der Dogmenentwicklung und Überlieferung
. It was first published in J. BETZ-H.FRIES, Kirche und Überlieferung (Geiselmann-Festschrift), Friburgo 1960. Spanish translation: K. RAHNER, Virginitas in partu. En torno al problema de la tradición y de la evolución del dogma, en Escritos de Teología, vol. IV, Ed. Taurus,
Madrid 1961, pp. 177-211.

163
Cfr. H. VORGRIMLER, Comprendere Karl Rahner, Morcellania, Brescia, 1987, p. 123.

164
Ib.
p. 182.

165
Ib.
p. 187.

166
Rahner informed Cardinals König and Döpfner, who were well disposed towards him, and his friend the bishop of Maguncia, Mons. Volk, who obtained for
the Jesuit the help of Cardinal Frings. In a letter by Rahner to his friend and collaborator Vorgrimler, he tells him that everything has occurred
under severe pressure from the Holy Office, that König had telephoned saying that he wishes to do something in Rome and that Volk will try to mobilize
Frings in the matter (Cfr. Letter by Rahner, Innsbruck 29 June 1962, H. VORGRIMLER, Comprendere Karl Rahner, p. 191). Towards the end of June,
König was assigned to write a letter to the Pope on behalf of all, seeking the abolition of the censure, but he asks Rahner to write it and send it to
him for evaluation (Letter from Rahner to Vorgrimler, Innsbruck 29 June 1962: “La cosa quindi ora sta così: Döpfner, König e Frings faranno una
petizione al Papa per la sospensione di questa precensura romana su di me. König, che la deve stendere, mi ha detto che io dovrei comporre con
Schasching il testo (un abbozzo) e Schasching poi glielo dovrebbe portare e discuterlo con lui”). Ib. p. 195. E. Ellner promoted a
campaign which gathered 250 signatures in support of the petition. Through his physician, the matter reached Chancellor K. Adenauer, who gave his
approval for it to be delivered by diplomatic channels to the Pope (Cfr. Ib. p. 124-125).

167
Cfr. Ib. p. 129.

168
Ib.
p. 129.

169
Ib.
p. 220.

170
Cfr. R. WILTGEN S.V.D., The Rhine flows into the Tiber. A History of Vatican II. Tan Books and Publishers Inc., Illinois 1985, p. 91.

171
Cfr. G. CAPRILE, Cronache del Concilio Vaticano II. Il primo periodo 1962-1963. Edizioni “La Civiltà Cattolica”, Roma 1968, pp. 537-538.

172
H. VORGRIMLER, Op. cit., p. 221.

173
“Rahner spoke during the first weeks of the Council to the German, Austrian and Swiss episcopates. He met with the French theologians, and conveyed his
ideas to the French bishops. He noticed with some astonishment that the Latin American Cardinals and bishops showed deep interest in him and his
views”. H. VORGRIMLER, Karl Rahner: The theologian´s contribution, in A. STACPOOLE (Ed.), Vatican II by those who were there.
Geoffrey Chapman, London 1986, p. 42.

174
Cfr. Acta Synodalia Sacrosancti Concilii Vaticani II, Vol. II, Periodus Secunda, Pars III, Congregationes Generales L-LVIII.
Typis Polyglottis Vaticanis MCMLXXII, pp. 300-338.

175
Acta Synodalia
Sacrosancti Concilii Vaticani II
, Vol. II, Periodus Secunda, Pars III, Congregationes Generales L-LVIII. Typis Polyglottis Vaticanis MCMLXXII, p. 680. Orginales en VSA, Conc. Vat. II, Batch 102, Folder 2.

176
Ib.
p. 681. Originals in VSA, Conc. Vat. II, Batch 102, Folder 2.

177
J. GALOT, La virginité de Marie et la naissance de Jésus, en Nouvelle Revue Théologique, vol. 82 (1960), pp. 449-470. In his article
Galot follows the theories of Mitterer and seeks to demonstrate that the affirmation of the virginitas in partu is compatible with a common
birth, with all of the ruptures and phenomena this implies.

178
Acta Synodalia
Sacrosancti Concilii Vaticani II
, Vol. II, Periodus Secunda, Pars III, Congregationes Generales L-LVIII. Typis Polyglottis Vaticanis MCMLXXII, p. 739-740.

179
Ib.
p. 750. The original is to be found in VSA, Conc. Vat. II, Batch 102, Folder 3. The seal bears the entry date 20 apr. 1963.

180
Ib.
p. 754. The original is to be found in VSA, Conc. Vat. II, Batch 102, Folder 3, E/375.

181
Ib.
p. 774-775. The original is in VSA, Conc. Vat. II, Batch 102, Folder 3. Its entry date is 15 Lug. 1963 E/ 229.

182
Ib.
p. 777. The original is to be found in VSA, Conc. Vat. II, Batch 102, Folder 3. The seal bears the entry date 2 apr. 1963, E/162.

183
Ib.
p. 779. The original document is in VSA, Conc. Vat. II, Batch 102, Folder 3, E/ 1873.

184
Ib.
p. 781. Also in VSA, Conc. Vat. II, Batch 774, Folder A-I.

185
“Hic textus ommitendus est sec. rev. P. Rahner, cum integritas corporalis eo modo explicatur, qui non communiter accipitur”. Ib. p. 783.

186
Ib.
p. 806.

187
Ib.
p. 814.

188
Acta Synodalia
Sacrosancti Concilii Vaticani II
, Vol. II, Periodus Secunda, Pars III, Congregationes Generales L-LVIII. Typis Polyglottis Vaticanis MCMLXXII, p. 826.

189
Acta Synodalia
Sacrosancti Concilii Vaticani II
, Vol. II, Periodus Secunda, Pars III, Congregationes Generales L-LVIII. Typis Polyglottis Vaticanis MCMLXXII, p. 837.

190
Acta Synodalia
Sacrosancti Concilii Vaticani II
, Vol. II, Periodus Secunda, Pars III, Congregationes Generales L-LVIII. Typis Polyglottis Vaticanis MCMLXXII, p. 848.

191
«Si textus non omittitur, saltem pro “corporalem integritatem” dicatur: “virginitatem”. Ratio est haec: dammnatio implicita (in textu et explicita in
notis) sententiae Mitterer et Galot, auctoribus piis, propositae evitetur». Ib.

192
Ib.

193
Acta Synodalia
Sacrosancti Concilii Vaticani II
, Vol. II, Periodus Secunda, Pars III, Congregationes Generales L-LVIII. Typis Polyglottis Vaticanis MCMLXXII, p. 855.

194
VSA, Conc. Vat. II, Batch 774, Folder II.

195
VSA, Conc. Vat. II, Batch 766, Folder 295.

196
Ib.
; Cfr. E.M. TONIOLO, La Beata, p. 191.

197
C.M. ANTONELLI, Le rôle de Mgr Gérard Philips dans la rédaction du chapitre VIII de Lumen gentium, in Marianum, vol. 55 (1993), pp.
34-35.

198
Cfr. Acta Synodalia, II, III, pp. 338-345.

199
“Le R.P. Balić, consulteur du Saint-Office, président de l´Académie pontificale mariale internationale, et expert officiel de Vatican II, a mis in
circulation une brochure exposant ses commentaires sur le schéma concernant la Vierge. En cela rien de plus normal. Mais ce qui l´est moins, et ce qui
risque d´induire en erreur certains pères du concile non prévenus, c´est que cette brochure soit publiée par l´imprimerie polyglotte vaticane, qui est
l´imprimerie officielle du Vatican, celle-là même qui a publié les schémas du concile”. H. FESQUET, Le Journal du Concile. Robert Morel Edit.,
Haute-Provence 1966, p. 279.

200
CIRCA SCHEMA CONSTITUTIONIS DOGMATICAE DE BEATA MARIA VIRGINE MATRE ECCLESIAE. Rev. P. C. Balić – Peritus-, p. 2; VSA, Conc. Vat. II, Batch
764.

201
“Peculiarem affirmationem virginitatis in partu iuxta perpetuum sensum Ecclesiae”; Ib.

202
Ib.
pp. 19-20.

203
VSA, Conc. Vat. II, Batch 643.

204
Ib.
, p. 206.

205
Ib.
p. 275.

206
Ib.
p. 280.

207
Ib.
p. 281.

208
Ib.
p. 295.

209
Ib.
p. 311.

210
G.M. BESUTTI, op. cit., p. 92.

211
H. VORGRIMLER, Comprendere Rahner, p. 225.

212
“Se in questa votazione non vince König, che ha sostenuto la nostra tesi, sono io quello che è compromesso, perché gliel´ho fatta avere più o meno
stesa”. Ib.

213
VSA, Conc. Vat. II, Batch 774, cart. II.

214
H. VORGRIMLER, op. cit., p. 226.

215
“Negli ultimi giorni ho fatto un anti-parere contro il primo schema dogmatico. Oggi pomeriggio lo ricevono tutti i vescovi tedeschi. I germanici
l´hanno gia riprodotto in 400 copie. Domani devo tenere una conferenza ai vescovi sudamericani. (….) Frings diffonde anche in circa 2000 copie una
specie di schema di cui Ratzinger e io siamo i rei”. Letter from Rahner to Vorgrimler 12 Nov. 1962. H. VORGRIMLER, Comprendere Rahner, p. 203.
For truth’s sake, Ratzinger’s own opinion on the schema to which Rahner refers should be added: “this second text, which owes much more to Rahner’s pen
than to mine, was later circulated among the fathers and in part stirred harsh reactions.” J. RATZINGER, Mi vida. Recuerdos (1927-1977). Ed.
Encuentro, Madrid, 1997, p. 126. In another letter of December 1962, Rahner speaks of close to 50,000 sheets containing copies of the schemas
prepared by him. Cfr. H. VORGRIMLER, op. cit., p. 204.

216
E. M. TONIOLO, La Beata, pp. 194-195.

217
VSA, Conc. Vat. II, Batch 766, Folder 203.

218
Cfr. S. TROMP, Diarium, Vol. VII, 14 Nov. 1963. VSA, Conc. Vat. II, Batch 790 ; Cfr. E.M. TONIOLO, La Beata, p. 197.

219
Cfr. C. BALIĆ, El capítulo VIII de la Constitución Lumen gentium comparado con el primer esquema de la B. Virgen Madre de la Iglesia,
in Estudios Marianos, vol. 27 (1966) p. 137, nota 5.

220
E. M. TONIOLO, La Beata, p. 197, nota 31.

221
Cfr. C. BALIĆ, Relatio circa compositionem capituli octavi const. Dogmaticae De Ecclesia. VSA, Conc. Vat. II, Batch 766, Folder 203.

222
“Deciditur ut fiat nova redactio a Philips-Balić”. S. TROMP, Diarium, Vol. VII, 18 Nov. 1963. VSA, Conc. Vat. II, Batch 790.

223
“Accipio a Patre Concilii duo schemata de B.M.V., unum factum a Mons. Philips, alterum a Ep. Chilenensi”. S.TROMP, Ib.

224
Cfr. C.M. ANTONELLI, Le rôle, p. 38.

225
VSA, Conc. Vat. II, Batch 774, Folder II.

226
Cfr. VSA, Conc. Vat. II, Batch 766, Folder 295; Cfr. E.M. TONIOLO, La Beata, p. 196.

227
Cfr. E.M. TONIOLO, La Beata, p. 198.

228
VSA, Conc. Vat. II, Batch 766, Folder 203.

229
VSA, Ib.; Cfr. E.M. TONIOLO, La Beata, p. 210.

230
G. PHILIPS, Le mystère de Marie dans les sources de la Révélation. Essai bibliographique 1959-61, en Marianum, vol. 24 (1962), pp.
1-64.

231
Cfr. E.M. TONIOLO, La Beata, p. 216.

232
“Schéma Philips. Texte I. Fait à la demande du Cardenal König (faite le vendredi 8 novembre ´63) et rédigé par Philips 9 et 10 novembre 1963”. C.M.
ANTONELLI, Le rôle, p. 39.

233
G. PHILIPS, De loco et munere B. Virginis in mysterio Christi et Ecclesiae. VSA, Conc. Vat. II, Batch 766, Folder 203.

234
“Silencieuse et heureuse, la nuit de Noël, quand elle embrasse le Nouveau-né qui consacre sa virginité inviolée, et l´étend de ses bras au devant des
simples et des sages qui cherchent la lumière”. G. PHILIPS, Le mystère, p. 63.

235
“Malgré les plus graves difficultés, la Tradition a compris l´affirmation dans son sens le plus littéral à cause de la valeur de signe,
atribuée dans l´économie du salut à l´intégrité corporelle de la Mère du Verbe”. G. PHILIPS, Le mystère, pp. 29-30.

236
“Nocte nativitatis, Deipara filium suum primogenitum, qui virginitatem matris illibatam conservavit et consacravit”. VSA, Conc. Vat. II, Batch
766, Folder 303.

237
“Praeit Maria, ante partum, in partu et post partum Virgo integerrima uni Deo consecrata”. Ib.

238
“Miranda insuper apparet Dei Genitrix in divina sua maternitate, virgo remanens integerrima: Virgo ante partum, ab uno Spiritu Sancto concipiens. Virgo
in partu, incorrupta manens et illibata atque miraculoso partu et virginitatis gloria permanente Lumen aeternum mundo effundens. Virgo post partum,
quae uni Deo mentem et corpus sacratissimum, aliquando divini Verbi tabernaculum, servavit”. VSA, Conc. Vat. II. Batch 774, Folder II. Having
read the different schemas, we are able to affirm that the term integerrima is used only by the Spaniards in the Marian schemas presented to
the Council.

239
Cfr. S.TROMP, Diarium, Vol. VII, 4 Dic. 1963. VSA, Conc. Vat. II, Batch 790.

240
Cfr. VSA, Conc. Vat. II, Batch 773, Folder 325.

241
C. BALIĆ, El capítulo VIII de la Constitución Lumen gentium comparado con el primer esquema de la B. Virgen Madre de la Iglesia, in Estudios Marianos, vol. 27 (1966), p. 138, nota 5.

242
Cfr. C.M. ANTONELLI, Le rôle, p. 50.

243
G. PHILIPS, De loco et muñere B. Virginis in mysterio Christi et Ecclesiae. VSA, Conc. Vat. II, Batch 766, Folder 203.

244
Cfr. E.M. TONIOLO, La Beata, p. 238.

245
Cfr. E.M. TONIOLO, La Beata, p. 240.

246
Cfr. C.M. ANTONELLI, Le rôle, pp. 57-58.

247
Cfr. VSA, Conc. Vat. II, Batch 773, Folder 325; Cfr. E.M. TONIOLO, La Beata, p. 251.

248
VSA, Conc. Vat. II, Batch 773, Folder 324.

249
Although the Mass of Mary’s Nativity was present in the Missal of Pius V, its origin dates at least to the VIIIth century, since it may be found in the
Adrian Gelasian Sacramentary. Cfr. C. MAGGIONI, Intemerata virginitas edidit salvatorem. La verginità di Maria nel “Missale Romanum”, en G.
LICCARDO-F. RUOTOLO-S. TANZARELLA, XVI Centenario del Concilio di Capua 392-1991, Ist. Sup. di Scienze Religiose (Capua)-Pont. Facoltà
Teologica Marianum (Roma), Napoli 1993, pp. 312.

250
“Non servatur in ipsomet partu, ne explicite agatur contra sententiam Mitterer et quorumdam aliorum. Quae sententia iam per tenorem generalem
phraseos excluditur”; Cfr. E.M. TONIOLO, La Beata, p. 254.

251
“Quod Maria Ecclesiae praecessit, pluries affirmatur a mediaevalibus. Rationes materitatis et virginitatis, tum pro Ecclesia, verbis S. Ambrosii et S.
Augustini explanantur, ut apparet ex Notis”; Ib.

252
Cfr. E.M. TONIOLO, La Beata, p. 260.

253
The writing by García Garcés bears the title Animadversiones ad textum correctum die 9 ian. 1964. It is dated in Madrid, 23 January 1964.
Signed autographically Narciso García Garcés. Archive Balić, PAMI, Batch Quaderni. Also in VSA, Conc. Vat. II, Batch 773, Folder 325.

254
VSA, Conc. Vat. II, Batch 773, Folder 325.

255
“Lin. 15.: verba in ipso partu retinenda sunt. Doctrina enim de parto virginaliter integro ad fidem pertinet. Unde a Concilio ignorari nequit.
Quod si inde aliquorum paucorum falsa opinio cadat, nihil erit mirandum”. Ib.

256
“lin. 18 in ipsomet partu? Videat Commissio plenaria”. VSA, Con. Vat. II, Batch 773, Folder 325.

257
“Addidit P. Balić iudicia quorundam theologorum circa correctiones introductas a Mons. Philips“. S. TROMP, Diarium, Vol. VIII, VSA, Conc. Vat. II, Batch 790.

258
Cfr. E.M. TONIOLO, La Beata, p. 279.

259
VSA, Conc. Vat. II, Batch 1823, CD CONCILIO-COMMISSIO THEOLOGICA: 1964, 038-3.

260
It would have been 25 minutes according to Tromp’s Diary, from 17.40 to 10.05; S. TROMP, Diarium, VIII, 14 Martii. 1964, VSA, Conc. Vat. II, Batch 790. It should be borne in mind that it was an oral debate in Latin, so there may be grammatical faults or inaccuracies
in the expressions. We have procured to transcribe literally what has been registered.

261
“Vident Patres quod in nota additur: videat commissio an delendum vel retinendum sit “in ipso partu”, quia haec quaestio nuper mota est possum
dicere quod haec notio satis innuitur vel declaratur per “virginalem integritatem non minuit” quando sermo fit “ de Nativitate Filii Dei”. Si autem additur “in ipso partu” , est aliqua insistentia. None quae videtur introducta per recentem
controversiam de significatione propie dicte stricta virginitatis Mariae”. VSA, Batch 1823, CD CONCILIO COMMISSIO THEOLOGICA: 1964. 038-3.

262
“Quia si incipimus sententiam cum verbis “in Nativitate vero”, mihi videtur quod essentiale dictum est et quod repetitio non est neccessaria et potest
sugerere controversiam quod procedent melius non excitanda est per acta conciliaria”. Ib.

263
«Eo magis forsan quia haec interponitur “in ipso partu” in texto liturgico ubi non adest. Textus liturgicus est “virginalem integritatem non minuit sed
sacravit”, est interpolatio quaedam, hoc debeo notare». Ib.

264
“in omni casu quod in ipsa nativitate servatur integritas matris, adest affirmatio”. Ib. Cd 4.

265
«In expresione “in Nativitate virginitatem matrem sacravit” est certe, clara et indubia de servata virginitate in partu». Ib.

266
“Etiam notate relatiat theologos catholicos, non agitur de hereticis, sed et modo quo doctores catholici de tali re scripserunt”. Ib.

267
«Tamen mihi melius videretur si “in ipso partu” delearetur quia etiam in illa controversia de qua agitur, nemo ex catholicis negavit quod Maria etiam
in partu manebat virgo». Ib.

268
It is curious that a few years before, Semmelroth, in a work of his titled Arquetipo de la Iglesia (Urbild der Kirche,
Echter Verlag, Würzburg, 1950) affirms that Mary was miraculously virgin before, during and after the birth. It seems this author underwent a
change of position, perhaps owing to the atmosphere surrounding the matter in Germany, under the influence of Mitterer and Rahner.

269
VSA, Batch 1823, CD CONCILIO COMMISSIO THEOLOGICA: 1964. 038-4.

270
“Sed difficultas est quod illa verba hic in texto liturgico interpolentur, et itaque videre quae in omni casu aliqua alia redactio inveniri ne dicatur
in textu liturgico inseramus illud”; Ib.

271
“Pauca tantum dicam de magna controversa historia certe contra quam dicit pater Semmelroth. Nemo negat quod Maria est ante partum, in partu, post
partum virgo, sed traditionalis sententia, inde a seculo saltem IV, III est, quod illa virginitas in partu consistit in aliqua corporali integritate
absque apertione, absque dolore, id est miraculoso modo.Et hodie hoc negatur, et illa virginitas in partu est eadem hac virginitas
ante partum, id est non est coniunctio cum semine vir, haec est quaestio”; Ib.

272
“Proinde si volumus omni omitere possumus clare dicere sicut tota Traditio quod Maria miraculoso modo parturit et hunc, Deo gratias, dunc est clarum.
Si nolumus hoc, dunc saltem debemus dicere quod Maria qui virginalem eius integritatem, qui, qui in ipso partu integritatem corporalem servavit, absque
texto liturgico quia non possumus non intrare in liturgiam et abscondere”; Ib.

273
“Sed advertere tamen debeo quod in omni caso sermo fit explicite de virginitate in partu etiam sine ille verbis”. Ib.

274
«Incisa autem additur “qui virginalem eius integritatem non minuit sed sacravit” ut dicatur ut afirmetur haec perfecta virginitas». Ib.

275
“Sed omni quod est in controversia est istud: estne utile vel opportuno hoc quasi magna linea subliminare, magna virtute subliminare in contextu quasi
polemico?, annon melius est simpliciter dicere sicuti clare dicitur in Nativitate virginalem integritatem non minuit sed sacravit cum verbis
Sacrae Liturgiae. An hoc non sufficit. Videtur autem quod eo modo afirmamus clare rem, et vitamus omnem indolem polemicam”; Ib.

276
Ib.
C. ANTONELLI refers to Mons. Charue’s account of that day’s meeting in his diary. In it he explains that, although the words in ipso partu have been withdrawn, the explicit sense is that the Virgin conserved her virginal integrity: “Un point délicat est la présense dans
le texte de «in ipso partu». Cependant, si on les supprime, l´idée est explicitement exprimée que la Vierge garde son intégrité virginale” ; Il dibattito su Maria nel Concilio Vaticano II, Ed. Messagero, Padova 2009, p. 442. Charue writes erroneously that only six members voted in
favor of maintaining in ipso partu in the text; in the recording of the meeting it may clearly be heard that they were eight. Likewise, Tromp
in his Diary records the number eight.

277
A detailed record of the discussions is conserved in Fr. Tromp’s diary. Cfr. TROMP, Diarium..IX, die 1 Iunii 1964 a die 8 Iun. 1964; VSA, Conc. Vat. II, Batch 790, Registro IX. Cited by TONIOLO, La Beata, p. 282.

278
Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani Secundi
, Vol. III, Periodus Tertia, Pars I, p. 374.

279
Ib.
, pp. 366-373.

280
Ib.
, p. 367.

281
Ib.,
p. 369.

282
A handwritten document by Philips is conserved in the VSA, with dates of June-July 64, and the title Patristica pro capite de B.V.M. It
consists of sheets folded in half and stapled like a notebook. On page 1, citation 2 is from Anastasius Antioc., In annuntiatione intemeratissimae: “Cum omnibus generationibus te solam beatam….teque Dominus custodivit, in te solus ingrediens ac ex te
egrediens (Ezech. 44, 2) clausamque ac obsignatam in aeternum servans”; PG 89, 1377AB. He also includes an antiphon from the Liturgy referring to
Mary’s integrity after the birth: Gaude, o Virgo, post partum integerrima. VSA, Conc. Vat. II, Batch 779, Folder 362.

283
“Non agitur de hereticis sed et modo quo doctores catholici de tali re scripserunt”; VSA, Batch 1823, CD CONCILIO COMMISSIO THEOLOGICA: 1964. 038-4.

284
MANSI X, 1151.

285
Conceptus quippe est de Spiritu Sancto intra uterum virginis matris, quae illum ita salva virginitate edidit, quemadmodum salva virginitate concepit ;
Dz-H, n. 291.

286
MANSI VII, 462: “quomodo dispensationis sacramentorum fit ab initio ex utero dispositum, quomodo et Dei genitrix fit virgo vocitata, propter eum qui
virginitatem eius dignatus est etiam sacrare post partum, uterumque (ut decebat Deum) integritate signare: quomodo secumdum veritatem mater dicta fit
propter carnem quam ex se omnium Domino ministravit”.

287
“Quae est haec porta, nisi Maria? Ideo clausa quia virgo. Porta igitur Maria, per quam Christus intravit in hunc mundum, quando virginali fusus est
partu, et genitalia virginitatis claustra non solvit. Mansit intemeratum septum pudoris, et inviolata integritatis duravere signacula, cum exiret ex
virgine, cuius altitudinem mundus sustinere non posset”; De institutione uirginis 52; PL 16, 320 A.

288
VSA, Batch 1823, CD CONCILIO COMMISSIO THEOLOGICA: 1964. 038-4.

289
PHILIPS, G., “La Iglesia y su misterio en el Concilio Vaticano II. Historia, texto y comentario de la constitución “Lumen Gentium”, Herder,
Barcelona, 1969, t. II, p. 310.

290
Ib.

291
Ib.
, p. 311. In the original French Philips’ work says: “Le Concile a jugé que la formule liturgique suffisait pour rectifier cette thèse aberrante ”
PHILIPS, G., L´Église et son Mystère, t. II, Desclee, Paris 1968, p. 246

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“Dear children! You see, hear and feel that in the hearts of many people there is no God. They do not want Him, because they are far from prayer and do not have peace. You, little children, pray – live God’s commandments. You be prayer, you who from the very beginning said ‘yes’ to my call. Witness God and my presence and do not forget, little children: I am with you and I love you. From day to day I present you all to my Son Jesus. Thank you for having responded to my call.”

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“Dear children! Pray, pray, pray for the radiance of your prayer to have an influence on those whom you meet. Put the Sacred Scripture in a visible place in your families and read it, so that the words of peace may begin to flow in your hearts. I am praying with you and for you, little children, that from day to day you may become still more open to God’s will. Thank you for having responded to my call.”

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Dear children! Today I call all of you to prayer. Open the doors of your heart profoundly to prayer, little children, to prayer with the heart; and then the Most High will be able to act upon your freedom and conversion will begin. Your faith will become firm so that you will be able to say with all your heart: ‘My God, my all.’ You will comprehend, little children, that here on earth everything is passing. Thank you for having responded to my call.

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November 16, 2013 AM – NEW REVELATIONS – Developing

Since Nov. 8, 2010, a woman identifying herself as Maria Divine Mercy, a Catholic messenger from God and the Last Prophet, has posted nearly 1,000 messages from Jesus, the Virgin Mary and God the Father on the Website TheWarningSecondComing.com. She has nearly 35,000 international Facebook followers and dozens of worldwide geographically-local Facebook sites. The main FB site, Jesus to Mankind, shows an image of a smiling Jesus as messages report of cataclysmic global devastation and Satanic influences leading to the end times and schismatic separation of her followers from the institutional church. MDMers, as her devoted followers are known – possibly numbering hundreds of thousands – have turned into a cult-like mass of sincere, truth-seeking believers who have generated plenty of formal reaction from Catholic hierarchy, religious commentators and theologians.

She has passionate advocates and adversaries. She has averaged four visions a week for three years that repeat prophetic warnings from a hundred years-worth of seers, and adds lots of her own to the mix, creating a worldwide discussion-frenzy and divisiveness within communities and families, split for or against. Her internet site ranks as the finest-looking bunch of Web pages for any prophet since…well…ever. She has marketing skills!

But nothing is known of her identity. Until now.

PR GIRL GETS TAGGED

Mary photo 2

Mary McGovern

A mosaic has formed that leads to the door step of Mary Carberry, 58, of Dublin, Ireland, who does business under her maiden name of Mary McGovern. She has four children. Two have worked for her firm, McGovernPR, including her daughter Sarah Carberry, 28. The 27-year-old company, McGovernPR, has won international awards for its skill in marketing products and ideas. Other Carberry companies are CultureLink, headed by her husband, John Carberry, and Digital Future Link, headed by Sarah. Mary, John and their adult son live in Muldowney Court, MalahideCounty, Dublin, Ireland.

DEVOTEE OF SEER JOE COLEMAN

Mary Carberry was a follower of the Irish medium/psychic Joe Coleman who began receiving visions in 2009. A year later, the online publication IrishCentral.com headlined a story, “Knock guru predicts vision following documentary debut.” Author Cathy Hayes wrote, “Before his most recent trips and visitations at Knock, Coleman worked as a healer. He ran spiritual development courses and gave clairvoyant readings before the revenue commissioners started looking into his finances. Though he was charging €40 a session for clairvoyant readings he insisted that he never charged for any kind of information to do with his visions of the Virgin Mary.”

Carberry was instrumental in promoting Coleman in broadcast and print media, promoted [wrote?] his book The Message, and maintained his Web site. It is believed she wrote a letter to Catholic Theologian Ronald Conte on Nov. 1, 2010, defending Coleman and claiming, “I am the second visionary. We both see our Lady as well as her beloved son Jesus Christ.” She made a prediction later repeated by MDM: The Tribulation has already started. The second half starts at the end of 20-12/beginning of 2013.” The correspondence is signed only “Mary” and adds, “I can’t give you my surname unfortunately.”

On the seventh day, Nov. 8, Maria Divine Mercy [MDM] emerged from anonymity to…more anonymity to receive her first official “vision” and by Feb. 2011 a slickly designed Web site called thewarningsecondcoming.com went “live.” As with Mary’s letter to Conte, the newer visionary repeats the command from the Virgin Mary that the messages from heaven be published. Since MDM emerged, Coleman says he has not seen Mary Carberry, though his current website publishes her name in a notice for prayer meetings.

CONNECTING THE DOTS

There are more connections between the names McGovern – the business woman – and Carberry – the visionary. The Irish “Independent” newspaper published this story on July 24, 2010: “An e-commerce initiative launched yesterday and aimed at the 44 million Irish-Americans has pulled off a coup by getting the backing of US internet giant AOL. Ireland-usa.com has been set up by a company called CultureLink which is owned by public relations adviser Mary McGovern and her husband John Carberry.

building site

Block 4 Harcourt Center, Dublin. Home to Trumpet Publishing, Coma Books, and the The Warning Second Coming/MDM enterprises.

The formation of CultureLink may have saved the Carberrys from bankruptcy. A few months earlier, Dec. 8, 2009, the Irish Independent newspaper reported of a couple about to their home for falling behind on payments of their $670,000 [US] mortgage. The Building Society was seeking to re-possess the €850,000 [$1.4 million] home. ”[Barrister Ann Lawlor] said John and Mary Carberry, of Muldowney Court, Malahide, Co Dublin, had not kept up monthly repayments of €5,217 [$6,991 US] for the past 10 months and were in arrears of more than €50,000 [$67,000].” The court denied the repossession.

BUSINESS LINKS

Breffni Cully

“Joseph Gabriel” at Oct. 6 Chicago MDM workshop

MDM’s visions are published, as commanded, in three volumes called the Book of Truth, by Coma Books whose only apparent products are the MDM line of merchandise. Add a fourth volume for prayers. Visa and MasterCard accepted. To assure the company’s lock on income from published distribution of the messages, Coma Books copyrights the content. Jesus speaks; MDM profits. There is additional legal language protecting publication of the messages: “In no event are you permitted to publish, distribute or otherwise reproduce in any format any of the content or copies of the content supplied to you or which appears on the Coma Books shares the same address as Trumpet Publishing Ltd, formed by Sarah Carberry [majority interest] and Breffni Cully, 60. A blogger has identified Cully as the same Joseph Gabriel who conducted and spoke at MDM workshops in Canada and the US during late summer/fall 2013, while associates made cash-only book sales. If true, the camera-shy Cully – recording devices and photos were forbidden from workshops – would have reason to change his identity to conceal his business relationship with Carberry that would link her to the visionary, Maria Divine Mercy. So, we can connect Mary Carberry to Sarah Carberry to Trumpet Publications to Breffni Cully to Joseph Gabriel to the visionary MDM.

Sarah no longer owns Trumpet Publishing. In her place is Heinrich Martin Roth, 69, of Koln, Germany. Roth maintains German-language online book sales for…the visionary messages of MDM as contained in the Coma Books-published Book of Truth! So, we connect Mary Carberry to Sarah Carberry to Trumpet Publications to Heinrich Roth to Coma Books to the visionary MDM.

Coma Books and Trumpet Publishing Ltd are located at Block 4, HarcourtCenter, Harcourt Street, Dublin, which is also the same identical contact address for TheWarningSecondComing.com, the Maria Divine Mercy Website. It’s a small world.

AWARD-WINNING MARKETING

McGovern’s marketing skills were noted in an article published in the Irish Business and Leadership journal in December 2009 that announced a new online service provided by her company. Mary McGovern remarks how skillful online content can deliver “stickiness by engaging readers on issues they care about…we produce content that stimulates online and offline debate. The key objective is to attract repeat visitors to a company’s website.”

A year later a woman concealing her identity under the name Maria Divine Mercy demonstrates an uncanny online ability to engage readers on issues they care about. With lots of “stickiness” to keep them coming back for more. And claims she’s receiving near-daily messages from a talking drawing of Jesus who tells her she is the last prophet. And 100,000 people say, “Amen.” This may be the most remarkable textbook-study exercise in effective marketing and public relations in history.

IDENTITY CONFIRMED?

In June 2013, three years after Mary Carberry separated herself from the medium Joe Coleman, Coleman received this email: [stet] ”I have read a lot about Maria Divine Mercy recently. She hides behind her false title and word is out it’s Mary Carberry. She is being heavily associated with you..can you confirm any truth in this?”

Coleman responded, [stet] “Yes this is true, it is all over the internet, I have not seen or heard of her [Mary] in three years now, but I pray for her that she will turn back to God, the devil works in many ways to deceive people and keep them from the truth, any way I am good so far have to try stay in the state of grace, thank you for your concern I send you Mothers love and Blessings, joe Coleman peace by yours amen.”

A contributor to the Facebook page SafeHarbour, for recovering MDM followers, reports that Mary McGovern’s [Carberry] online LinkedIn photo was shown to Joe Coleman who confirmed that the photo was a younger Mary Carberry. [LinkedIn is a social network site for business professionals. Mary lists among her special interests, “…reading, especially knife-edge thrillers.”]

A breakthrough revelation of MDM’s identity “went viral” since its posting Nov. 1, just 15 days ago. The detailed letter, written by someone with Carberry family contacts, identified Mary Carberry as Maria Divine Mercy. The extent of personal information in the message makes a credible case for its authenticity. Researchers contributing to this story know her personally. The author writes that Mary never had visions until she met Joe Coleman.

[stet:] ”Joe Coleman’s infestation definitely spilled onto Mary Carberry and soon she too began to have visions. In fact a number of people associated with this medium, Joe Coleman began to have visions including Keith who was killed in a car accident. If people are not in the State of Grace and start associating with mediums, false prophets, well then it is no surprise that they too become infested with the demonic which often leads to visions, prophecies etc but they are not from God, they are totally FALSE.”

Is Mary McGovern Carberry – the international marketing/public relations award-winner – the real MDM? Or the Personna concealing one or more other “visionaries”?

PRIEST” ADDS SUPPORT – Added Nov. 16

MDM’s visions earned credibility early-on from Facebook postings contributed by Fr. Marie-Paul, a Catholic priest. He was literate, persuasive, and provided convincing theological support. But Fr. Marie-Paul would slip references to other messages not so believable, tying MDM with prior visionaries including condemned deceased seer Veronica Leuken, from Bayside, New York, and the Australian cultist William Kamm, who does business as “the Little Pebble.” Kamm is serving prison time for crimes against two underage girls and is not scheduled for release until 2015. Kamm himself aggressively promotes MDM’s messages on his Website, of which there is little else left, and on YouTube videos through an intermediary. He claims he will be the last Pope.

Kamm-the-Pebble, 63, has a newer name, William Castelia, which will help establish a post-prison identity that separates him from the subject of the book, A Wolf Among the Sheep: Australian Cult Leader William Kamm. He ceased reporting his own messages from heaven by the time MDM began her visionary career. As an active visionary, though, his messages remarkably paralleled the messages from Maria Divine Mercy. Grow your own food, money will be worthless, buy gold and silver, the end is near.

And as to Fr. Marie-Paul, well, he wasn’t really a priest after all, but rather a member of the Kamm-the-Pebble cult. When Facebook followers increasingly suspected fraud, the administrator of the official MDM Facebook page, Jesus to Mankind, sought advice directly from Maria Divine Mercy who spoke directly to Jesus who said, directly, the fake priest’s contribution was “important.” Maria emails, “[Fr. Marie-Paul] added great credibility to the messages. I was sad to see him go and I miss his posts.” The fake priest continues to be “important” to Maria promoting her messages to the world under different names.

Yes, we have a copy of the email.

William “The Pebble” Kamm, prison release date 2015

UNWEAVING THE WEB – Added Nov. 16

The story of the future Pope and convicted rapist William Kamm, whose heavenly messages pre-visioned those of MDM, now takes an interesting and curious person-to-person journey to the House of Carberry. But to get there, we must go back to the confident and handsome 60-year-old who spoke at the Maria Divine Mercy workshops under the assumed name of Joseph Gabriel.

Breffni Cully, a retired dentist, business man, and cyclist enthusiast [“the flying dentist”], spoke excitedly of the visions of the Irish seer, bringing with him the print of a drawing of Jesus that talks to the visionary. He is engaged in a number of business ventures, including Pharmanex, a division of the multi-level marketing company Nu Skin, and Trumpet Publishing Limited, with whom he shared ownership with Mary Carberry’s daughter, Sarah. At least once, he got into a little legal trouble. In 2007 the Inishowen News of Donegal, Ireland, reported that Cully was involved in a “medical card scheme” that earned him $144,504 [US]. With all his relationships, personal and business, he lists only two “friends” on his Google+ page. His estate manager and Christine Lammerman.

Christine Lammermann is the former mother-in-law of the Little Pebble, William Kamm! What are the odds that Kamm would have a relative who is a personal friend of a business partner of the Carberrys?

THE LAMMERMANN LINK – Added Nov. 16

In 1991 Lammermann and daughter Bettina immigrated to Australia from Munich, Germany, to join the Little Pebble’s [Kamm’s] commune. At its peak, the order Kamm founded in 1983 had an estimated 500,000 followers worldwide. Bettina, at 17, became Kamm’s “secret mystical wife” and “Queen of the Cult.” She gave birth to six of Kamm’s 16 children [from 8 “wives” – all by immaculate conception] before “divorcing” him in 2006, a year into his prison term. Bettina, now 40, has moved far from the maddening crowd. Her mother remained in the commune for another seven years and, until recently, used its address on Koloona Drive, Cambewarra, New South Wales, for her internet marketing business.

Lammerman, an online marketing entrepreneur of natural health and other products, is also an organizer of the Catholic “Our Lady of Refuge” organization inspired by German Bishop Ralph Napierski who unsuccessfully attempted to participate in the conclave to elect the current Pope. Napierski isn’t a real bishop, but he dresses and acts as one. In mid-November 2011, Maria Divine Mercy’s visions began to appear on Lammermann’s Website with the same frequency as they appear at the official MDM Website. But there is no attribution to MDM or reference or link to her site. At one point, Lammermann found it necessary to specifically deny claims she wrote the messages. In email Lammermann seems to admit to the authorship of one MDM prayer, now numbering 125. In reference to prayer number 31 she comments, “I hope you like what I wrote.”

We know from audio interviews she’s given, by her admission and evidence of accent, that the “Last Prophet” Maria Divine Mercy is an Irish business woman with children. But is she getting a little help from her friends? Better yet, is this a brokered marketing scheme between an Australian cultist, an Irish businessman, and a marketing/pr firm, all seeking to advance their own interests?

What a tangle web we weave.

CHURCH REACTION

MDM’s messages from heaven have been publicly condemned by Catholic bishops in several countries where the cult has evidenced itself. But the Irish bishops, who have jurisdiction over Mary, have not publicly spoken. And the silence is puzzling. But the Nov. 1 writer, cited above, says Dublin Archbishop Diarmuid Martin knows of the woman and assigned an Irish exorcist priest to meet her and examine her messages. She writes, “He told her that her messages were not from God, that they were utterly FALSE.”

IS IT OVER YET?

Can the MDMers be convinced the scam is up? Or will these messages extend far into the future? The seers of Necedah, Wisconsin and later Bayside, New York, each reported visions for 20 years. Both condemned. There are hundreds of others. Some good; some not so good. Followers speak of the promotion of Catholic devotions, the emphasis on prayer, fasting, penance, recitation of the Rosary and the Divine Mercy Chaplet. There are more than 125 MDM prayers that form a Crusade of Prayer that circles the world. And it’s only three years old! This sure sounds like Jesus’ work. Or another diabolical trick to deceive faithful and sincere truth-seekers. There is honey in the trap.

The financial stress the Carberrys endured evidenced by the threat of the loss of their home, and the social and business embarrassment, may have created an emotional foundation that pushed Mary to seek spiritual comfort. Perhaps Mary’s association with Joe Coleman suggested her own transcendental project. She had the in-family talent and international contacts to market to a world starved for spiritual clarity. I don’t believe Mary or Joe or other “seers” set out initially to deceive. The sincerity in the eyes of Joe Coleman kneeling in prayer wins hearts. The prayers and messages from those behind the curtain of Maria Divine Mercy capture minds and souls. The Irish – or Australian – “visionary” may have an authentic bridge from this side to the other, but it isn’t God talking. The dark forces are a wink away. The devil will embrace his enemy and betray his friends in the grand exercise of wickedness and entrapment.

We are told that in the end even the elect will be deceived. The time is ripe with befuddlement and desperate for leadership. For a time, I was convinced that these messages were authentic. But there were problems I kept dismissing. Contradictions. Harsh language. Even problems with sentence structure and punctuation! [Is no one checking these for grammar?] Forget the theological arguments: We live in an age dispossessed of doctrinal allegiance – at the highest levels! It is the person of Mary Carberry that speaks to the deceit. Mary and John have a beautiful, intelligent and talented family. Pray they are sheltered from harm as a consequence of these revelations. And that she comes clean soon.

It’s time to lift the curtain.

Saseen

——————–

The author of this article lives in the United States and has no personal or business relationship with the Carberrys or any of the individuals named. In his quest to determine the genuineness of the messages, which more and more promoted a schismatic split from the Catholic Church, he discovered a cadre of courageous inquirers in many countries engaged in ongoing research into the mystery of the veiled woman. But there was no single document to tell the story until now. If you have new information, please add it to the comment box [requests for confidence will be respected] or post it at one of the Facebook pages devoted to assisting former MDMers. All comments are read. The date at top will change to indicate the addition of new information. This article should be understood as a compassionate gesture to those perpetuating these messages, and to those victimized by them. God Help Us All.

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Jesus

I wish to speak to you today about love. I am all love. All love is Me. My children of this world must learn about love again, because, for many, the essence of love has been so distorted, they do not recognize it as valuable, or seek to obtain it. Love is quiet and steady, My children. Love can be relied upon. Love does not diminish in the face of temptation. There are many kinds of love upon earth and all genuine love has its place. I want My children to examine the genuine opportunities for love in their lives. Certainly a family is a primary source of love. But many families have failed in love and their members drift away in bitterness. Children, the obligation to love someone does not mean you will not be hurt. On the contrary, often, and I must say usually, this obligation to love insures that you will be hurt and it carries with it another obligation and that is the obligation to forgive. If you would like to see an example of someone who has been hurt, look at Me.

 

You did not deserve to be hurt, little one. I understand and I see everything. I also did not deserve to be hurt. I tell you now, dearest ones, that you have hurt Me many times. Your neglect alone wounds Me terribly. But I love you. I understand you are not perfect. I look upon you and truly, I forgive you. Please accept My forgiveness and let Us begin Our walk together anew. Please, dear wounded child, take My forgiveness into your heart and let it make a home there. If a guest is welcome, a guest causes little trouble to his host because a guest who feels truly welcome will make himself at home and not cause his host any trouble. A welcome guest sees to his own needs and seeks to help his host. Isn’t that true, dear one? I am your Guest. I am a Guest in your soul. Make Me welcome and I will heal, nourish, and recover your soul. Your heart will beat only with love. I will cleanse the bitterness and permanently remove the hurt. I will leave such a surplus of forgiveness that you will have plenty to lavish upon those who have hurt you. Dear children of this one true God, seek out people who have hurt you, especially in your family, and offer your forgiveness. You don’t need to look for it.

 

Ask Me where it is, dear child, and indeed, I will hand forgiveness to you. If you do this, you will heal. You may say, “Jesus, it is too hard. I cannot do this as I have been hurt too badly.” My child, again I counsel you to practice. Say these words of forgiveness in your head. Then say them aloud. Become used to the sound of them. With My graces, it will not only be possible, it will be easy. Trust Me, who loves you with a genuine love and seeks your peace. I want no barrier of bitterness between Us. I want to heal you. I want to heal families. Do not be afraid. If someone rejects your forgiveness, that is their loss. You will heal, and you will be rewarded. It matters not to Me what a recipient does with a gift you have given. I look only at the fact that you have given when I examine your life. So welcome Me as your Guest, My beloved one. I will put so much love and forgiveness in your heart that you will not be able to give it away fast enough. I am your God. Believe in Me.

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Imprimatur for Direction for Our Times Materials
November 11th, 2013

Dear lay apostles,

We are happy to share with you today the news that Bishop Leo O’Reilly has granted an Imprimatur for all of the writings of Direction for Our Times. This is good news and is another step forward for the Apostolate of Jesus Christ the Returning King. Below you will find the actual language, as well as the titles of the writings. Each reprint will now include the Imprimatur.

 

To appear in each book:

Nihil Obstat: Very Rev. John Canon Murphy, PP, VF

Imprimatur: +Most Rev. Leo O’Reilly

Bishop of Kilmore, Ireland.

The Nihil Obstat and Imprimatur are an official declaration that a book or pamphlet are free of doctrinal or moral error and that ecclesiastical permission for its publication has been granted.

 

The official Church diocesan commission is at a late stage of its process and therefore we are delighted to receive the Imprimatur now. We, along with you, peacefully await the outcome of that commission.

Apostles, thank you for your hard work, faithful support and kindness to us on the staff. We are seeing enormous growth in many areas so please continue to pray for us. We are here for you to support your good work in spreading this apostolate. Hopefully, the Imprimatur on the writings will make your jobs a little easier!

Faithfully,

Fr. Darragh Connolly

Chaplain

p.s- as always if you have any questions, please contact the office.

 

Below are two letters from Anne’s bishop, Bishop Leo O’Reilly, bishop of the Diocese of Kilmore, Ireland. They contain statements on his position from June 2006 and September 2011. These statements reflect the current position of Bishop O’Reilly, who is the competent ecclesiastical authority in this matter.

For More Information – Clergy
Clergy members seeking further information may contact Fr. Darragh Connolly, Bishop O’Reilly’s designated representative in these matters, by calling the Direction for Our Times office – USA (708) 496-9300 or Europe +353(0)49 437-3040.

Letter from Bishop 2006

Letter from Bishop 2006

 Letter from Bishop 2011

Letter from Bishop 2011

 

 

CoatofArms

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“Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”

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Obedience to the Church is the quintessential ingredient of authentic Catholic Marian devotion.

On October 21, 2013, Archbishop Carlo Viganò, Papal Nuncio to the United States, sent a letter to the Msgr. Ronny Jenkins, Secretary of the United States Conference of Catholic Bishops regarding a Medjugorje visionary and his upcoming conferences in the United States. This letter was sent at the request of Archbishop Gerhard Müller, Prefect of the Congregation for the Doctrine of Faith (the Vatican Congregation which oversees the evaluation of reports of Marian apparitions).

The letter immediately addresses scheduled speaking engagements of Medjugorje visionary, Ivan Dragicevic, but then proceeds to enunciate the policy that “clerics and the faithful are not permitted to participate in meetings, conferences or public celebrations during which the credibility of such ‘apparitions’ would be taken for granted.” In support of this restriction, the letter of the Nuncio quotes the major portion of a sentence from the Apri 10, 1991 statement of the Ex-Yugoslav (now Bosnian) Conference of Bishops at Zadar: “On the basis of the research that has been done, it is not possible to state that there were apparitions or supernatural revelations.”

Although this restriction could potentially elicit elements of surprise and even confusion on the part of some, there is no true need for anxiety or loss of peace. Let us examine this restriction in light of the Church’s own precedence in dealing with reported apparitions which are still undergoing investigation.

Classically within the Church’s Tradition, there are three possible classifications concerning the ecclesiastical evaluation of an alleged Marian apparition: 1) constat de supernaturalitate, which indicates that the reported apparition “consists of a supernatural origin”; 2) non constat de supernaturalitate, which designates that the supernatural character of the reported apparition cannot be established at the time of examination, but leaves open the possibility for later ongoing evaluation (which could include later positive approval); and 3) constat de non supernaturalitate, which establishes that the alleged apparitions are not of a supernatural origin, and therefore devotees should in no way participate in or promulgate devotion to the alleged apparitions.

While the letter of the Papal Nuncio does refer to the 1991 statement of the Bosnian bishops regarding Medjugorje, there are further elements contained in the 1991 declaration that are helpful for a more complete understanding of the official Bosnian Bishops declaration.

In point of fact, the full sentence taken from the 1991 Bosnian Bishops statement reads: “On the basis of the investigations so far, it cannot be affirmed that one is dealing with supernatural apparitions and revelations.” From the perspective of theology and Church precedence, the “so far” is critically important, as it clearly establishes the Bosnian Bishop statement regarding Medjugorje to fall within the second classification of “non constat de
supernaturalitate” as opposed to “constat de non supernaturalitate.” In short, the Bosnian statement makes clear that Medjugorje is not a “prohibited” apparition, but a reported apparition which merits ongoing investigation.

Back to Church precedent. While a reported apparition is still under investigation, it is normally the case that personal devotion by the clergy or faithful, whether individually or in public gathering, is permitted by the Church, as long as there is not “official” parish or diocesan status given to the conference or pilgrimage, as such could lead to the erroneous conclusion that the reported apparition was already been officially approved by
legitimate Church authority.

Moreover, the clergy and faithful are free, on a personal basis, to accept a reported apparition as authentic, as long as there is the willingness to submit faithfully and obediently to the Church’s final and definitive judgment regarding the reported apparition’s authenticity. This, once again, typically includes permission to pilgrimage to the reported site, to gather privately or collectively to pray or to discuss the reported apparition, albeit
without any official ecclesiastical endorsement implied.

Further, the 1991 Bosnian Bishops Statement goes on to state that even for pilgrims motivated by belief in the apparitions, pastoral care should be provided for these pilgrims, and hence the local bishop and other Bosnian bishops should in fact provide for such care:

However, the numerous gatherings of the faithful from different parts of the world, who come to Medjugorje, prompted both by motives of belief and various other motives, require the attention and pastoral care in the first place of the diocesan bishop and with him of the other bishops also, so that in Medjugorje and in everything connected with it a healthy devotion to the Blessed Virgin Mary may be promoted in accordance with the teaching of the Church.

Here we see the Bosnian statement seeks to provide pilgrims who are motivated to visit Medjugorje based on belief in the apparitions the appropriate pastoral care, without in any way discouraging, let alone prohibiting, private pilgrimages fostered by personal belief in the authenticity of the reported apparitions.

Another Church directive which grants permission for “non official” pilgrimages to Medjugorje appears in the May 26, 1998 instruction from the Congregation for the Doctrine of Faith itself. Archbishop Tarsisio Bertone, at that time Secretary to Cardinal Ratzinger in the CDF, states in a May 26, 1998 letter to French bishop, Most. Rev. Gilbert Aubry:

As regards pilgrimages to Medjugorje, which are conducted privately, this Congregation points out that they are permitted on the condition that they are not regarded as an authentication of the events still taking place and which still call for an examination by the Church.

Here again we see the approval of private pilgrimages, without any prohibition based on personal belief in the apparitions, but only with the qualification that the pilgrimage not be misconstrued as “authenticating” the apparitions while still under investigation. It is also important to note here that the recent letter of the U.S. Papal Nuncio does not prohibit the continuation of private pilgrimages to Medjugorje which were approved under the specified conditions both by the 1991 Bosnian declaration and in the 1998 CDF clarification.

Still, in this light, we can see why the new restrictions concerning conferences or public gatherings which presuppose Medjugorje’s credibility, as contained in the October 21 letter of the Papal Nuncio, could cause surprise and even confusion for those who have faithfully followed the Church’s disciplinary directives regarding Medjugorje up to this point.

But surprise or confusion does not justify disobedience.

To Medjugorje followers worldwide, I would say: obey and pray. As specified by the Nuncio at the directive of CDF, any Medjugorje “meetings, conferences or public celebrations during which the credibility of such ‘apparitions’ would be taken for granted” should be cancelled until further notice or change of policy by rightful Church authority.

Medjugorje devotees must follow the stellar example of St. Pio during his some ten year prohibition by the Church from saying Mass publicly in light of the temporary Vatican and diocesan rejection of his reported mystical phenomena. During his time of prohibition, Padre Pio never denied the authenticity of his stigmata, bilocation, or other authentically supernatural wonders (how could he?—they were true!).

He simply obeyed.

Recall as well the Church prohibition, both from the local diocese and from the Congregation for the Doctrine of Faith, of the apparitions of Jesus to St. Faustina, which now constitutes the universally-approved and celebrated Divine Mercy devotion. Such is the sometimes imperfect process of the Church in the difficult task of evaluating what Blessed John XXIII called “those supernatural lights.” This prohibition was finally lifted in 1978 by the intercession of Bl. John Paul II, but only after many years during which Divine Mercy devotees had to obediently cease public celebration or distribution of the heavenly message of God’s infinite mercy.

They too obeyed.

This new restriction (which is nothing like a formal prohibition) can, in fact, become a providential opportunity to show the world that the great majority of Medjugorje followers live and breathe at the heart of the Church, in full obedience to the Church, and are not “fringe fanatics” whose faith hinges only on an alleged apparition, as some critics may at times assert.

The proof is obedience.

To the larger public, I would say: be clear and beware not to take the new restriction for what it is not: a definitive Church statement against Medjugorje’s authenticity. The CDF has a right, for whatever reason, to implement further restrictions while the ongoing Vatican Commission completes its study, which will ultimately go before Pope Francis for final judgment.

But the fact remains, the Church process is not over. Medjugorje has not been declared “constat de non” by the U.S. Nuncio letter, and any conclusion or promulgation at this time that Medjugorje has been officially condemned would be its own form of disobedience to proper Church authority. To do so would be to usurp the role of the CDF and ultimately of Pope Francis himself to make the final discernment of the authenticity of Medjugorje—a critical and historic discernment which belongs to the Church’s Magisterium alone.

Gamaliel had it right: “…If this plan or this undertaking is of men, it will fail; but if it is of God, you will not be able to overthrow them. You might even be opposing God” (Acts 5:38-39).

Dr. Mark Miravalle

Dr. Mark Miravalle is a professor of Theology and Mariology at Franciscan University of Steubenville. He is a prolific writer on topics regarding the Blessed Mother and is frequently consulted on reported Marian apparitions. To read more on this topic, visit www.motherofallpeoples.com/store and www.markmiravalle.com

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Pope Francis will be welcoming the Our Lady of Fatima statue from Portugal to the Vatican next month.  He plans to use the occasion to consecrate the world in to the Immaculate Heart of Mary—as Pope John Paul II had done in 1984 and 2000—just as the Blessed Mother had requested in her 1917 apparition to three shepherd children at Fatima, Portugal in order to foster world peace.  Indeed, with the crises in Syria and Egypt boiling and threatening to spillover to neighboring states, the looming crisis over Iran’s suspected nuclear weapons program, and Russia’s growing anti-western foreign policy stance and a more assertive role in the rapidly deteriorating Middle East, Pope Frances’ consecration to Our Lady of Fatima is urgently needed.

Read the rest on Catholic Exchange…

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Pope Francis’ entrustment of the world to Our Lady of Fatima has rekindled interest among Catholics about Marian apparitions.  The Lady of Fatima apparition came to Portugal in the last stages of bloody World War I, while another, largely ignored Marian apparition occurred in another small European country, Amsterdam, The Netherlands, in the last gasps of World War II.  While Fatima is well known for the Blessed Mother’s warnings and predictions of coming events in world politics, the apparitions in Amsterdam had even more to say about the future of the world and humanity.  And the apparitions in Amsterdam offered a new Marian dogma much as the Rue Du Bac, Paris apparitions to Saint Catherine Laboure in 1830 heralded the proclamation of the dogma of the Immaculate Conception.  The Amsterdam apparitions, moreover, offered humanity help should the Church proclaim a fifth and final Marian dogma.

Our recent article on the Fifth Marian dogma sparked a considerable amount of debate and discussion on the pages of Catholic Exchange. Our article referenced the Lady of All Nations Marian apparitions that happened over the course of years in the wake of World War II in Amsterdam. Bishop Jozef Marianus Punt, the Bishop of Haarlem and Amsterdam, courageously declared in 2002 that this series of Marian apparitions were of supernatural origin and were worthy of belief.

Still though, the promotion of the Lady of All Nations devotion and mission has been hampered a lack of education about the apparitions as well as by controversies, disputes, and misinformation. Such seems to be the case with many, if not, all Marian apparitions. They go through a terrible time of trial before they become widely accepted and venerated by the faithful, much like the histories of Lourdes and Fatima in which visionaries or seers were treated harshly by both civil and Church authorities.

We would like to aid and clarify some of these problems for the Lady of All Nations, especially because her warnings of the state of the world today are so timely and her offer of heavenly assistance is so urgently needed. First, we would like to share with you what the Lady of All Nations was asking of humanity in the Amsterdam apparitions. The Lady of All Nations is one of the most important Marian apparitions in the history of the Church. It is a capstone, if you will, for the long history of Marian apparitions.

What the Lady of All Nations Asked for in Amsterdam

The Amsterdam apparition consisted of fifty-six messages given from 1945 to 1959 by the Lady of All Nations to a single Dutch woman, Ida Peerdeman, who worked as a secretary in Amsterdam. This woman was a devout Catholic as well as a modest and humble person, but otherwise unremarkable in the eyes of the world. She was a worldly “nobody,” and she acted only as an “instrument,” as the Lady of All Nations told her several times during her visitations. That Ida was by the standards of the worldly was insignificant was entirely in keeping with other famous Marian apparitions in which the lowest of the low of humanity are used for Heavenly purposes such as St. Bernadette of Lourdes who was an illiterate shepherd girl.

The Amsterdam messages had a wide variety of content and were given with a great deal of imagery in which the Lady of All Nations conveyed to Ida an astounding acute depiction what was to come to the world. Keep in mind that these messages were given after the Second World War that ravaged Europe and Holland in which many people looked ahead with optimism after the defeat of Nazi Germany and Catholicism flourished on the continent. Instead, the Lady of All Nations warned of the fading away of vibrant Catholicism in Europe, disputes and conflict within the Church, the rise of secularism, the decay of tradition families, economic hardships, natural disasters, dramatic climate change, and more armed conflict—all of which has come to be in the decades since just as the Lady of All Nations had foretold and contrary to the conventional wisdom of man.

The Lady of All Nations pointed humanity’s failure to live by Christ’s teachings as the root cause of the world’s ever increasing degeneration, disaster, and war. She said that the world paid no heed to Christ’s sacrifice on the Cross and failed to live by the commandments and the grand commandments to love God and our neighbors.

The Lady of All Nations asked humanity for several things in order to avert even far greater degeneration, disaster, and war unless humanity changed its ways. First, she offered a powerful prayer to call down the Holy Spirit to renew the earth and asked the faithful to pray it daily:

Lord Jesus Christ, Son of the Father, send now Your Spirit over the earth. Let the Holy Spirit live in the hearts of all nations, that they may be preserved from degeneration, disaster and war. May the Lady of All Nations, the Blessed Virgin Mary, be our Advocate. Amen.

The prayer has been approved by the Bishop Punt of Haarlem-Amsterdam and the Congregation for the Doctrine of the Faith. The wording of the prayer was slightly changed in Rome. The original form of the prayer given by Our Lady included the expression “who once was Mary,” but was adapted to “the Blessed Virgin Mary” at the request of the Vatican Congregation for the Doctrine of the Faith in an effort to avoid “any pastoral misunderstanding,” which was implemented in 2006.

Second, the Lady asked that her image, which she has shared with Ida and which was, in turn, painted, be promoted through the world. She asked that her image along with her prayer be printed in all languages to call down the Holy Spirit anew. The beautiful image has the Lady standing before the cross–wearing the loin clothe Christ wore on the cross around her wait–over the world shining graces from her hands to humanity depicted around the world by white and black sheep.

Third, the Lady asked for the construction of a church in her honor in Amsterdam. She gave fairly detailed description for the location of the Church in what was then open land, and even showed Ida what the Church will look like. Again, the Lady’s words contradicted the common wisdom of man today. With Catholicism dying out in Europe and churches being closed in Holland and throughout the continent, one would think that the last thing the world and the Netherlands needs is to build a new church. But the Lady of All Nations wants a place of pilgrimage for all peoples of the world in the heart of one of the most cosmopolitan cities of the world, a cultural cross roads of today’s globalized world.

Instead, the dogma of Mary as co-redemptrix would officially acknowledge the unique role that Mary played in the salvation of humanity. She is the one who gave Christ the blood to shed at the crucifixion. And she is the only one in the Gospels who was present for the whole of Christ’s life of earth, from the beginning to the middle, and to the end. She suffered with the Redeemer throughout his lifelong mission of redemption, which reached its climax at Calvary. The Lady of All Nations also made it clear that the proclamation of this fifth Marian dogma was a heavenly pre-requisite for peace: “Once the dogma, the final dogma in Marian history, has been proclaimed, the Lady of All Nations will grant peace, true peace, to the world.”

Prophecies and Predictions as Authentication

The Amsterdam apparitions’ consistency with the Gospels is one mark of their authenticity. The apparitions also emphasized the teachings and importance of the Church’s sacraments, especially the Eucharist as the actual body and blood of Christ, not just a symbol of them. Another mark of their authenticity is the stunning number of prophecies and predictions about the course of world politics that have come to fruition over the years. Keep in mine a distinction between “prophecy” and “prediction.” A prophecy is a warning of what could come unless mankind changes its behavior, while a prediction is of an event that is bound to occur. Another feature of the prophecies and predictions given at Amsterdam is the symbolism and images in the messages that appear to obscure the meanings before events, but they become almost crystal clear after the event or events take place.

Some of the prophecies and predictions given by the Lady of All Nations about international politics were the following:

  • In March 1945, in the first of the 56 messages given at Amsterdam, the Lady of All Nations showed Ida a vision of troops returning from war and told her the date May 5th. The Lady held up the Rosary and said “It is thanks to this.” The Netherlands was then liberated from Nazi forces by Allied troops on 5 May.
  • Ida, the seer, in 1945 saw a vision of the biblical Jewish exodus from Egypt and the Lady of All Nations said, “But Israel will rise again.” Jewish settlers in Palestine Israel three years later in 1948 two fought a bitter war against Arab forces to establish an independent state of Israel.
  • Ida saw in 1945 an image of “China with a red flag.” Just four years later, the communists won the Chinese civil war and adopted a red flag as its symbol in 1949.
  • The Lady of All Nations showed Ida in 1950 an image and let her experience some of the affects of a huge explosion that scorched a plain in Russia. The Soviet Union three years later detonated a hydrogen bomb, the power of which made the American atomic bombs dropped on Japan during World War II look like firecrackers.
  • Ida was warned in 1949 of the conflict that broke out on the Korean Peninsula. The North Korean attack on South Korea in 1950 shocked the western world. Ida was shown “demarcations being made at intervals.” An armistice ended open warfare, but the border separating the two countries grew into the most heavily armed one in the world today just as Ida had seen in the Amsterdam vision.
  • The Lady of All Nations in a 1950 vision showed Germany and Europe divided into two. She passed her hand over the dividing wall and it quietly disappeared. The wall that divided Europe in Berlin during the Cold War collapsed decades later in 1989. And contrary to the common wisdom that the Cold War could only go away with the clash of arms between the United States and the Soviet Union, it faded away peacefully as implied by the Lady of All Nations’ vision.
  • The Lady of All Nations showed Ida in 1947 a vision of Cairo, Egypt and she warned, “The world is, so to speak, going to be torn in two.” Egypt had a major political convulsion in 2011 in which an authoritarian leader was ousted after decades in power. The uprising set led to a chain reaction of political upheaval throughout the Middle East and has given windows of opportunity for militant Islamic movements to rise in power. A Middle East emboldened with militant Islamic ideology in opposition with Western culture is certainly consistent with the Lady of All Nations’ warning decades earlier of a world “torn apart.”

One of these predictions or prophecies coming into being could be readily dismissed by a skeptical observer as a “fluke” or as a “lucky guess.” Two of them could be disregarded as mere coincidence. Three or more of them would have even the most jaded of observers—if he or she were open-minded and objective—wondering what is going on here? By and large, international relations scholars do a very poor job of predicting future events and none saw all the events predicted and prophesied by the Lady of All Nations.

Dangers Lying Ahead

With such an impressive record of prediction and prophecy, we should take heed of the Lady of All Nations’ warnings for the future.

  • The Lady warned of climate change that was to occur to the planet. The warnings came at a when no one spoke of “global warming” or the “new normal” in the face of ever increasing and disastrous storms the likes of hurricane Sandy which recently crashed into the United States’ east coast.
  • She warned of coming economic and currency crisis. Today, when the European Union’s currency, the Euro, appears to be coming undone with the economic crises in numerous member states such as Greece, Spain, Portugal, Ireland, and Italy these warnings seem to be coming to fruition.
  • The Lady of All Nations also warned of problems inside the Catholic Church. Certainly, the pedophilia crisis which erupted in the church in the United States and throughout the world in the past decade dovetail with the Lady’s warnings.
  • She warned in 1951 of internal conflict in China, but foretold of the subsequent rise of Catholicism in China, “After much fighting, China will return to Mother Church. After much fighting.”
  • She showed Ida images and let her experience some of the horrible chemical and biological warfare. Chemical warfare already been used many times in combat to include most recently in Syria, but biological warfare has not been used to the extent of which the Lady of All Nations implied in her visitation.
  • She warned in a 1955 vision, “A time of great inventions is to come. There will be alarming inventions, such that even your shepherds will be astonished and say: ‘we are at a loss.’” She reiterated, “I just said: alarming inventions will be made. God allows this; but you peoples, you can see to it that it does not result in disaster. You peoples, I beg you…So that you do not arrive at alarming things, nations, the Lady begs you now, today: ask the Father, the Son, and the Holy Spirit to protect His people, to bring His people to unity once again. People have to attain unity, to be one, and over them: the Lady of All Nations.”

We Should Listen and Act

Taken collectively, these predictions and prophecies of dangers looming in humanity’s cut against the grain of the common mind of western world. The western elite collectively is infused with philosophy from the Enlightenment that mankind is on a steady march of progress and becoming ever better and humanity and has no need for God in the process. The cosmopolitan western elite believes that technology and democracy promotion is the means for mankind’s path toward perfection.

In its arrogance, the cosmopolitan elite ignores the fact that their counterparts in rising powers from the Middle East to Asia do not share their philosophic idealism. Instead, they are motivated by militant religious ideology, the pursuit for raw power, or some combination of the two. The cosmopolitan western elite clings to its atheistic worldview even in the face of stubborn realities with the world degenerating, experiencing more natural- and man-made disasters and wars, just as the Lady of All Nations warned.

The Lady of All Nations’ prophecies and predictions are warnings of what is to come unless humanity changes course. We have it in our power to avoid the calamities of which she warned. That indeed the motherly advice given at Amsterdam; the Lady of All Nations offers all nations and peoples of the world hope by turning to her Son and the life according to the Gospels. She warned in 1950, “You will see that only after much misery and many disasters will the Cross again be raised up. Everyone shall do one’s part, according to one’s ability. And I again point out the first and greatest commandment: Love, Love of Neighbor.”

The Lady gave us the weapons need to avert degeneration, disaster, and war. But we have to do our part. We have to ask for Heavenly help. We should say daily the prayer the Lady of All Nations gave us, spread her image in all languages around the world, and help establish a Lady of All Nations church in Amsterdam.

All the while, we are charged by the Lady of All Nations to petition the Holy Father for his declaration of the Fifth and Final Marian dogma, Mary as Advocate, Mediatrix, and Co-Redemptrix. The Lady of All Nations said clearly and directly to Ida, “Child, pass it on well that those who fight and work for this cause, which the Son wants to be realized, are to do so with great ardor and zeal.” She offered no caveats or qualifications such as when it is convenient, politically expedient, or easy—she simply said “with great ardor and zeal.” Our task is to petition or encourage, support, protect, follow, and love the Holy Father, not to try to impose anything on Christ’s vicar on earth. With the extremely Marian Pope Francis, the “Pope of the People” at the Church’s helm, we have every reason to write to him in confidence that our petitions will be heard and discerned.

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“Dear children! Also today I call you to prayer. May your relationship with prayer be a daily one. Prayer works miracles in you and through you, therefore, little children, may prayer be a joy for you. Then your relationship with life will be deeper and more open and you will comprehend that life is a gift for each of you. Thank you for having responded to my call.”

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“Lord Jesus Christ, Son of the Father,

send now your Spirit over the earth.

Let the Holy Spirit live in the hearts of all nations,

that they may be preserved from degeneration, disaster, and war.

May the Lady of All Nations, the Blessed Virgin Mary, be our Advocate. Amen.

 Free copies of this prayer card may be obtained by contacting Mother of All Peoples at: mary@motherofallpeoples.com.

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Note: Mrs. Janie Garza, a visionary from Austin, Texas, has received permission from her last two local ordinaries to continue her ministry in regards to her messages from Jesus, Our Lady, St. Joseph, St. Philomena, and several saints and angels, inclusive of the Three Great Archangels, St. Michael, St. Gabriel, and St. Raphael.  On Thursday, September 5, 2013, St. Michael conveyed a message regarding the importance of prayer and fasting to stave off war, and specified the power of Our Lady as Mediatrix, who will “crush the head of Satan” through the Prayer of the Lady of All Nations.  We should all be daily praying the Prayer of the Lady of All Nations for peace in the Middle East and globally, and for the Proclamation of the Dogma of Mary, Co-redemptrix, Mediatrix, and Advocate. -Editor.

St. Michael: Behold, beloved of the Father, we, the Three Archangels bring you guidance from heaven. Ponder all that we share with you.

Beloved, continue to pray and fast for all the violence and the evil in the world. Behold the vision before you.

Janie: In the vision I saw the world and I saw fire in many areas that was consuming the world through its violence, the killing of innocent people, riots and bombings. This evil was more present in the Middle East.

I saw other countries that were becoming restless and the spirit of war was in their hearts.

I saw our country, where our world leaders were making decisions that could be devastating for these other countries.

I said to St. Michael, “You have shown me this before.” (I understood that this prayer should be prayed daily.) And he responded, “Yes, beloved, you have seen these visions before.” And I asked, “Are you telling me that we may be involved in a war?” He responded, “With God’s help and prayer and fasting all can be dissolved.” He continued, “Many people in the world have continued to ignore the warnings from heaven, and so the evil and the increase of sinfulness continue to plague the world. Keep in mind, beloved, that prayer and fasting is the remedy to annihilate the evil in the world.”

Beloved, now more than ever is the time to pray the prayer to the Lady of All Nations. This prayer is powerful and is so needed in these times. (From 1989 to the present time,  I have seen these visions repeatedly.) The beast is strong, destroying many lives, but the Lady of All Nations, the Co-Redemptrix, the Mediatrix of All Graces will crush the head of the beast.” (When St. Michael said this, his voice was very strong, as if the earth trembled at these words.)

St. Gabriel spoke to me and said, “Humble servant of God, listen with your heart to what we share with you. Be at peace and pray unceasingly.”

Then St. Raphael spoke, “Little suffering servant of God, prayer and fasting will bring much healing to a world where many have lost their way. We are always at the disposal of those who invoke us.”

Then St. Michael spoke, “Be at peace, beloved, and remember that prayer is so powerful. Remember, God is your Creator, and He will not abandon those who cry out to Him through their prayers. Peace, beloved, peace.”


PLEASE JOIN US IN THE POPE’S URGENT REQUEST

francis

Pope Francis Calls For Peace in Syria
Announces Worldwide Day Of Prayer And Fasting
On Saturday, September 7, 2013

“WAR BRINGS ON WAR! VIOLENCE BRINGS ON VIOLENCE!”

 

“THE WORLD NEEDS TO SEE GESTURES OF PEACE

AND HEAR WORDS OF HOPE AND OF PEACE”

THE FIVE-HOUR-LONG PRAYER VIGIL IN ST. PETER’S SQUARE
WILL LAST FROM 7 PM UNTIL MIDNIGHT 

1 PM TO 6 PM EASTERN TIME USA
12 PM TO 5 PM CENTRAL TIME USA

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July 19, 2003 | Volume One

I want to speak to My children about trust. We are practicing trust at this time, because there will come a time in your life when trust will provide you with all manner of comfort and spiritual safety. Indeed, there will come a time when children of the light will flee to their trust and wrap it around them like a protective blanket. In the time of upheaval, trust in God will come naturally to My chosen souls who have practiced. I am seeking a fullness of union with My children. In this way, service to your God becomes easy. You would not trust someone you did not know, who is a stranger. Therefore, you must come to know Me.

Through prayer, you will develop an easiness with Me, despite My divinity. It was never intended that mankind live apart from his God. It is for this reason the world experiences such profound darkness. The world has moved away from My heart. The world is deluded into thinking union with God is unattainable, and even sadder, unimportant. Spirituality and your relationship with the God of All is not something extra, like a hobby. It must be the defining compass in your life, always directing your journey. You need only look around to see the result of living without this love and direction.

Man, who professes to be so aware of seeing to himself and addressing His own needs, is starving to death in a loveless wasteland. A person who has a genuine love for himself sees God as his friend, his ally, and loves all those around him. A person who has a genuine love for himself forgets about himself in the service to others. Ponder that thought, children, for in it lies the answer to the universe. I will clarify it for you if you ask Me in prayer. Be happy, dear children, for your Jesus loves you, and guides you with joy.

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The Lady appears in public

In the morning, during Holy Mass, I suddenly hear the voice of the Lady saying,
“I will come today. Go to the chapel.”

In the evening there is adoration, and the church is very crowded. During the fifth glorious mystery I hear the voice of the Lady saying again,
“Go to the chapel.”

However, since the church is so crowded, I don’t dare go, and I remain seated. A bright light comes from behind, from out of the chapel, and goes through the church. I am terribly frightened by this. Now, all of a sudden, I hear the voice of the Lady very clearly, right by my ear. I hear the Lady say,
“Get up!”

It sounds so commanding that I rise with a start and walk towards the back. I feel as if I am floating. When I arrive at the chapel where the painting is, I see a sea of light there. I kneel down on the stone floor. Out of that light the Lady suddenly comes forward, more beautiful than I have ever seen her. The Lady says,
“Pray my prayer.”

But I am so deeply touched and impressed by everything that I can’t speak. Interiorly I tell this to the Lady. Then she smiles and says for the second time,
“Pray my prayer.”

And then she herself starts to recite it,
“Lord Jesus Christ …”

Suddenly I recover my voice, and I am again able to repeat her words. Then she lets me continue praying.

The Lady addresses the nations

After this, the Lady pauses for a moment and gazes before herself. Then she starts to speak,
“I am standing here as the Lady of All Nations, the Coredemptrix, Mediatrix and Advocate.”

The Lady pauses again for a moment, gazing forward. Then she says, as if speaking over my head to an invisible crowd,
“I promised to come today, May 31. The Mother, the Lady of All Nations, is standing here before you. Today she wants to address the nations. Listen carefully to my words.
I am coming to warn the nations. Satan is not yet expelled. Nations, be warned of false prophets. The Lady of All Nations may come every year. She promised to give her sign. This sign has now been given. I said: I will return, but in public.”

As the Lady points at me, she says,
“Very well then, nations, this instrument hears the voice of the Lady so that she may bring you her word.”

She will defeat Satan

The Lady again pauses for a moment, and then she says,
“Satan is not yet expelled. The Lady of All Nations may now come in order to expel Satan. She comes to announce the Holy Spirit. The Holy Spirit will then come over this earth. You, however, shall pray my prayer which I gave to the world. Every day and every moment you shall think of the prayer which the Lady of All Nations gave to this world in this time. How strongly Satan is ruling, God alone knows. He now sends His Mother, the Lady of All Nations, to you, to all nations. She will defeat Satan, as has been foretold. She will place her feet upon Satan’s head.”

The Trinity

Then the Lady says with great concern,
“Peoples, do not let yourselves be taken in by the false prophets; listen only to Him, to God, the Father, the Son and the Holy Spirit. For the same Father is the same Son. The same Father and Son is the same Holy Spirit.”

The Lady says this very slowly.

God will hear His Mother

Now the Lady pauses for a long time, and then she says,
“You will go through a great deal yet, in this century. You, nations of this time, know that you are under the protection of the Lady of All Nations. Invoke her as Advocate; ask her to stave off all disasters. Ask her to banish degeneration from this world. From degeneration comes disaster. From degeneration comes war. Through my prayer you shall ask that this be staved off from the world. You do not know how great and how important this prayer is before God. He will hear His Mother, as she wants to be your Advocate.”

Trust in your Mother

Again the Lady pauses for a long time. Then she says, very concernedly,
“Great events are going to happen. You young people, you will experience great changes. It is the Lady of All Nations telling you this. She will protect you. She will stand in this time … in this time, in this world, above all nations as the Lady. A time of great inventions is to come. There will be alarming inventions, such that even your shepherds will be astonished and say: we are at a loss. At that time mark well these words which the Lady said to you on May 31st. The Father knows and allows everything that is going to happen in the world.

Understand, the Holy Spirit is nearer than ever. The Holy Spirit will only come when you pray for it. From the beginning, He already was. Now, however, the time has come.
The world no longer knows where to turn. Very well then, peoples, trust in your Mother, for she has never forsaken her children. She may come under this new title: ‘Coredemptrix, Mediatrix, Advocate.’”

The Lady will give her blessing

“Ask your Holy Father to proclaim this dogma which the Lady is requesting.”

Now, all of a sudden, I see the Lady join her hands in a graceful gesture. She stops speaking, and, with her eyes, she draws my attention to what is happening in the distance. At that moment I recover my natural hearing and I hear the altar bells for the blessing with the Blessed Sacrament. With a tender, devout expression on her face, the Lady looks in the direction of the altar. It is as if a radiant light comes over her and as if she receives the blessing together with all of us. After the blessing, the Lady calmly continues with her message.
“Once the dogma has been proclaimed, the Lady of All Nations will grant her blessing, the Lady of All Nations will grant peace. She will help you when this dogma has been proclaimed.”

Back to the Sacrifice

“Great things are at hand. The world is degenerating. Nations, remember the daily Miracle that the Lord Jesus Christ granted you! He gave it to you so that you could experience it every day. Do you realize what you are actually missing?

Nations, I said: I will come to admonish the nations and to give consolation to my children, the apostles and all nations. Very well then, the Lady has now come.

You shall bring your children to the Lord Jesus Christ. You shall teach them how to pray again, just as the Lady of All Nations teaches you to pray her prayer. The Lady asks you, parents: teach your children this prayer. Bring your children back to the Sacrifice; lead your nations back to the Sacrifice. And when I say ‘the nations’, I mean my white and especially my black sheep, standing about me. Think, white people, about the black nations! They must be brought to the Lord Jesus Christ; they must be brought to the Father, the Son and the Holy Spirit.”

The Kingdom of God

“Once you begin to ask the Holy Father for the dogma, the Lady will fulfill her promise, and true peace will come. True peace, nations––that is the Kingdom of God. The Kingdom of God is nearer than ever. Understand these words well.

It is really and truly the Mother, the Lady of All Nations, who is telling you this. My admonitions: do not listen to false prophets; listen only to your shepherds, to your ministers, to the voice of your conscience––to a Higher Being. And this I say for those who do not belong to the true Church.”

Now the Lady raises her finger and says with emphasis,
“You, people of the Church of Rome, be aware of your great, great fortune. Realize what it means to belong to the Church of Rome. Do you really act accordingly?”

The nations united around her throne

“Your Mother, the Lady of All Nations, is allowed to come to you once a year under this new title. Later on this will cease. Understand these words well when I say: see to it that every year the nations are assembled around this throne, before this image.”

While the Lady is still standing in that beautiful light, I suddenly see the chapel with the painting of the Lady. Around it large groups of people are gathering, many, many foreign nations. The Lady says,
“This is the great favor that Mary, Miriam, or the Lady of All Nations, may grant to the world.”

You are responsible

“She will return, I said. She will speak to her apostles. But the Lady will speak first to you, nations. Help your apostles; do not make it so difficult for them. Bring your children again as an offering before the Lord. Apostles of the Lord Jesus Christ, your Lady understands you; your Lady will help you in all difficulties, your Lady will assist you. In her name, invoke the Father, the Son and the Holy Spirit, who will come now more than ever! The Kingdom of God is nearer than ever, I said. Nations, do you realize what that is going to mean? Do you realize, nations, that you are responsible? You, the high-ups of this world, do not mislead your little ones, do not mislead the least of my children. You are responsible before your Lord Jesus Christ.”

And once again the Lady says with emphasis,
“You are responsible!”

The Lady begs you

“I just said: alarming inventions will be made. God allows this; but you peoples, you can see to it that it does not result in disaster. You peoples, I beg you … the Lady begs you; hear this well. Never has the Mother of God begged you …”

Now the Lady pauses again and then says,
“So that you do not arrive at alarming things, nations, the Lady begs you now, today: ask the Father, the Son and the Holy Spirit to protect His people, to bring His people to unity once again. People have to attain unity, to be one, and over them: the Lady of All Nations. One community, peoples; here I am stressing these words: one community.”

One community

“Think of the future.”

And now it is as if the Lady is smiling as she says,
“No, the Lady does not say: think of your material future. Understand well why I may come on this great day. This great day was chosen by the Lord Jesus Christ for the Lady of All Nations. She may bring her nations to unity. She may gather her nations into one large community. All nations into one Community, that is what this world, this time––as I have repeatedly announced––must see to. In private I have spoken repeatedly about this time. Very well then, nations, this time has come. Satan is not yet expelled, but you have to see to that, you peoples of the Church of Rome.”

Now the Lady raises her finger again in warning and says seriously,
“Remember your sacraments––they still exist. By your example, nations, bring others to Him, to the daily Miracle, to the daily Sacrifice.”

Your Mother went before you

“And thus the words, ‘From now onwards all nations will call me blessed’, will be fulfilled. Today this message of the Lady of All Nations goes throughout the world.

I said: I will give consolation. Nations, your Mother knows life, your Mother knows sorrow, your Mother knows the Cross. Everything you go through in this life is a passage that your Mother, the Lady of All Nations, went before you. She went this road before you.”

The Lady pauses again for a moment and then says slowly,
“But she went up to the Father; she returned to her Son. Nations, you also go up to the Father by your way of the Cross; you also go up to the Son by your way of the Cross. The Holy Spirit will help you. Invoke Him in this time. I cannot say this enough to the world: go to the Holy Spirit in this time!”

The Lady says the latter very slowly and with emphasis.

Return to the community

“You will be helped. Return to the Church. Return to the community. Care for my other sheep––those who are wandering around grazing there. Do you know what that means: wandering around grazing?”

The Lady says the latter, too, with great emphasis.
“Care especially for unity among the nations. That is what the Lady of All Nations came to tell you today. She will not forget you. You cannot yet understand my words. The signs, I said, are in my words.”

Consoling promise

“Your Mother will tell you something consoling. When the time of the Lord Jesus Christ is at hand, you will notice that false prophets, war, discord, dissension are going to disappear. Now the time is dawning. The Lady of All Nations is telling you this.”

Then the Lady slowly goes away.

May 31, 1955 Message from the Lady of All Nations, with ecclesiastical approval, May 31, 2002.

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“Dear children! Also today I call you to prayer. May your prayer be as strong as a living stone, until with your lives you become witnesses. Witness the beauty of your faith. I am with you and intercede before my Son for each of you. Thank you for having responded to my call.”

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Listen to the beauty, gentleness, and maternal solicitude contained in the following message of Our Lady though Anne a Lay Apostle, as they appear in Volume I from the Direction For Our Times message to the world – Ed.

The Blessed Mother adds: “My heart aches for my little ones. I see them twisting and turning in despair. How I hover near them, waiting for them to glance at me so that I may rush in to comfort and guide them. Alas, they look everywhere but to heaven. It was never this way to such a degree in the world. People are ashamed to ask God for help because they feel it is a sign of weakness. They fear trust. They think it makes them like children.

So it does. And that is what they must be to enter in the kingdom of heaven, which is their eternal home. We must help souls to realize that it is time to come back to Jesus now. Time is short. There is no other way to say that. I want all souls to convert in the silence of their hearts and Jesus and I will lead them by the hand. No harm shall come upon them if they turn to us in their hearts. My heart is soft and forgiving. Like any good mother, I forget the mistakes of my children almost immediately. I can help poor sinners to forgive them- selves and seek the forgiveness of my Son, a forgiveness that heals and strengthens. Sinners must not be afraid. They must simply close their eyes and say, ‘God, I have made mistakes. I’m sorry. I am Your child, though, and seek to be united to You.’ My child, all of heaven weeps for joy when even one soul makes this act of humility and love. How we rush in to assist this soul, and protect him from the attacks of the evil one. We nurture and guide this soul until he is back walking the path to Christ with confidence. Don’t be afraid, dear souls. You will find no recriminations. Only love. Be reconciled to the loving heart of my Son, who will lead you to the Father. What joy will be mine, to see you safely with Jesus.”


Our Mother adds: “See the beauty of my Son’s plan? Do you not feel it in your hearts, little children? There is no room for sadness and despair when you walk toward heaven, only happiness and hope, regardless of your earthly concerns. We are in every cross you carry. Jesus’ plan is perfect and allows for every eventuality. You may question Him at times, my small ones, but never doubt Him. You will know no disappointment if you follow us. Jesus is concerned about the fast- ness of today’s world. It provides distraction and causes the spirit to move constantly, never pausing and recollecting itself. This is why so many of our children struggle with anxiety. Remember that anxiety never comes from God and is a sure sign that something is amiss in the way you are living. We seek to change this now. You chosen ones are the beginning of our movement of silence, peace, and love. What you feel in your heart right now is my gift to you. Be joyful, my little ones. Your mother is with you and loves you immeasurably.”


Jesus is waiting for you, my little one. I will help you and show you the way. Pray more, even when you do not feel like praying. Pray always, even if it is just a simple sentence, a simple thought. We are slaves to your prayers, my dear little struggling souls. We hear a plea from you and we hasten to provide every assistance. Look closely for the answers to your prayers and you will find them. Never be fooled into thinking your prayers fall on deaf ears. We work quietly and sometimes our time is not like earthly time. But we hear your pleas and share in your concerns. Be certain that we have the answers. They are here for you and we will not leave you without guidance. Spend little time discussing problems with others. Often it is best if you listen to others. When you have a problem, come to me, your heavenly mother, and I will listen to you and help you find the best solution. You are not alone, my little ones. We long to help you and listen carefully to your petitions. The nicest prayers are the prayers of humble acceptance. You are right when you think that sometimes God must make decisions for your well-being and those things we cannot change. Acceptance moves you closer to God in a swift and beautiful manner. Strive for that always, but do not be afraid to ask for anything you want or need. Above all, we will give you peace in this journey. Our heavenly companionship provides you with a quiet certainty that you walk in the light and toward the light. Do you feel it, my little one? Truly, I am with you today, asking for your obedience to my Son. You will not be disappointed, little soul of my heart.

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Dear friends,

In light of the gravely troubling worldwide “Signs of the Times” right now, at the outset of 2013, I believe the admonitions and directions of Mary, the Lady of All Nations, as contained in her May 31, 1955 “Message to the Nations” is as important now, if not more so, than when she first revealed it to the Dutch visionary, Ida Peerdeman (Church approval, May 31, 2002).

In this historic, paramount message, the Lady tells us: “I have come to warn the nations: Satan is not yet banished.” Our Blessed Mother then warns and instructs us on a number of globally crucial events. Please take a moment and just read the following one or two headline excerpts from the main themes of this extraordinary supernatural message:

Nations, be warned against false prophets…”

The Lady of All Nations is now permitted to come in order to banish Satan. She comes to announce the Holy Spirit…”

Nations, do not be deceived by false prophets. Listen only to HIM, to GOD, the Father, the Son, and the Holy Spirit…”

You, nations of this era, do realize that you are under the protection of ‘the Lady of All Nations’; call upon Her as Advocate; ask Her to stave off all disasters; ask Her to banish degeneration from this world…”

You should ask by means of My prayer to eject [degeneration] from this world. You do not know what great value and power this prayer boasts before God!”

Great events are impending…this will be a time of tremendous and frightful inventions…”

The world has lost its bearings? Well then put your trust in your Mother…”

Why do you not ask your Holy Father to pronounce the dogma the Lady demands?…Once the dogma has been pronounced, ‘the Lady of All Nations’ will give her blessing…then ‘the Lady of All Nations’ will bestow peace. She will help you when this dogma has been proclaimed…

Great things are about to happen. The world is in the throes of degeneration. Nations, be mindful of the daily miracle [Mass and Eucharist] given to you by the Lord Jesus Christ…”

The Lady asks you, parents, to teach your children this [Lady of All Nations] prayer. Bring your children back to the Sacrifice [Mass]…”

When you begin to ask the Holy Father for the dogma, the Lady will fulfill her promise and true peace will come…”

Here, then, is my admonition: do not listen to false prophets. Listen only to your shepherds…”

Realize what it means to belong to the Church of Rome!…”

Make sure that every year the nations will be assembled around this throne, before this picture…”

All you nations, stand by your Apostles; do not make things so difficult for them…”

You, men, who hold higher positions in this world, do not lead your children astray…you bear the responsibility.”

Alarming inventions will be made…but you nations can make sure that it does not result in disaster…”

To spare you from falling prey to alarming inventions, the Lady begs you now, today, do ask the Father, the Son, and the Holy Spirit that He may protect His people and may restore unity among them. Unity is what His people must achieve, they must be one and over them, the Lady of All Nations…”

One Community, nations. I stress these words: One Community!

Satan is not banished yet- it is for you to see to that Church of Rome. Remember your sacraments. They still exist!…”

You, Christian people, by your example, bring others to Him, to the daily Miracle, to the daily Sacrifice…”

“…Implore Him now. I cannot repeat this often enough to the whole world: have recourse to the Holy Spirit now…”

“…Go back to the Church. Return to the Community…”

My friends, please take a few minutes to read and to meditate upon the following May 31, 1955 Message in its entirety: a message from The Lady of All Nations to you. Let Our Lady’s words be a source of strength and light for you – today—now, as these prophesied events are happening in our midst.

Let us pray the Prayer of the Lady of All Nations several times a day. Let us teach it to our children. Let us petition the Holy Father for the proclamation of the Dogma of Mary Co-redemptrix, Mediatrix, and Advocate in order to obtain true peace for the world.

Let us return to the “Daily Sacrifice” and “Daily Miracle” by going to daily and weekly Mass.

Let us return to the Sacraments and appreciate being members of the “Church of Rome,” the Catholic Church (or to seek to become a member).

Let us daily implore the Holy Spirit to come now, to make from the peoples of all nations one Community — one Church– under the Lady of All Nations.

Dr. Mark Miravalle

May 31, 1955 Message of the Lady of All Nations to All Nations: “Satan is Not Yet Banished”

The Lady appears in public

In the morning, during Holy Mass, I suddenly hear the voice of the Lady saying,
“I will come today. Go to the chapel.”

In the evening there is adoration, and the church is very crowded. During the fifth glorious mystery I hear the voice of the Lady saying again,
“Go to the chapel.”

However, since the church is so crowded, I don’t dare go, and I remain seated. A bright light comes from behind, from out of the chapel, and goes through the church. I am terribly frightened by this. Now, all of a sudden, I hear the voice of the Lady very clearly, right by my ear. I hear the Lady say,
“Get up!”

It sounds so commanding that I rise with a start and walk towards the back. I feel as if I am floating. When I arrive at the chapel where the painting is, I see a sea of light there. I kneel down on the stone floor. Out of that light the Lady suddenly comes forward, more beautiful than I have ever seen her. The Lady says,
“Pray my prayer.”

But I am so deeply touched and impressed by everything that I can’t speak. Interiorly I tell this to the Lady. Then she smiles and says for the second time,
“Pray my prayer.”

And then she herself starts to recite it,
“Lord Jesus Christ …”

Suddenly I recover my voice, and I am again able to repeat her words. Then she lets me continue praying.

The Lady addresses the nations

After this, the Lady pauses for a moment and gazes before herself. Then she starts to speak,
“I am standing here as the Lady of All Nations, the Coredemptrix, Mediatrix and Advocate.”

The Lady pauses again for a moment, gazing forward. Then she says, as if speaking over my head to an invisible crowd,
“I promised to come today, May 31. The Mother, the Lady of All Nations, is standing here before you. Today she wants to address the nations. Listen carefully to my words.
I am coming to warn the nations. Satan is not yet expelled. Nations, be warned of false prophets. The Lady of All Nations may come every year. She promised to give her sign. This sign has now been given. I said: I will return, but in public.”

As the Lady points at me, she says,
“Very well then, nations, this instrument hears the voice of the Lady so that she may bring you her word.”

She will defeat Satan

The Lady again pauses for a moment, and then she says,
“Satan is not yet expelled. The Lady of All Nations may now come in order to expel Satan. She comes to announce the Holy Spirit. The Holy Spirit will then come over this earth. You, however, shall pray my prayer which I gave to the world. Every day and every moment you shall think of the prayer which the Lady of All Nations gave to this world in this time. How strongly Satan is ruling, God alone knows. He now sends His Mother, the Lady of All Nations, to you, to all nations. She will defeat Satan, as has been foretold. She will place her feet upon Satan’s head.”

The Trinity

Then the Lady says with great concern,
“Peoples, do not let yourselves be taken in by the false prophets; listen only to Him, to God, the Father, the Son and the Holy Spirit. For the same Father is the same Son. The same Father and Son is the same Holy Spirit.”

The Lady says this very slowly.

God will hear His Mother

Now the Lady pauses for a long time, and then she says,
“You will go through a great deal yet, in this century. You, nations of this time, know that you are under the protection of the Lady of All Nations. Invoke her as Advocate; ask her to stave off all disasters. Ask her to banish degeneration from this world. From degeneration comes disaster. From degeneration comes war. Through my prayer you shall ask that this be staved off from the world. You do not know how great and how important this prayer is before God. He will hear His Mother, as she wants to be your Advocate.”

Trust in your Mother

Again the Lady pauses for a long time. Then she says, very concernedly,
“Great events are going to happen. You young people, you will experience great changes. It is the Lady of All Nations telling you this. She will protect you. She will stand in this time … in this time, in this world, above all nations as the Lady. A time of great inventions is to come. There will be alarming inventions, such that even your shepherds will be astonished and say: we are at a loss. At that time mark well these words which the Lady said to you on May 31st. The Father knows and allows everything that is going to happen in the world.

Understand, the Holy Spirit is nearer than ever. The Holy Spirit will only come when you pray for it. From the beginning, He already was. Now, however, the time has come.
The world no longer knows where to turn. Very well then, peoples, trust in your Mother, for she has never forsaken her children. She may come under this new title: ‘Coredemptrix, Mediatrix, Advocate.’”

The Lady will give her blessing

“Ask your Holy Father to proclaim this dogma which the Lady is requesting.”

Now, all of a sudden, I see the Lady join her hands in a graceful gesture. She stops speaking, and, with her eyes, she draws my attention to what is happening in the distance. At that moment I recover my natural hearing and I hear the altar bells for the blessing with the Blessed Sacrament. With a tender, devout expression on her face, the Lady looks in the direction of the altar. It is as if a radiant light comes over her and as if she receives the blessing together with all of us. After the blessing, the Lady calmly continues with her message.
“Once the dogma has been proclaimed, the Lady of All Nations will grant her blessing, the Lady of All Nations will grant peace. She will help you when this dogma has been proclaimed.”

Back to the Sacrifice

“Great things are at hand. The world is degenerating. Nations, remember the daily Miracle that the Lord Jesus Christ granted you! He gave it to you so that you could experience it every day. Do you realize what you are actually missing?

Nations, I said: I will come to admonish the nations and to give consolation to my children, the apostles and all nations. Very well then, the Lady has now come.

You shall bring your children to the Lord Jesus Christ. You shall teach them how to pray again, just as the Lady of All Nations teaches you to pray her prayer. The Lady asks you, parents: teach your children this prayer. Bring your children back to the Sacrifice; lead your nations back to the Sacrifice. And when I say ‘the nations’, I mean my white and especially my black sheep, standing about me. Think, white people, about the black nations! They must be brought to the Lord Jesus Christ; they must be brought to the Father, the Son and the Holy Spirit.”

The Kingdom of God

“Once you begin to ask the Holy Father for the dogma, the Lady will fulfill her promise, and true peace will come. True peace, nations––that is the Kingdom of God. The Kingdom of God is nearer than ever. Understand these words well.

It is really and truly the Mother, the Lady of All Nations, who is telling you this. My admonitions: do not listen to false prophets; listen only to your shepherds, to your ministers, to the voice of your conscience––to a Higher Being. And this I say for those who do not belong to the true Church.”

Now the Lady raises her finger and says with emphasis,
“You, people of the Church of Rome, be aware of your great, great fortune. Realize what it means to belong to the Church of Rome. Do you really act accordingly?”

The nations united around her throne

“Your Mother, the Lady of All Nations, is allowed to come to you once a year under this new title. Later on this will cease. Understand these words well when I say: see to it that every year the nations are assembled around this throne, before this image.”

While the Lady is still standing in that beautiful light, I suddenly see the chapel with the painting of the Lady. Around it large groups of people are gathering, many, many foreign nations. The Lady says,
“This is the great favor that Mary, Miriam, or the Lady of All Nations, may grant to the world.”

You are responsible

“She will return, I said. She will speak to her apostles. But the Lady will speak first to you, nations. Help your apostles; do not make it so difficult for them. Bring your children again as an offering before the Lord. Apostles of the Lord Jesus Christ, your Lady understands you; your Lady will help you in all difficulties, your Lady will assist you. In her name, invoke the Father, the Son and the Holy Spirit, who will come now more than ever! The Kingdom of God is nearer than ever, I said. Nations, do you realize what that is going to mean? Do you realize, nations, that you are responsible? You, the high-ups of this world, do not mislead your little ones, do not mislead the least of my children. You are responsible before your Lord Jesus Christ.”

And once again the Lady says with emphasis,
“You are responsible!”

The Lady begs you

“I just said: alarming inventions will be made. God allows this; but you peoples, you can see to it that it does not result in disaster. You peoples, I beg you … the Lady begs you; hear this well. Never has the Mother of God begged you …”

Now the Lady pauses again and then says,
“So that you do not arrive at alarming things, nations, the Lady begs you now, today: ask the Father, the Son and the Holy Spirit to protect His people, to bring His people to unity once again. People have to attain unity, to be one, and over them: the Lady of All Nations. One community, peoples; here I am stressing these words: one community.”

One community

“Think of the future.”

And now it is as if the Lady is smiling as she says,
“No, the Lady does not say: think of your material future. Understand well why I may come on this great day. This great day was chosen by the Lord Jesus Christ for the Lady of All Nations. She may bring her nations to unity. She may gather her nations into one large community. All nations into one Community, that is what this world, this time––as I have repeatedly announced––must see to. In private I have spoken repeatedly about this time. Very well then, nations, this time has come. Satan is not yet expelled, but you have to see to that, you peoples of the Church of Rome.”

Now the Lady raises her finger again in warning and says seriously,
“Remember your sacraments––they still exist. By your example, nations, bring others to Him, to the daily Miracle, to the daily Sacrifice.”

Your Mother went before you

“And thus the words, ‘From now onwards all nations will call me blessed’, will be fulfilled. Today this message of the Lady of All Nations goes throughout the world.

I said: I will give consolation. Nations, your Mother knows life, your Mother knows sorrow, your Mother knows the Cross. Everything you go through in this life is a passage that your Mother, the Lady of All Nations, went before you. She went this road before you.”

The Lady pauses again for a moment and then says slowly,
“But she went up to the Father; she returned to her Son. Nations, you also go up to the Father by your way of the Cross; you also go up to the Son by your way of the Cross. The Holy Spirit will help you. Invoke Him in this time. I cannot say this enough to the world: go to the Holy Spirit in this time!”

The Lady says the latter very slowly and with emphasis.

Return to the community

“You will be helped. Return to the Church. Return to the community. Care for my other sheep––those who are wandering around grazing there. Do you know what that means: wandering around grazing?”

The Lady says the latter, too, with great emphasis.
“Care especially for unity among the nations. That is what the Lady of All Nations came to tell you today. She will not forget you. You cannot yet understand my words. The signs, I said, are in my words.”

Consoling promise

“Your Mother will tell you something consoling. When the time of the Lord Jesus Christ is at hand, you will notice that false prophets, war, discord, dissension are going to disappear. Now the time is dawning. The Lady of All Nations is telling you this.”

Then the Lady slowly goes away.

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Christmas this year provided a different delivery of the Medjugorje message for the world. Instead of Mary, it was the Infant Jesus Who spoke.

In Marija’s words: “Our Lady came with little Jesus in her arms and she did not give a message, but little Jesus began to speak and said:

‘I am your peace, live my commandments.’

With a sign of the cross, Our Lady and little Jesus blessed us together.”

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The following message from the Church approved apparitions of the Lady of All Nations calls us to “Trust in the Mother” despite the predictions of upcoming natural catastrophes, false prophets, global upheaval, all of which call for the proclamation of the Fifth Marian Dogma as the only truly remedy. Its application to our present day, especially in light of the recent U.S. election, should be obvious. -ED

The Lady appears in public

In the morning, during Holy Mass, I suddenly hear the voice of the Lady saying,
“I will come today. Go to the chapel.”

In the evening there is adoration, and the church is very crowded. During the fifth glorious mystery I hear the voice of the Lady saying again,
“Go to the chapel.”

However, since the church is so crowded, I don’t dare go, and I remain seated. A bright light comes from behind, from out of the chapel, and goes through the church. I am terribly frightened by this. Now, all of a sudden, I hear the voice of the Lady very clearly, right by my ear. I hear the Lady say,
“Get up!”

It sounds so commanding that I rise with a start and walk towards the back. I feel as if I am floating. When I arrive at the chapel where the painting is, I see a sea of light there. I kneel down on the stone floor. Out of that light the Lady suddenly comes forward, more beautiful than I have ever seen her. The Lady says,
“Pray my prayer.”

But I am so deeply touched and impressed by everything that I can’t speak. Interiorly I tell this to the Lady. Then she smiles and says for the second time,
“Pray my prayer.”

And then she herself starts to recite it,
“Lord Jesus Christ …”

Suddenly I recover my voice, and I am again able to repeat her words. Then she lets me continue praying.

The Lady addresses the nations

After this, the Lady pauses for a moment and gazes before herself. Then she starts to speak,
“I am standing here as the Lady of All Nations, the Coredemptrix, Mediatrix and Advocate.”

The Lady pauses again for a moment, gazing forward. Then she says, as if speaking over my head to an invisible crowd,
“I promised to come today, May 31. The Mother, the Lady of All Nations, is standing here before you. Today she wants to address the nations. Listen carefully to my words.
I am coming to warn the nations. Satan is not yet expelled. Nations, be warned of false prophets. The Lady of All Nations may come every year. She promised to give her sign. This sign has now been given. I said: I will return, but in public.”

As the Lady points at me, she says,
“Very well then, nations, this instrument hears the voice of the Lady so that she may bring you her word.”

She will defeat Satan

The Lady again pauses for a moment, and then she says,
“Satan is not yet expelled. The Lady of All Nations may now come in order to expel Satan. She comes to announce the Holy Spirit. The Holy Spirit will then come over this earth. You, however, shall pray my prayer which I gave to the world. Every day and every moment you shall think of the prayer which the Lady of All Nations gave to this world in this time. How strongly Satan is ruling, God alone knows. He now sends His Mother, the Lady of All Nations, to you, to all nations. She will defeat Satan, as has been foretold. She will place her feet upon Satan’s head.”

The Trinity

Then the Lady says with great concern,
“Peoples, do not let yourselves be taken in by the false prophets; listen only to Him, to God, the Father, the Son and the Holy Spirit. For the same Father is the same Son. The same Father and Son is the same Holy Spirit.”

The Lady says this very slowly.

God will hear His Mother

Now the Lady pauses for a long time, and then she says,
“You will go through a great deal yet, in this century. You, nations of this time, know that you are under the protection of the Lady of All Nations. Invoke her as Advocate; ask her to stave off all disasters. Ask her to banish degeneration from this world. From degeneration comes disaster. From degeneration comes war. Through my prayer you shall ask that this be staved off from the world. You do not know how great and how important this prayer is before God. He will hear His Mother, as she wants to be your Advocate.”

Trust in your Mother

Again the Lady pauses for a long time. Then she says, very concernedly,
“Great events are going to happen. You young people, you will experience great changes. It is the Lady of All Nations telling you this. She will protect you. She will stand in this time … in this time, in this world, above all nations as the Lady. A time of great inventions is to come. There will be alarming inventions, such that even your shepherds will be astonished and say: we are at a loss. At that time mark well these words which the Lady said to you on May 31st. The Father knows and allows everything that is going to happen in the world.

Understand, the Holy Spirit is nearer than ever. The Holy Spirit will only come when you pray for it. From the beginning, He already was. Now, however, the time has come.
The world no longer knows where to turn. Very well then, peoples, trust in your Mother, for she has never forsaken her children. She may come under this new title: ‘Coredemptrix, Mediatrix, Advocate.’”

The Lady will give her blessing

“Ask your Holy Father to proclaim this dogma which the Lady is requesting.”

Now, all of a sudden, I see the Lady join her hands in a graceful gesture. She stops speaking, and, with her eyes, she draws my attention to what is happening in the distance. At that moment I recover my natural hearing and I hear the altar bells for the blessing with the Blessed Sacrament. With a tender, devout expression on her face, the Lady looks in the direction of the altar. It is as if a radiant light comes over her and as if she receives the blessing together with all of us. After the blessing, the Lady calmly continues with her message.
“Once the dogma has been proclaimed, the Lady of All Nations will grant her blessing, the Lady of All Nations will grant peace. She will help you when this dogma has been proclaimed.”

Back to the Sacrifice

“Great things are at hand. The world is degenerating. Nations, remember the daily Miracle that the Lord Jesus Christ granted you! He gave it to you so that you could experience it every day. Do you realize what you are actually missing?

Nations, I said: I will come to admonish the nations and to give consolation to my children, the apostles and all nations. Very well then, the Lady has now come.

You shall bring your children to the Lord Jesus Christ. You shall teach them how to pray again, just as the Lady of All Nations teaches you to pray her prayer. The Lady asks you, parents: teach your children this prayer. Bring your children back to the Sacrifice; lead your nations back to the Sacrifice. And when I say ‘the nations’, I mean my white and especially my black sheep, standing about me. Think, white people, about the black nations! They must be brought to the Lord Jesus Christ; they must be brought to the Father, the Son and the Holy Spirit.”

The Kingdom of God

“Once you begin to ask the Holy Father for the dogma, the Lady will fulfill her promise, and true peace will come. True peace, nations––that is the Kingdom of God. The Kingdom of God is nearer than ever. Understand these words well.

It is really and truly the Mother, the Lady of All Nations, who is telling you this. My admonitions: do not listen to false prophets; listen only to your shepherds, to your ministers, to the voice of your conscience––to a Higher Being. And this I say for those who do not belong to the true Church.”

Now the Lady raises her finger and says with emphasis,
“You, people of the Church of Rome, be aware of your great, great fortune. Realize what it means to belong to the Church of Rome. Do you really act accordingly?”

The nations united around her throne

“Your Mother, the Lady of All Nations, is allowed to come to you once a year under this new title. Later on this will cease. Understand these words well when I say: see to it that every year the nations are assembled around this throne, before this image.”

While the Lady is still standing in that beautiful light, I suddenly see the chapel with the painting of the Lady. Around it large groups of people are gathering, many, many foreign nations. The Lady says,
“This is the great favor that Mary, Miriam, or the Lady of All Nations, may grant to the world.”

You are responsible

“She will return, I said. She will speak to her apostles. But the Lady will speak first to you, nations. Help your apostles; do not make it so difficult for them. Bring your children again as an offering before the Lord. Apostles of the Lord Jesus Christ, your Lady understands you; your Lady will help you in all difficulties, your Lady will assist you. In her name, invoke the Father, the Son and the Holy Spirit, who will come now more than ever! The Kingdom of God is nearer than ever, I said. Nations, do you realize what that is going to mean? Do you realize, nations, that you are responsible? You, the high-ups of this world, do not mislead your little ones, do not mislead the least of my children. You are responsible before your Lord Jesus Christ.”

And once again the Lady says with emphasis,
“You are responsible!”

The Lady begs you

“I just said: alarming inventions will be made. God allows this; but you peoples, you can see to it that it does not result in disaster. You peoples, I beg you … the Lady begs you; hear this well. Never has the Mother of God begged you …”

Now the Lady pauses again and then says,
“So that you do not arrive at alarming things, nations, the Lady begs you now, today: ask the Father, the Son and the Holy Spirit to protect His people, to bring His people to unity once again. People have to attain unity, to be one, and over them: the Lady of All Nations. One community, peoples; here I am stressing these words: one community.”

One community

“Think of the future.”

And now it is as if the Lady is smiling as she says,
“No, the Lady does not say: think of your material future. Understand well why I may come on this great day. This great day was chosen by the Lord Jesus Christ for the Lady of All Nations. She may bring her nations to unity. She may gather her nations into one large community. All nations into one Community, that is what this world, this time––as I have repeatedly announced––must see to. In private I have spoken repeatedly about this time. Very well then, nations, this time has come. Satan is not yet expelled, but you have to see to that, you peoples of the Church of Rome.”

Now the Lady raises her finger again in warning and says seriously,
“Remember your sacraments––they still exist. By your example, nations, bring others to Him, to the daily Miracle, to the daily Sacrifice.”

Your Mother went before you

“And thus the words, ‘From now onwards all nations will call me blessed’, will be fulfilled. Today this message of the Lady of All Nations goes throughout the world.

I said: I will give consolation. Nations, your Mother knows life, your Mother knows sorrow, your Mother knows the Cross. Everything you go through in this life is a passage that your Mother, the Lady of All Nations, went before you. She went this road before you.”

The Lady pauses again for a moment and then says slowly,
“But she went up to the Father; she returned to her Son. Nations, you also go up to the Father by your way of the Cross; you also go up to the Son by your way of the Cross. The Holy Spirit will help you. Invoke Him in this time. I cannot say this enough to the world: go to the Holy Spirit in this time!”

The Lady says the latter very slowly and with emphasis.

Return to the community

“You will be helped. Return to the Church. Return to the community. Care for my other sheep––those who are wandering around grazing there. Do you know what that means: wandering around grazing?”

The Lady says the latter, too, with great emphasis.
“Care especially for unity among the nations. That is what the Lady of All Nations came to tell you today. She will not forget you. You cannot yet understand my words. The signs, I said, are in my words.”

Consoling promise

“Your Mother will tell you something consoling. When the time of the Lord Jesus Christ is at hand, you will notice that false prophets, war, discord, dissension are going to disappear. Now the time is dawning. The Lady of All Nations is telling you this.”

Then the Lady slowly goes away.

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I have come to cleanse souls. Much as a mother cleans her house, My child, I am cleaning and organizing your soul. If you have been away from Me, we must be busy. Events in your life, from your past, must be looked at now in a different way. This is an important task, and that is why I am spending time on it with you. Events can leave marks on your heart when you are not praying. Hence, My goal. To clean these marks and leave a heart that gives and receives love freely. When you pray, My child, I help you to sift through the experiences occurring in your life.

Perhaps you have a disappointment today. Taken alone, without My assistance, you might feel down, sad and discouraged. If pride is a problem for you, and many suffer from pride, you might not share your sadness and disappointment with even another soul. It remains on your poor heart and, after a time, this turns to bitterness. Now, earthly life being what it is, and human beings being flawed, as they are in their search for perfection, you encounter yet another disappointment or betrayal. Pride asserts itself and again you do not adequately share your grief. Another patch of disappointment turns to bitterness and covers another area of your poor little heart.

My child, when this process continues, you have a heart enclosed in bitterness. A heart needs love, in the same way your lungs need oxygen. Your heart was designed this way, dearest, and if your heart is enclosed, the love is blocked off. How handicapped you are in the spiritual sense. How it grieves Me to see you so disturbed and unhappy. My little one, I am coming to clean every mark from your heart so that you will love freely, as I love. Do not think this is an impossible task. I am Jesus. I am God. I can cleanse your heart in no time at all if you are willing to let Me. I will restore order to your soul, I will adjust your thinking, and I will place the kind of love in your heart that is so genuine and abundant that this love reaches your eyes. All who see you will experience this love and know it is from Me.

My child, My child, how grieved I am that those who should have loved you did not. I am sorry that anything hurtful has ever happened to you. But you must see that we benefit from suffering. Let Me show you how to make everything bad that has hurt you work to your benefit. Talk to Me. Pour it out to Me and I will grant you a peace, a forgiveness, and an order to all that has occurred in your life. I must tell you that when you have a disappointment in your life and you bring it to Me, I immediately help you to understand and recover. It could be that your recovery time is going to be a period of growth, during which you and I will grow closer and more dependent on each other.

Would you begrudge Me that time, My child, if I needed it to make you into the kind of saint I need for certain work destined for you? Of course you would not because you are searching for My will. If you pray, I will not let you suffer unnecessarily. That is a pledge I make to you today. Please take that sentence to heart and hold it closely. If you pray to Me, I will not let you suffer unnecessarily. Ask Me for relief of your suffering, and if it is not benefitting you, I will remove it. Be at peace now and tell Me of everything that occurs in your life. Together we will ensure that no further blocks fall upon your tender heart.

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“Dear children! When in nature you look at the richness of the colors which the Most High gives to you, open your heart and pray with gratitude for all the good that you have and say: ‘I am here created for eternity’ – and yearn for heavenly things because God loves you with immeasurable love. This is why He also gave me to you to tell you: ‘Only in God is your peace and hope, dear children’. Thank you for having responded to my call.”

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My child, with such gratitude I view your efforts. I am here, waiting in the tabernacle to thank you and encourage you. You are trying to serve Me in your life and it is not always easy to do this. Until a complete union or surrender occurs, you continue to wrestle with the pull of the world and worldly attractions and distractions. This creates conflict in you because I am calling you in another direction.

This conflict makes you feel discouraged, dear one, but you should not allow this feeling. There is not growth without some bit of discomfort. So, when you feel unsettled and you long for old habits, remember that you used those habits to console yourself in emptiness. I am now filling that emptiness for you so you do not need to rely on these things anymore. Worldly habits or addictions did not make you happy, My little soul. You felt unrest and bitterness without Me. Now, with Me, you are beginning to experience true peace, the peace which comes from Heaven.

This is a sign that your soul is directing the movement and action of your body, which is how man is intended to live. The body is under your dominion, or the dominion of your soul, and the soul, your 68 precious and irreplaceable soul, is under My dominion. In this way, in this small corner, the world is as it should be. You belong to Me, My child, and I have defended you fiercely, despite your temporary indifference to Me. We will keep moving forward now with our movement toward unity. You may feel as though you are moving quite swiftly in these spiritual matters.

Do not fear this haste as I am personally determining the speed at which I need you to ascend. In days past, perhaps your conversion would be more gentle and leisurely. I do not will that now and it is not what I require. I need My soldiers prepared quickly. Because I am God, and all created things bow to Me, I can do this with a soul like yours who seeks to assist Me and please Me.

My child, never be afraid of holiness.

When you doubt, look to your duty and remain calm until I desire to erase your doubts. You will carry small crosses of fear and doubt at times, but that is, again, more practice, and these little exercises are good for your soul. Make small acts of faith to Me and the doubts will lose their power to distract you from My service during your days. I am with you, My little souls, and we have Volume Two 69 discussed exactly what I mean when I say that. You are with Me and we move purposefully through your life together. Look for opportunities to serve Me in the people I place in your path. If you sense that I need you to assist a soul, let your spirit go quiet while I place the proper inspirations in your heart and mind.

Then you may respond to the need in this soul for Me, and My word, My presence, will have been achieved. Dear little soul, so willing to serve Me, can you imagine your world if even a small number begin to live this way? Your world would change and that is what I am seeking to accomplish. Be at peace. Your God is pleased.

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The world torn in two

All at once I see a glaring light and I feel a pain arising in my hand––it is just like a beam of rays. I see the Lady and she says,

“Disasters will take place from north to south and from south to west and from west to east.”

Now I see a round dome. I am given to understand: that is a dome of Jerusalem. I hear now,

“In and around Jerusalem heavy battles will be waged.”

All at once I see Cairo clearly, and I get a strange feeling about it. Then I see various Eastern peoples: Persians, Arabs and so on. The Lady says,

“The world is, so to speak, going to be torn in two.”

Now I see the world lying before me and in it a great crack appearing, a break winding right over the world. Heavy clouds are hanging over it, and I feel great sorrow and misery. I hear the Lady say,

“Great sorrow and misery will come.”

Then I see Eastern places with white-roofed houses.

The Cross

I feel something heavy in my hand. While looking there, a Cross appears in it. I have to stand it upright on the ground. The Cross is heavy and sways in all directions, continuously to and fro, from the left to the right, backward and forward. For a moment it looks as though it would fall forward, but then it straightens up. It seems to be lighter now and standing firmly in the earth. I now have to look at the ground and I see bones and helmets lying under the Cross. Then I receive a large key in my hand. I have to drop it immediately. It falls in-between the bones and helmets. Then I see lines of young men passing by me; they are soldiers. I hear that voice say,

“Stand by our boys with spiritual aid.”

Then I see white graves arise, lots of small white crosses.

Then I feel a pain in my hand and I see America and Europe lying side by side. After this I see written: ‘Economic warfare, Boycotting, Currencies, Disasters’.

The sundial is reversed

Then I see several figures whirling through one another very quickly. The first things I can make out are torches, which are casting their light in three directions: to the west, north and east. Then I see blue and white stripes intermingling, and then stars––it just looks like flags. After that I see the sickle and hammer, but the hammer breaks away from the sickle, and now all those things are whirling through one another. Then I see a half-moon and a sun; these flags, too, commingle with the rest. Finally a sort of springbuck appears with big horns pointed backwards. It looks to me like an African springbuck. That buck takes enormous jumps over all of this. While all these things are whirling through one another, a circle appears to the left, and through this the globe is turning. After that I suddenly see a large sundial. I hear the Lady say,

“The sundial is reversed.”

Hellish inventions

Then I see a very peculiar scene. I have to look at the sky, and something seems to be launched into it. There is something flying past me so rapidly that I can hardly see it. It is shaped like a cigar or a torpedo, and its colour is like that of aluminum.

All of a sudden I see something shooting off from the back. I feel about with my hand, and different terrible sensations come over me. At first a total numbness. I live and yet I do not live. Then I see horrible images of people before me. I see faces, wide faces, covered with dreadful ulcers, something like leprosy. Then I feel terrible deadly diseases: cholera, leprosy––everything those people have to suffer.

Then that is gone again, and I see tiny little black things floating about me. I try to feel what it is, but that is not possible. It seems to be very fine matter. With my eyes I cannot discern what it is. It is as if I would have to look through something, and below I now see brilliant white fields. Upon those fields I see those little black things, but enlarged, and it is as if they are alive. I don’t know how to describe this properly. I ask the Lady, “Are these bacilli?” She answers very seriously,

“It is hellish.”

Then I feel my face and my whole body swelling. It feels like my face gets very bloated, and everything is stiff and swollen. I cannot move. I hear the Lady say,

“And that is what they are inventing,”

and then very softly,

“that Russian, but the others as well.”

After this the Lady says emphatically,

“Peoples, be warned!”

And then the Lady goes away.

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I send my most respectful greetings to you, the souls serving in the world during this time. I have great respect for you because the battle being waged is without boundaries. The enemy has infiltrated every level of human existence on the earth. There is little sacred anymore and you may look for renewed efforts against God Himself, in the Sacrament of the Eucharist. Truly, the tabernacle houses the Savior, our Redeemer and Creator.

This is a sublime mercy that cannot be fully understood while you walk the earth. Those who adore the Eucharist have an inkling of Its power. Jesus transmits many choice graces during Adoration. Adoration of the Blessed Sacrament is our secret weapon.

Brothers and sisters, we must spread Adoration throughout the world. I will help you to do this. Look into your life and begin by making a decision to adore Jesus in the Eucharist. Then I ask that you consider how He is asking you to spread this practice. There is something for you to do in this regard and you must ask Him what He requires of you.

Graces flow down into the world through these heavenly ports and we must have as many as possible. Those who come to spend time with Jesus are receptacles of this heavenly grace, which they bring into the world for Him. Dearest brothers and sisters, never underestimate what Jesus can do with a soul who decides for Him.

To underestimate what He can do is to limit Him. A soul deciding for Jesus can change the world and that is our goal. We must help Him to change this world. You have been given some ideas of the weapons you have at your disposal. You have Jesus, of course.

You have Mary. Many also underestimate the power of our Heavenly Mother. Be assured that the enemy knows her power. Do not let your Heavenly Mother be attacked without response. If you witness this, you must speak out for her. This pleases everyone in Heaven, but this pleases Jesus in a special way. She is a loyal friend to you and a powerful intercessor. There are many mercies and graces given to your world today which would be absent but for Mary. We love her immeasurably. You will not err if you follow her. She leads to Jesus.

Now, you have been given sound advice and you have been given many warnings. It can be difficult to take all of this in, my friends. It requires time and contemplation. You cannot simply take these words, read them, and expect to be the saint you are intended to be. You have to take these words, follow their advice, and allow Jesus to change you. I am going to ask that each one of you spend time in Adoration because it is there, in silence, that you will understand the gravity of the call that is coming to you.

Make this a priority in your life. If you cannot do this, find a quiet time each day to be with Jesus. Ask Him to clarify your role in His Kingdom. Be grateful if your role is small. Be grateful if your role is big. Remember that the heavenly perspective is far different than the earthly perspective. Most of all, you must give Jesus your day.

We are with you. We love you. And we will help you.

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July 24, 2012

Dear friends and fellow apostles,

It is with great rejoicing that I write to you today. I am writing to tell you that the last monthly message will be given in August 2012. This is good news because it means that Jesus has given us all that we will need for our prayer groups.

 “…on either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations.” (Rev 22:2)

We may be tempted to feel a loss because we certainly anticipated these words with longing each month. But that would be short-sighted. Instead we should rest in the privilege that has been ours in receiving these words which will direct and console apostles for many years to come.

Additionally, if you are like me, you will acknowledge that each message is deserving of a great deal of contemplation. Sometimes I felt that I did not give enough consideration to the message of the month. This is human nature, though, and the grace that is present is fresh each time we rest in the words. We will begin in September with the first September message we received and start what will be a seven year rotation of messages for reading and contemplation each month. We at DFOT will send them out as usual.

We will all be reading the same message together around the world monthly. This is the Lord’s wish and we will be faithful to all that He asks of us. We will be a united apostolate of love, made up of people serving God in every vocation and in every language. Truly, only God could unite us as we have been united.

Dear apostles, there is so much to be done to secure renewal with Jesus. We at DFOT have tried our best to be faithful to the call God has given us. Without your support this would have been impossible. Now we embark together upon a new time, very likely a busier time. We have so much to do to reach God’s children with the words and graces we have been given. I believe that these last years were the prelude to the mission and I believe the mission really begins now.

As part of our apostolate’s obligation, we have been entrusted with three charisms. One is compassionate listening. The second is both learning and teaching the Catechism of the Catholic Church. The third is promoting unity within the Church. It is an exciting thing to anticipate how we will advance into these goals so let us each begin contemplating how we can further God’s wishes in these matters.

My friends, we have always been calm and grateful about the gift that God was giving us in these words. Just as we accepted the first message, let us accept the last, with thanksgiving. I must tell you that I was not surprised that the messages were finishing. There is nothing wrong. The completion of these monthly messages is the same as one of the Volumes being completed. Nothing is ending. A task is simply finished and now we must begin both using them at a more advanced level and spreading them even further. We have the tools for an extraordinary blessing for people’s faith lives. Remember the hope and consolation that we were each given by Christ in these words. Truly, so many are thirsting for such comfort. Personally, I feel grateful to be a Catholic at this time and blessed to be a part of God’s renewal.

I anticipate that there may be questions around this and I want to assure everyone that I am delighted to answer any that I can. Please write the office or call and we will take your questions and answer them with another letter. Additionally, I will be speaking at St. Anne’s Church in Bailieborough on the first Thursday of September, God willing, and will talk about our future as an apostolate.

Also, I am being strenuously urged to communicate to you that we are experiencing our annual financial crisis. Please consider contacting the office and helping us here. We really need help fundraising and we are forming a team for this purpose.

With love from your sister,
Anne, a lay apostle

*editor’s note.- Anne is not speaking in August at the Lay Apostle Prayer Group meeting in Bailieborough. She will be speaking in September, God willing.

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“Dear children! Today I call you to the ‘good’. Be carriers of peace and goodness in this world. Pray that God may give you the strength so that hope and pride may always reign in your heart and life because you are God’s children and carriers of His hope to this world that is without joy in the heart, and is without a future, because it does not have its heart open to God who is your salvation. Thank you for having responded to my call.”

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“Dear children! With great hope in the heart, also today I call you to prayer. If you pray, little children, you are with me and you are seeking the will of my Son and are living it. Be open and live prayer and, at every moment, may it be for you the savor and joy of your soul. I am with you and I intercede for all of you before my Son Jesus. Thank you for having responded to my call.”

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Jesus

My dear apostles, it is time for Me to announce Myself as King.  I am truly the King of heaven and I am the King of all God’s children on earth.  I am the King of all that is good and I am the King of love. Most of all, and most importantly for you, I am your King.  Yes, it is to Me that you owe allegiance as a follower and servant.  I ask that you speak of Me in relation to your contribution to the good of humanity and also in relation to your contribution to the good of the Church.  Why do you serve?  Is it not because you believe in the power and the goodness of your King?  Do you serve Me because you trust Me to care for you and to care for that which is important to you?  I believe this is true.  I believe that you understand something about both My power and My goodness and I believe that you rely on Me to care for your loved ones even in their sufferings and rebellions.  Dearest apostles, to make way for your King you will have to fall back from drawing attention to yourself.  One falls back, in this instance, by giving constant credit to the One who is fighting the battles and winning the souls. And the war is for souls, dear apostles.  I am craving allegiance from all of God’s children because I am craving what is good for them.  Those who are away from Me must see the goodness in you.  You are truly offering the best possible message for everyone you encounter.  Your message is one of love and welcome and you give the message as the messenger of the King.  Be at peace.  I am all powerful and you are on the side of heaven.

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“Dear children, I am continuously among you because, with my endless love, I desire to show you the door of Heaven. I desire to tell you how it is opened: Through goodness, mercy, love and peace – through my Son. Therefore, my children, do not waste time on vanities. Only knowledge of the love of my Son can save you. Through that salvific love and the Holy Spirit He chose me and I, together with Him, am choosing you to be apostles of His love and will. My children, great is the responsibility upon you. I desire that by your example you help sinners regain their sight, enrich their poor souls and bring them back into my embrace. Therefore, pray, pray, fast and confess regularly. If receiving my Son in the Eucharist is the center of your life, then do not be afraid, you can do everything. I am with you. Everyday I pray for the shepherds and I expect the same of you. Because, my children, without their guidance and strengthening through their blessing, you can not do it. Thank you.”

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Dear apostles, it is with all hope that I speak to you today. I have hope in the vision held by heaven of the future of My Church on earth. I am pleased when I see holiness increasing in My friends and this increase in holiness is what gives Me hope for the Church. Yes, I am urging My followers toward sacrifice and service and many of you are answering with your whole hearts. You, listening to My words and allowing them to change you, are giving Me great hope. With this hope I push on into the world, confident, that while some resist change, others embrace it. Yes, change is happening, most especially in the heart of every committed apostle. You are becoming holier. As you are becoming holier, My Church is becoming holier. Apostles, hear this call with all seriousness.

I, Jesus, have everything needed to advance the Church into greater unity. And I, Jesus, can do this as quickly as you will allow Me. Find Me in your soul in each moment you are questioning your role in the Kingdom. I will direct you. I hear many of you saying, ‘Jesus, tell Me what to do’. I am answering, ‘Serve Me’. I am answering, ‘Be committed to your vocation’. And I am answering, ‘Love each person you encounter and My kingdom will come’. Do you see? The details of your life can be discerned with me over time by examining your circumstances with the Spirit I have sent to you. There is no need to be anxious about My will. You will know it in each day and in each day My will can be noted in the duties and opportunities for service. Are you sitting with Me quietly? Are you asking Me to help you become holier? Are you offering Me your will? Or are you serving in the way you desire without willingness to change and adapt when I need you to adapt? My friends, your life will always be changing. This should not alarm you because I do not change and My love for you does not change. Be at peace. Accept that if you are not open to change then you are not open to becoming holier. All is well and I am holding you very close to Me.

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“Dear children! Also today I call you to conversion and to holiness. God desires to give you joy and peace through prayer but you, little children, are still far away – attached to the earth and to earthly things. Therefore, I call you anew: open your heart and your sight towards God and the things of God – and joy and peace will come to reign in your hearts. Thank you for having responded to my call.”

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“Dear children! With motherly love I implore you to give me your hands, permit me to lead you. I, as a mother, desire to save you from restlessness, despair and eternal exile. My Son, by His death on the Cross, showed how much He loves you; He sacrificed Himself for your sake and the sake of your sins. Do not keep rejecting His sacrifice and do not keep renewing His sufferings with your sins. Do not keep shutting the doors of Heaven to yourselves. My children, do not waste time. Nothing is more important than unity in my Son. I will help you because the Heavenly Father is sending me so that, together, we can show the way of grace and salvation to all those who do not know Him. Do not be hard-hearted. Have confidence in me and adore my Son. My children, you cannot be without the shepherds. May they be in your prayers every day. Thank you.”

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Jesus:

My dear apostles, be assured that the Father blesses your work. You may not see the blessings that are given to your work. You may not see the advances that come for the Kingdom because of your work. But the Father blesses both the servant and the service, day after day. Remember that without the full knowledge of the Father’s plan, you lack the ability to evaluate the impact Heaven is achieving through your service. Dear apostles, so committed to Me, please trust that the Savior is bringing about exactly what is needed for the Father. […]

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One of Ida’s sisters and Fr. Frehe, her spiritual director, were present at the first apparition which took place in her home. She was drawn to an adjacent room where she recounts: “I see on my left somebody standing over me in a long white garment, full of womanly grace. I understand her to be the Blessed Virgin. She lifts up three, then four, and finally five fingers while saying to me, “The 3 stands for March, the 4 for April, and the 5 for May 5th.”

(Dates referring to the end of the Second World in the European theater. For example, on May 5, 1945 the war officially ended in the Netherlands.) Then She shows me Her Rosary and says, “This has saved you. Persevere to the end.” After a brief silence She adds, “The prayer is to be made known everywhere.”

“Then in front of me I see nothing but soldiers, many of them Allies and the Blessed Virgin is pointing to them. She takes the crucifix of the Rosary in Her hand and points at it and then again to the soldiers.

“I am given to understand that the Cross must become the support of the lives of those soldiers, for the voice continues, ‘They will soon go home now, these here’, and she points to the troops.

“I ask , ‘Are you Mary?’

She smiles and answers, “They will call me ‘The Lady, Mother .’’ The figure walks past me and I look at the palm of my hand. A Cross is being laid down before me and I have to take it up. I do so very slowly; it is heavy. All at once everything is gone.”

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As we near the Feast of the Annunciation, we present the following account of the Annunciation from The Poem of the Man-God, followed by a commentary by Our Lord. The Poem of the Man-God remains a legitimate mystical/spiritual source within the Church for Christian meditation regarding the life of Jesus as recorded by the Italian mystic, Maria Valtorta (see article, In Response to Various Questions Regarding “The Poem of the Man-God” in the Marian Private Revelation section). – Ed.

March 8, 1944

What I see: Mary, a very young girl: She looks 15 years old, at most. She is in a small rectangular room: a room most suitable for a girl. Along one of the longer walls, there is a bed: a low bed, without bedstead, covered with thick mats or carpets, which appear to be laid on boards or cane-trellis, because they are very stiff and without any curve, as is usual with our beds. Against the other wall there is a kind of bookcase with an oil lamp, some rolls of parchment, some needlework carefully folded: it seems to be embroidery work.

Beside the bookcase, towards the door, which opens onto the kitchen garden and which is now covered by a curtain gently moved by a light breeze, there is the Virgin sitting on a low stool. She is spinning some linen which is as white as snow and as soft as silk. Her little hands, just a little darker than linen, are whirling the spindle very quickly. Her beautiful young face is slightly bent forward and She is smiling gently as if She were caressing or following some sweet thought.

There is a great silence in the little house and in the kitchen garden. There is a great peace both on Mary’s face and in the surrounding place. There is peace and order. Everything is neat and tidy and the room, although very modest looking and very modestly furnished — it is almost as bare as a cell — has something austere and regal about it because of its cleanliness and the care with which everything is laid: the clothes on the bed, the rolls, the lamp, the copper pitcher near the lamp, with a bunch of branches in bloom in it. I do not know whether they are peach or pear branches. They are certainly branches of a fruit-tree, with pinkish white flowers.

Mary begins to sing in a low voice, then She raises Her voice slightly. But She does not sing loudly. Still, it is a voice vibrating in the little room and one can perceive the vibration of Her soul in it. I do not understand the words as they are spoken in Hebrew. But as now and again She repeats “Jehovah” I realize that it is a sacred song, perhaps a psalm. Mary is probably remembering the songs of the Temple. And it must be a happy memory because She lays Her hands in Her lap, while still holding the yarn and the spindle, and lifts Her head leaning against the wall: Her face is beautifully flushed and Her eyes are lost behind… I wonder what sweet thought. Her eyes are shining with tears, which appear but do not overflow and they make Her eyes look larger. And yet those eyes are smiling, they are smiling at a thought they can see and by which Mary is abstracted from the earthly world. Mary’s face, flushed and girded by the plaits She wears rolled up like a crown round Her head, seems a beautiful flower, as it emerges from Her plain white dress.

The song changes into a prayer: “Most High Lord God, do not delay any longer in sending Your Servant to bring peace to the world. Grant us the favorable time and the pure and prolific virgin for the coming of Your Christ. Father, Holy Father, grant Me, Your servant to offer My life for this purpose. Grant Me to die after seeing Your Light and Your Justice on earth and after knowing that our Redemption has been accomplished. O Holy Father, send the Promise of the Prophets to the earth. Send the Redeemer to Your maidservant, so that in the hour of My death, Your abode may be opened to Me, as its gates have already been opened by Your Christ for all those who have hoped in You. Come, come, O Spirit of the Lord. Come to the faithful who are expecting You. Come, Prince of Peace!…” Mary remains absorbed thus…

The curtain moves fast, as if someone behind it ventilated it or shook it to draw it. And a pearl white light mixed with pure silver makes the slightly yellow walls clearer and makes the colors of the cloths brighter and Mary’s raised face more spiritual. And in such light, while the curtain is still drawn on the mystery to be accomplished, the Archangel prostrates himself: the curtain no longer moves: it is hanging stiff against the doorposts like a wall separating the inside from the outside.

The Angel must necessarily take a human appearance. But it is a transhumanized appearance. Of what flesh is this beautiful and gleaming figure made? With what substance did God form it to make it perceptible to the senses of the Virgin? Only God can possess such substances and use them so perfectly. It is a face, a body, eyes, a mouth, hair and hands like ours. But they are not our dull matter. It is a light that has taken the color of flesh, of eyes, hair, lips, a light that moves and smiles, looks and speaks.

“Hail, Mary, full of Grace, Hail!” The voice is a sweet arpeggio as of pearls thrown on a precious metal plate.

Mary is startled and lowers Her head. And She is even more startled when She sees the shining creature kneeling at about a meter from Her and looking at Her with infinite veneration, his hands crossed over his chest.

Mary jumps to Her feet and She squeezes against the wall. She turns pale and red alternately. Her face shows surprise and fear. She subconsciously presses Her hands against Her breast hiding them under Her large sleeves. She stoops, endeavoring to conceal Her body as much as possible. An attitude of gentle modesty.

“No. Do not fear. The Lord is with You! You are blessed amongst all women!”

But Mary continues to be afraid. Where has that extraordinary being come from? Is he a messenger of God or of the Deceiver?

“Do not fear, Mary!” repeats the Archangel. “I am Gabriel, the Angel of God. My Lord has sent me to You. Do not be afraid, because You have found grace in the eyes of God. And You will conceive and bear a Son and You will call Him “Jesus”: He will be great and will be called Son of the Most High (and such He will really be). And the Lord God will give Him the throne of His Ancestor David and He will rule over the House of Jacob forever, and His reign will have no end. Understand, O Holy Virgin loved by God, Daughter blessed by Him, called to be the Mother of His Son, what Son You will generate!”

“How can this come about, since I do not know man? Perhaps the Lord God will no longer accept the offer of His maidservant and does not want Me a Virgin for His love?”

“Not by deed of man You will be a mother, Mary. You are the Eternal Virgin, the Holy Virgin of God. The Holy Spirit will come upon You and the power of the Most High will cover You with its shadow. So the Child born of You will be called Holy and Son of God. Our Lord God can do everything. Elizabeth, the barren one, in her old age has conceived a son who will be the Prophet of Your Son, and will prepare His ways. The Lord has removed her disgrace and her memory will remain amongst peoples together with Your name, as the name of her creature will be joined to the name of Your Holy Son, and until the end of centuries you will be called blessed, because of the grace of the Lord which has come to you both and particularly to You, by means of Whom Grace has come to all peoples. Elizabeth is in her sixth month and her burden lifts her to joy, and will lift her even more when she hears of Your joy. Nothing is impossible to the Lord, Mary, full of Grace. What shall I tell my Lord? Let no thought whatsoever disturb You. He will protect Your interests if You trust in Him. The world, Heaven, the Eternal Father are awaiting Your word!”

Mary crosses Her hands over Her breast and bowing down deeply, She says: “I am the handmaid of the Lord. Let what you have said be done to Me.”

The Angel shines out of joy. He kneels in adoration because he certainly sees the Spirit of God descend upon the Virgin bent down in assent, and he disappears without moving the curtain, but leaves it well drawn over the holy Mystery.

The Disobedience of Eve and the Obedience of Mary

March 5, 1944

Jesus says:

“…Do we not read in Genesis that God made man the overlord of everything on the earth, that is everything except God and His angelical ministers? Do we not read that He made the woman the companion of man in his joy and his domination over all living beings? Do we not read that they were allowed to eat of everything with the exception of the tree of the knowledge of Good and Evil? Why? What is the meaning of the words “that he might rule”? And what is the meaning of the tree of the knowledge of Good and Evil? Have you ever asked these questions, you man, who ask so many useless ones and never ask your soul about heavenly truths? Your soul would tell you, if it were alive, because a soul in grace is held like a flower in the hands of your angel, and like a flower it is kissed by the sun and sprinkled with dew by the Holy Spirit, Who warms and illuminates it, sprays and decorates it with heavenly lights. How many truths your soul would tell you, if you only knew how to converse with it, if you loved your soul that makes you like God, Who is a spirit, as your soul is a spirit. What a great friend you would have if you loved your soul instead of hating it to the extent of killing it; what a great and sublime friend with whom you could talk of celestial matters, since you men are so eager to talk and you ruin one another with friendships which, if they are not unworthy ones (as sometimes they are), they are almost always useless and they turn into a vain and damaging tumult of worldly words.

Did I not say: “If anyone loves Me he will keep My word, and My Father will love him, and we shall come to him and make Our home with him”? The soul in grace possesses love, and by possessing love it possesses God, that is the Father Who preserves it, the Son Who teaches it, the Spirit Who illuminates it. It therefore possesses Knowledge, Science, Wisdom, Light. Consider therefore what sublime conversations your soul could hold with you. Such conversations filled the silence of prisons, the silence of cells, the silence of hermitages, the silence of the rooms of holy sick people. Such conversations were the consolation of prisoners awaiting martyrdom, of cloistered monks and nuns searching for the Truth, of hermits longing for an advanced knowledge of God, of sick people in bearing, nay, in loving their crosses.

If you knew how to question your soul, you would be told that the true, extensive meaning — as comprehensive as creation itself — of the words “that he might rule” is this: “That man might dominate everything, that is his three states. The lower state, the animal one. The middle state, the moral one. The superior state, the spiritual one. And all three of them are to be directed to one sole aim: to possess God”. To possess Him by deserving Him through a strict control which subdues all the power of one’s ego and conveys it to one only purpose: to deserve to possess God. Your soul would tell you that God had forbidden the knowledge of good and evil, because He had already granted good to His creatures gratuitously, and He did not want you to know evil, because it is a sweet fruit to taste, but once its juice becomes part of your blood, it causes a fever that kills you and produces a parching thirst, so that the more one drinks of that false juice, the more thirsty one becomes.

You may object: “And why did He put it there?” Because evil is a force that originated by itself like certain monstrous diseases -in the most wholesome body.

Lucifer was an angel, the most beautiful of all the angels, a perfect spirit, inferior only to God, and yet in his bright essence a vapor of pride arose and he did not scatter it. On the contrary, he condensed it by brooding over it. And Evil was born of this incubation. It existed before man. God had hurled him out of Paradise, the cursed incubator of Evil, who had desecrated Paradise. But he is the eternal incubator of Evil and as he can no longer soil Paradise, he has soiled the earth.

That metaphorical tree proves this truth. God had said to the man and the woman: “You know all the laws and the mysteries of creation. But do not infringe on My right of being the Creator of man. My love will suffice for the propagation of the human race and it will spread among you and will excite the new Adams of the race without any lust of the senses but with purely charitable pulsations. I have given you everything. I am only keeping for Myself this mystery of the formation of man”.

Satan wanted to deprive man of this intellectual virginity and with his venomous tongue he blandished and caressed Eve’s limbs and eyes, exciting reflections and perspicacity, which they did not have before, because malice had not yet intoxicated them.

She “saw”. And seeing, she wanted to try. Her flesh was aroused. Oh! If she had called to God! If she had hurried to Him saying: “Father! The Serpent has caressed me and I am upset”. The Father would have purified and healed her with His breath, which could have infused new innocence into her as it had infused life. And it would have made her forget the snake’s poison, nay it would have engendered in her a disgust for the Serpent, as it happens in those who bear an instinctive dislike for diseases of which they have just been cured. But Eve does not go to the Father. Eve goes back to the Serpent. The sensation is a sweet one for her. “Seeing that the fruit of the tree was good to eat and pleasing and agreeable to the eye, she took it and ate it”.

And “she understood”. Now Malice was inside her and was gnawing at her intestines. She saw with new eyes and heard with new ears the habits and voices of beasts. And she craved for them with insane greed.

She began the sin by herself. She accomplished it with her companion. That is why a heavier sentence is laid on woman. Because of her, man has become rebellious towards God and has become acquainted with lewdness and death. Because of her, he was no longer capable of dominating his three reigns: the reign of the spirit, because he allowed the spirit to disobey God; the moral reign, because he allowed passions to master him; the reign of the flesh, because he lowered it down to the instinctive level of beasts. “The Serpent seduced me” says Eve. “The woman offered me the fruit and I ate of it” says Adam. And the triple greed has ruled the three dominions since then.

Only Grace can relax the hold of this ruthless monster. And if Grace is alive, nay thoroughly alive, and kept more and more alive by the good will of a faithful son, it will succeed in strangling the monster and will no longer have anything to fear. It will not be afraid of internal tyrants, which are the flesh and passions; neither will it be afraid of external tyrants, these are the world and the mighty ones on the earth. It will dread neither persecutions nor death. It is as Paul the Apostle says: “I fear none of these things, neither do I care for my life more than I care for myself, provided I carry out the mission and the ministry the Lord Jesus gave me, and that was to bear witness to the Good News of God’s Grace “….]”

March 8, 1944

Mary says:

“I obeyed in My joy, because when I understood the mission to which God called Me, I was full of joy, My heart opened like a closed lily and it shed that blood which was to become the soil for the Lord’s Seed.

The joy of being a mother.

I had consecrated Myself to God since My childhood, because the light of the Most High had shown Me the cause of evil in the world and, as far as it was in My power, I wanted to remove from Myself every trace of Satan.

I did not know I was without stain. I could not think I was. That simple thought would have been presumption and pride, because, since I was born of human parents, it was not right for Me to think that I was the Chosen One to be the Faultless One. The Spirit of God had informed Me of the pain of the Father because of the corruption of Eve, who had lowered herself to the level of inferior creatures, whereas she was a creature of grace. It was My intention to soothe that pain by remaining unprofaned by human thoughts, wishes and contacts and thus restoring an angelical purity in My body. The palpitations of My heart were to be only for Him, and only for Him My whole being.

But if there was no passion of the flesh in Me, there was still the sacrifice of not being a mother. Also Eve had been granted by the Father Creator the gift of maternity, a maternity devoid of what now degrades it. The sweet and pure maternity without a sensual burden! I experienced it! Of how much did Eve divest herself by giving up such wealth! More than immortality. And do not think that I am exaggerating. My Jesus and I, His Mother, with Him, have experienced the languor of death. I, the sweet languor of a tired person who falls asleep, Jesus, the intense languor of who dies sentenced to death. So we also experienced death. But only I, the new Eve, experienced maternity without any kind of profanation, that I might tell the world how sweet was the destiny of woman called to be a mother without any bodily pain. And the desire of such pure maternity was possible and actually existed in the Virgin wholly devoted to God, because that maternity is the glory of woman.

If you consider in what high esteem the Israelites held a mother, you will realize even more what sacrifice I had made when I consecrated Myself to virginity. Now the Eternal Good Father granted Me, His servant, this gift, without divesting Me of the purity I had clothed Myself in to be a flower on His throne. And I rejoiced with the double joy of being the mother of a man and the Mother of God.

The joy of being the Woman by means of Whom peace was reestablished between Heaven and earth.

Oh! What a joy to have desired this peace for the sake of God and of men and to know that it was coming to the world through Me, the poor handmaid of the Almighty! What a joy to say: “Men, do not cry any longer. I have in Me the secret that will make you happy. I cannot tell what it is because it is sealed in Me, in My heart, just as the Son is enclosed in My inviolate womb. But I am already bringing it to you, and the moment when you will see Him and hear His Holy name is getting nearer and nearer”.

The joy of having made God happy: the joy of the believer for his God made happy.

Oh! The joy of removing from God’s heart the bitterness of Eve’s disobedience, pride and disbelief!

My Jesus explained the fault with which the first Couple got stained. I redeemed that sin by going up the same stages as they descended.

Disobedience was the beginning of the downfall: “Do not eat and do not touch of that tree” said God. And man and woman did not respect that prohibition, although as kings of creation they were allowed to touch and eat of everything except of that tree because God wanted them to be inferior only to angels.

The tree: the means to test their obedience. What does obedience to God’s commands imply? It implies all possible good, because God commands nothing but good. What is disobedience? It is evil, because it brings about a rebellious mental state in which Satan can be active.

Eve goes toward the tree, which, if avoided, would have caused her welfare, if approached, would cause her ruin. She goes there led by the childish curiosity of seeing what is special about it, and by a rashness that makes her consider God’s command a useless one since she is strong and pure, the queen of Eden, where everything is subject to her and nothing can hurt her. Her presumption is her ruin. Presumption is the yeast of pride.

At the tree she finds the Seducer, who sings his song of lies to her , inexperience, to her beautiful virginal inexperience, to her badly guarded inexperience. “You think there is evil here? No, there isn’t. God told you because He wants to keep you as slaves under His power. You think you are king and queen? You are not even as free as wild animals. Animals can love one another with true love. You cannot. Animals are granted the gift of being creators like God. Animals generate little ones and see their families grow as much as they like. You do not. You are denied this joy. Why make you man and woman if you have to live thus? Be gods. You do not know the joy of being two in one flesh, that creates a third one and many more. Do not believe God when He promised you the joy of posterity seeing your children forming new families, leaving their father and mother for their families. He has given you a sham life: real life is to know the laws of life. Then you will be like gods and will be able to say to God: ‘We are equal to You’ “.

And the allurement continued because there was no will to break it, on the contrary there was the will to continue it and to learn what did not belong to man. And the forbidden tree becomes really mortal for the human race because from its branches there hangs the fruit of bitter knowledge that comes from Satan. And the woman becomes a female and with the yeast of Satanic knowledge in her heart, she moves on to corrupt Adam. With their bodies and souls degraded and their morals corrupted, they became acquainted with sorrow and the death of both their souls deprived of Grace and of their bodies divested of immortality. And Eve’s wound engendered suffering, which will not subside until the last couple on earth are dead.

I went along the road of the two sinners, but in the opposite direction: I obeyed. I obeyed in every way. God inspired Me to be a virgin. I obeyed. When I loved virginity that made Me as pure as the first woman before she met Satan, God asked Me to get married. I obeyed, elevating marriage to the degree of purity intended by God when He created the First Parents. I was then convinced that My destiny was solitude in marriage and the contempt of people because of My holy sterility, when God asked Me to be a Mother. I obeyed. I believed that it was possible and that the word came from God, because I was filled with peace when I heard it. I did not think: “I deserved it”. I did not say: “Now the world will admire Me, because I am like God, creating the flesh of God”. No, I did not. I lowered Myself in My humility.

Joy gushed out of My heart like the stem of a rose. But it was soon decorated with sharp thorns and it was clenched in the tangle of sorrow, like branches enveloped by the bearbines of convolvuli (1). Sorrow for the pain of My spouse: it suffocated My joy. Sorrow for the pain of My Son: a thorn that pierced My joy.

Eve wanted pleasure, triumph, freedom. I accepted sorrow, humiliation, slavery. I gave up My peaceful life, the esteem of My spouse, My own freedom. I kept nothing for Myself. I became the maid of God in the flesh, in morals, in the spirit, relying on Him not only for the virginal conception, but also for the protection of My honor, for the consolation of My spouse, for the means suitable to elevate him also to the sublimation of marriage, so that we could restore man and woman to their lost dignity. I embraced the will of the Lord for Myself, My spouse and My Creature.

I said “Yes” for the whole three, as I was certain that God would not break His promise to assist Me in My sorrow of a spouse who realizes she is considered guilty, and of a mother who knows she is generating a Son to deliver Him to sorrow. I said “Yes” and nothing else. That “Yes” cancelled Eve’s “No” to God’s command. “Yes, My Lord, as You wish. I will know what You want Me to know. I will live as You want Me to live. I will rejoice if You wish so. I will suffer for what You want Me to suffer. Yes, for ever, My Lord, from the moment Your ray made Me a Mother to the moment You called Me back to You. ‘Yes’, forever ‘Yes’. All the good voices of the flesh, all the good passions of the spirit were under the weight of My perpetual ‘Yes’. And above, on a diamond pedestal, there was My spirit, lacking wings to fly to You, but it was the master of the whole ‘ego’ subdued and made Your servant. Servant in joy, servant in sorrow. But smile, o God. And be happy. Guilt has been defeated. It has been removed and destroyed. It lies under My heel, it was washed in My tears and destroyed by My obedience. The new Tree will be born of My bosom and it will bear the Fruit that knows all the evil because It suffered it all in Itself and will give all the good. All men will be able to come to It and I shall be happy if they take of It, even if they do not remember that It was born of Me. Providing man is saved and God is loved, let it be done to His handmaid what is done to a clod of earth on which a tree is planted: a step to ascend”.

Mary, we must always be steps so that other people may ascend to God. It does not matter if they tread on us, providing they are successful in reaching the Cross. It is the new tree that has the knowledge of Good and Evil, because it tells man what is good and what is evil so that he may choose and live and at the same time it is a medicine that cures those who are intoxicated by the evil they wanted to taste. Let our hearts be under the feet of men, that the number of the redeemed may increase and the Blood of My Jesus not be shed fruitlessly. That is the destiny of the maids of God. But then we deserve to receive the holy Host in our hearts and to say at the foot of the Cross drenched with His Blood and our tears: “Here is, o Father, the immaculate Host which we offer to You for the salvation of the world. Look at us, Father, melted with It and give us Your blessing for Its infinite merits”.

And I give you My caresses. Rest now, My dear daughter. The Lord is with you.”

Jesus says:

“My Mother’s words should disperse all perplexity of thought also in the minds most confused and muddled by pseudo science […].

I said: “metaphorical tree”. Now I will say: “symbolical tree”. Perhaps you will understand better. Its symbol is clear: the inclination to good and to evil of the two children of God, would be understood by their behavior towards the tree. Like ‘aqua regia’ that tests gold and the scales of the goldsmith that weigh its carats, that tree, by God’s command, became a means of testing and it gave the measure of Adam’s and Eve’s symbolic metal purity.

I can already hear your objection: “Was the punishment not excessive and the means used to condemn them not childish?”

Not so. Actual disobedience in you, who are their heirs, is not so grave as if it were in them. You have been redeemed by Me. But Satan’s poison is always ready to rise again, like certain disease that never disappear completely in the blood. The First Parents’ possessed Grace without ever even nearing Disgrace. They were therefore stronger and more firmly supported by Grace that generated love and innocence. The gift given them by God was infinite. Much graver is therefore their fall notwithstanding that gift.

is Also the fruit that was offered and eaten was symbolical. It was the fruit of an experience they wanted to have at Satan’s instigation to break God’s command. I had not forbidden men love. I only wanted them to love each other without malice; as I loved them in My holiness, they were to love each other in the holiness of affections unsoiled by lewdness.

It must not be forgotten that Grace is light, and whoever possesses it knows what is good and useful to know. Mary, Full of Grace, knew everything, because Wisdom taught Her, Wisdom that is Grace, and She knew how to live in a holy way. Also Eve knew what was good for her to know. But not more, because it is valueless to know what is not good. But she did not have faith in God’s word, and was not faithful to her promise of obedience. She believed in Satan, she broke her promise, she wanted to know what was not good, she loved it without regret, she turned love into something corrupt and degraded, which I instead had permitted as something holy. A sullied angel, she wallowed in mud and litter, whereas she could have run happily amongst the flowers of the earthly Paradise and she could have seen her offspring flourish around her, like a plant that is covered with flowers without bending its leaves into the mire.

Do not be like the foolish children mentioned by Me in the Gospel; they heard other children sing and they stopped their ears, they heard them play the pipes and they did not dance, they heard them weep and they wanted to laugh. Do not be narrow-minded, do not be deniers. Accept the Light without malice and stubbornness, without irony and disbelief. Enough said about that.

To make you understand how grateful you must be to Him Who died to elevate you to Heaven and to defeat Satan’s concupiscence, I wanted to speak to you, in this period of preparation for Easter, of what was the first link of the chain by which the Word of the Father was dragged to death, the Divine Lamb to the slaughterhouse. I wanted to speak to you about it, because at present ninety per cent of you are like Eve intoxicated by Lucifer’s breath and words, and you do not live to love one another, but to glut yourselves with sensuality, you do not live for Heaven but for filth, you are no longer creatures gifted with soul and reason, but dogs without soul and without reason. You have killed your souls and perverted your reason. I solemnly tell you that brutes surpass you in the honesty of their love.”

 

The Poem of the Man-God can be purchased from Valtorta Publishing, www.valtorta.com.

 

Notes

(1) A genus of climbing plants, including the bindweed.

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The following article from MedjugorjeToday.com refers to Our Lady’s own explanation of her role as “Mediatrix” and makes clear heaven’s desire for this truth to be known and proclaimed worldwide – Ed.

“I desire to be the bond between you and the Heavenly Father – your mediatrix” the Virgin Mary tells visionary Mirjana Dragicevic-Soldo. Playing into the petitions for the Pope to declare Mary “Co-Redemptrix, Mediatrix, Advocate” in a fifth and final Marian dogma, it is only the second time for 30 years of apparitions the word appears in a Medjugorje message. Proposers of a fifth Marian dogma to be declared by the Pope caught new wind on Sunday when the Virgin Mary made a rare mention of one of the three titles contained within the dogma, during her apparition to Medjugorje visionary Mirjana Dragicevic-Soldo.

Led by professor Mark Miravalle of the Franciscan University of Steubenville, USA, grassroot work for the Virgin Mary to be dogmatically declared “Co-Redemptrix, Mediatrix, Advocate” has been going on for decades. Organized in Vox Populi, millions of lay people have joined priests, bishops and cardinals in petitioning the Pope to declare the dogma which proposers believe will further strengthen the Virgin Mary and open up new avenues for her work of interecession.

In what was only her second mention of the word “mediatrix” in a message given to a Medjugorje visionary, the Virgin Mary told Mirjana:

“Dear children! I am coming among you because I desire to be your mother – your intercessor. I desire to be the bond between you and the Heavenly Father – your mediatrix. I desire to take you by the hand and to walk with you in the battle against the impure spirit. My children, consecrate yourselves to me completely. I will take your lives into my motherly hands and I will teach them peace and love, and then I will give them over to my Son. I am asking of you to pray and fast because only in this way will you know how to witness my Son in the right way through my motherly heart. Pray for your shepherds that, united in my Son, they can always joyfully proclaim the Word of God.  Thank you.”

The first time the Virgin Mary used the word “Mediatrix” in Medjugorje was on July 17th 1986. By then the Virgin did not only express her wish of taking on the role of mediatrix for people. She noted that she is the Mediatrix:

“Dear children, today I am calling you to reflect upon why I am with you this long. I am the Mediatrix between you and God. Therefore, dear children, I desire to call you to live always out of love all that which God desires of you. For that reason, dear children, in your own humility live all the messages which I am giving you. Thank you for having responded to my call.”

The apparition on Mirjana’s 47th birthday was attended by several thousand people by The Blue Cross in Medjugorje. It began at 2 pm and lasted for five minutes.

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The following are messages from St. Joseph as received by Ann, a Lay Apostle contained in Volume Six of “Heaven Speaks to Families”, constitute sublime and practical messages to fathers on how best to imitate the virtues and examples of St. Joseph within their own families (or domestic churches). These messages have received the Imprimatur by Bishop Leo O’Reilly of the Diocese of Kilmore, Ireland and are distributed with permission of the same bishop. – Ed.

June 14, 2004

I send the most affectionate greetings to my brothers and sisters on earth. I have come particularly to speak to fathers during this time of darkness. If you have been given a child or the care of a child, you must take responsibility for the formation and support of that child. I wish to share a glimpse of my family with you, so that you can follow the example we have set. There were three of us, Jesus, Mary, and me, Joseph. I took responsibility, as much as possible, for the support of the family.

We were poor, it is true, because we lived in difficult times and for a time we were exiled. When you move to a land that is not your home, you are at a disadvantage, often, with regard to work. That was the case with me, and while I was skilled at my profession, I found it difficult to obtain as much work as I would have liked. Nevertheless, I made enough to keep us and we lived simply. I taught my Son that work was to be enjoyed and that through work a soul gave God great glory. I worked steadily and thoroughly, always being scrupulously honest and fair. My reputation was sound and I would have been known as a just man, both professionally and personally. I understood that my responsibility to Jesus was important to the Kingdom. I had the task of accompanying Him through His precious childhood.

Jesus, I must say, did not require any real correcting, because He was a most beautiful and sweet boy. His kindness brought tears to my eyes, sometimes many times in one day. I will say truly that He was an example to me. With that said, however, I also tried to be an example to Him and so must you be to your children. While I understand that you are not called upon to accompany Jesus through His childhood, you must understand that your child or children are equally precious in their humanity, because each little soul is of equal value in the Kingdom. Each day and each moment of each day is an opportunity to teach your child what it is to be a follower in God’s Kingdom. If I were allowed, I could write pages and pages, speaking only of the holiness of Mary, the mother of Christ. Can you imagine the honor that was mine? I was given the task of parenting with Mary as my partner. I will say briefly that Mary was the kindest, most gentle and most humble woman ever created by God. You must not think that she was given these virtues or that it was easy for her. This was not the case. Mary sacrificed each day and practiced these virtues. She was another constant source of example to me. How could I have been anything but virtuous living with these two heavenly creatures? Fathers, mine is the honor of instructing you on leading your families to Christ. Thank our loving Father in heaven for this grace because it is a very beautiful thing for Him to allow. Treat these words with humility and reverence and He, the God of All, will bring peace and joy to your families. You can be another pocket of holiness, as we were, and I will show you how. Remember that you have great and limitless help in heaven. Do not be discouraged if your family is struggling with worldly influences at this moment. I will help you and together we will move toward the example that our little Holy Family has set for you. All is well. Let us begin.

June 15, 2004

Fathers of the world, listen carefully to my words. Please understand that you will be held accountable for your parenting. In most cases, a father should be with his children. In cases where he cannot, through circumstances beyond his control, that is different. But I speak to the majority of fathers at this time. Your children are your treasure and they are also a large part of your salvation. You will gain the greatest of graces through your parenting of your children. To begin with the most fundamental advice, you must be with your children in order to properly parent them. Many fathers today view the role of father simply as a provider. They feel that as long as they are providing for their children’s material needs, their job has been completed. Fathers, you know this is not the case. Providing for your children’s material needs is only one aspect of your role as father. You must accept that if you are not at work, generally speaking, you should be with your family. Children learn from observing and modelling. They cannot do this if you are not in their company. Be with your children, fathers. You need do nothing, only set a calm example. Be about your household chores and let the children see that you are dutiful. Another current trend that concerns heaven is that of purity. Fathers, children must learn how important it is to be pure. Are your children learning this from you? They will learn it by observing the entertainment you participate in. How do you respond to television shows that depict impure actions and situations? Fathers, these things are not acceptable for you. You must not watch television programs that illustrate mortal sin. Certainly your children should not watch these things either. That, dear men, is a profound truth, and if you are allowing your children to view behaviors on television that depict sin, you are in effect teaching them these behaviors. You must understand that by not objecting to these things, you are teaching your children that these behaviors are acceptable. This must stop. When you reject a program because it is illustrating unChristian-like behaviors, you must take the opportunity to explain to your children why you are doing so and why the behavior you rejected is not Christian. Do you understand? You must ask me to help you in this issue if you are unsure because homes are being contaminated constantly in this manner. This form of entertainment is unsuitable for you, dear men of God. You want to come to heaven, do you not? Then you must begin to prepare yourselves on earth. You can do this by spending time with your children in purity, and doing things together that do not offend God. You will be accountable for each word you say to your children. God does not expect you to be perfect. Do not be afraid. You will make mistakes, of course, and that is understood and forgiven. But you must not allow a pattern of entertainment in your home that is objectionable to heaven. Consider always what Jesus would say about an entertainment. He is with you, you know, at each moment. Be aware of His presence and you can then judge your actions and activities by His standard. I will help you to escape from any bad habits that have taken hold of you. Be cheerful and courageous and together we will purify your life.

June 16, 2004

Dear fathers of the world, you must heed my voice. I am speaking to you from kindness and concern. We in heaven watch the events in the world because we are eager to assist you. We hear your prayers and immediately begin interceding for you so that any graces available will be utilized. Allow us to help you to examine your role as father so you can be certain you are fulfilling this role as God has willed. You must examine your role in comparison to me, Joseph, the head of the Holy Family. Do not examine your role in comparison to a soul who is not following God. You must take this opportunity to also look at your companions. Are they true followers? Do they encourage you to be a good father and husband? Are they themselves good fathers and husbands? Dear man, if they are not fulfilling their role as father and husband, it will be difficult for you to resist their influence. Many in this time will encourage you to put yourself first, but I tell you in all seriousness that you should not do this. Your wife and children must come first. You are to lead your family to heaven. In heaven, the first will be last. Consider yourself a servant to your family. In this way you will not spend too much time meditating on how you would like to follow the world. You live in a world of great darkness. I must speak the truth so that you know that it is critical that your family be steered safely through these times. With the help of heaven, you will do this successfully. But in order to obtain this help, you must ask for it. In order to ask for it, you must be prayerful. If you are not prayerful, you will not see the need to pray because you will be too busy scurrying from one day to the next and telling yourself that all is well because this is what everyone else is doing. Fathers, set a tone of quietness in your home whenever possible. Children in your care will then feel free to come to you with their little difficulties and fears. Be available to them by often sitting quietly or working in silence. There is no need for the constant distraction of noise. It dulls your soul, dear man, and God cannot find rest in you. If you spend time in quietness, your soul will calm and your God can claim you and communicate with you. He will inspire you to give consideration to His will for your life. He will give you an awareness of the large view of your life and your family, pulling you away from the small view, which is the moment. If your large view includes heaven and serving God, you will understand that you must live each moment differently. Set your sight on heaven, for both you and your family, and you will see your perspective begin to shift a little here and alter a little there. This is a process and you can be comfortable that all will not change in a day, particularly if you have been spending too much time in the world or practicing bad habits. But it will change. Gradually, your home will feel different to you. You will long for holiness for each of the souls in your family who are walking your life journey with you. You will see their spiritual development as the priority. Dearest man, created by God, this is your role. You, in partnership with your wife, are to shepherd your little ones through their childhoods so that they can grow strong in the service to the Kingdom. Be brave and allow Me, Joseph, to show you how this should be done.

June 17, 2004

Dear sons of God, you must treat fatherhood like the great honor that it is. By allowing you to provide formation to a child, Our God has placed a degree of trust in you. You will not want to disappoint Him. You must listen to Him for direction on what your children require for the best possible preparation in life. Because each soul is unique, the same approach that works for one will not work for all. Each child will need thoughtful consideration given to the approach that will best suit their nature. Fathers, when do you give the rearing of your children this consideration? You should spend some time each day thinking of your children and what they need. It is important, of course, that they be fed and clothed, but not to excess. It is important that they have shelter and, if possible, an education. What I want to stress to you, fathers of the world, is that your children need your love, along with these other things. Children, more than anything, must know that their father loves them and considers them precious. Your actions every day will tell your children how you feel about them. If you are called on to correct a child, do so gently, with love. If a child angers you, you must remember that you were once a child and made similar mistakes. Do not frighten your children, fathers. This is not love. This is the opposite of love. Your child should respect you, of course, and you should not tolerate behavior that will not be welcome in the Kingdom, but expect some bad behavior and expect to have to gently correct your children. Fathers often make the mistake of thinking that their primary function with children is that of disciplinarian. This is an error. Your primary function as a father is to love and then to set an example that your children can follow which will result in eternity in heaven. Are you doing this, dear man? Be vigilant in examining your own behavior and be certain that your children are not mimicking something in you when they misbehave. This is important, so pay heed. I love you dearly, men of the world. I understand the influences with which you struggle. That is why you must spend time in prayer, and not with entertainment. Your Jesus wants to help you and He wants you to help Him. This is a dark time for mankind because many have said “no” to God and to holy living. If you have done this, you must tell Jesus today that you are willing to change and that you desire that He help you. I tell you most sincerely that Jesus will handle everything if you are willing to change. He will forgive you every sin. He will mitigate any damage that neglect has done to your children. Jesus, in short, will solve your problems but you must spend time in silence with Him. Make prayer the most important part of your day, fathers. Only in this way can you determine what Jesus requires from you with regard to your life and your parenting. Heaven understands that you have pressures and that you must earn your living and support your family. Heaven respects these things because it is heaven who has ordained this way of life for you. You must constantly ask heaven to guide you in these matters, as well as in spiritual matters. We will hear your prayers and assist you. But you must be the head of your family now and set a tone of respect for God.

June 18, 2004

Again today I call out to fathers. Dear men, you must face your mistakes fearlessly. Examine with me the way that you live. Do you live for God? If God were to call you home to heaven today, could you lie down peacefully, content that you had worthily accepted your vocation as husband and father? As human beings, created by God, we are all subject to His time. When He decrees that your time on earth has passed, it has passed. There will be no second chances with regard to either your life or your parenting. When your children are grown, the opportunity to influence them diminishes. You should never give up setting an example for your children and attempting to help them to see the straight path to heaven, but you can do far more with children than adults. So you see, dear man, that you must seize the opportunity to mold your child when he is small. Many souls on earth think that they are entitled to great amounts of relaxation and play time. I tell you most solemnly that play time is for children. If you are an adult, you should be concerned with serving Christ, and not with entertaining yourself. If you spend time in silent prayer, considering Jesus and what He did for you, you will understand what it is He asks that you do for Him. This is simple, I know, but I assure you that few men are giving Christ this time to work in their souls. It is for this reason we have reached the current level of darkness. Historically man said “no” to sin. In this day man says “yes” to sin. Children suffer because if man is saying “yes” to sin, he is saying “no” to his vocation. You cannot live two ways, my dear friend, so you must make a choice. Choose God. There is no future for you or your family in choosing darkness. Do not underestimate the power of God to assist a soul who seeks goodness. He will help you. I would like to speak about how I treated Mary, my wife on earth. I treated her with the greatest dignity and respect. I tried to help her when I could, and I remained in constant awareness of her comfort and happiness. I was unable to provide her with great wealth, and sometimes we were forced to go without, subsisting on the barest of necessities. She did not complain and I did not rail against God for placing us in trying times. I humbly placed my little family in the care of God and did the best I could to provide for them. Dear men of the world, there are those who are in far more need than you, whatever your circumstances. You must be content with what God has given you. Remember that there will always be those with more, and there will always be those with less. Praise God in everything and you will be cared for by heaven. When you worry about material things, consider what would happen if you were to do without many of the things you have today. Would you starve? Spend some time considering what it is your body needs for survival and I think you will see that you have been given these things. There may come a time when you do not have as much as you have today. How you will shake your heads at your former complaints. Do you understand what I am trying to tell you? Do not wish for more; wish to be happier with less. Pray this way and God will help you by showing you that you do not need all of these things with which you surround yourself. These things are a distraction. Your families are no happier than those who have less, and this I say from experience. We were very happy on earth and we had little. Keep a heavenly perspective and you will not feel that you require more.

June 19, 2004

Dear men, destined to serve God, please consider that your first duty is to your family. Indeed, caring for your wife and children is your sacred duty, and all of heaven will help you to make this your priority. God’s love will flow through you into your home, and He, through you, will be the leader of your family. Do you want this to happen? Look closely at your home and family and determine if it is already this way. If it is, then all is well and we will continue on, heaven working closely with you to steer your family through difficult times. If this is not the case, then you must understand that there is work to be done in your life. Most men in today’s world have a little work to do, so do not be discouraged if you see things that must be removed from your life. Be brave and steady and you will come to know God’s will for you. Dear man, you were created by God to serve during this time and God needs your service. He is calling out to all of His children now and asking that souls put aside worldly desires in favor of heavenly desires. Come to the most direct path to heaven and do not leave this path again. Please. In a very short time, you will be so glad that you served. These times are not ordinary times, my dear friend. These are extraordinary times and the greatest of heavenly help is available for God’s servants. Do not be anxious by this. Be grateful. Jesus is all good. If you but knew the depth of His compassion and love for you, there would be no need for any words at all. But souls in the world have been distracted and the view to heaven has been all but obliterated by the darkness of sin. There is little joy on earth and many souls wander in despair. You must not do that. You are a child of the Kingdom and you must walk in joy. I will show you the path to joy. As a man of God, you have the greatest of dignity as your right. That dignity comes from living a purposeful life in union with Jesus. When you seek His will, look no further than your family and you will find your path to salvation. Join us, the army that seeks to wage war on darkness. We are brave and loyal to our King. Our King, Jesus Christ, gives us all that we require for this battle. He has a particular mission for you but you must sit in silence and ask Him to reveal it to you. I, Joseph, am very close to the Savior. I will intercede for you to help you eradicate sin in your life and restore your heavenly role to its rightful level of holiness. Be at peace in everything, but do not hesitate to answer “yes” to God.

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“Why do you not ask your Holy Father to pronounce the dogma the Lady demands?”  These and other key revelations about the fifth Marian Dogma and future admonitions for the Church and the world are revealed in this May 31, 1955 message from the Lady of All Nations Apparitions.   The messages were officially declared as consisting of a supernatural origin by Amsterdam bishop Josef Punt on May 31, 2002. – Ed.

” …Satan is not banished yet. ‘ The Lady of All Nations ‘ is now permitted to come in order to banish Satan. She comes to announce the Holy Spirit. The Holy spirit will only now descend over this earth. But you should say my prayer, the one I gave to the world. Every day and every moment you should think of the prayer ‘ the Lady of All Nations ‘ gave to this world at this time.

“You do not know what great value and power this prayer boasts before God!

He will grant the requests of His Mother, when She comes to plead for you as Advocate.

” Great events are impending…This will be a time of stupendous and awesome inventions; so that even your pastors will stand amazed and will tell you: we too are at our wits’ end. Then take to heart the words the Lady spoke to you on May 31st. The Father knows, and permits, all that will come and pass in the world.

” Know well that the Holy Spirit is nearer than ever. The Holy Spirit will come now only, if you pray for His coming. He has always been ready; now, however, the time has come.

” Why do you not ask the Holy Father to pronounce the dogma the Lady demands?…Once the dogma has been pronounced, ‘ the Lady of All Nations ‘ will give Her blessing… Then ‘ the Lady of All Nations ‘ will bestow peace. She will help you when this dogma is proclaimed.

” Nations be mindful of the Daily Miracle given to you by the Lord Jesus Christ. He gave it (the Sacrifice of the Mass) to you, so that you might expierence it every day. Do you realize what it is you are going without?…Bring your children back to the Sacrifice. Let all nations come back to the Sacrifice!

” When you begin to ask the Holy Father for the dogma, the Lady will fulfill Her promise and true peace will come. True Peace, nations, that is the kingdom of God. God’s kindom now is nearer than ever. Understand these words well.

“…You members of the Church of Rome, appreciate your great, your own great happiness. Realize what it means to belong to the Church of Rome! Do your actions bear this out? Your Mother, ‘ the Lady of All Nations,’ may come to you once a year under this new title; later this will change. Understand my words well when I say: make sure that every year the nations will be assembled around this throne, before this picture. This is the great favor that Mary, ‘ Miriam ‘ or ‘ the Lady of All Nations ‘ is allowed to bestow on the world.

” Satan is not banished yet – it is for you to see to that, you people of the Church of Rome. Remember your Sacraments; they still exist! You Christian people, by your example bring others to Him, to the daily Miracle, to the daily Sacrifice…the Holy Spirit will help you. Implore Him now. I cannot repeat this often enough to the world: HAVE RECOURSE TO THE HOLY SPIRIT NOW. ( The Lady said this very slowly, stressing every word )…” ‘ My signs,’ – I said ‘ are inherent in my words.’ “

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Jesus

My dear apostles, you remain faithful to Me and I guide you through every change. Can it be said that the Lord devised a plan for you yesterday and again today but that the Lord will fail to make His plan for tomorrow known to you? Will I hide My needs from you? Will I abandon the work and the workers? You know that this will never happen. My friends desire a relationship with Me and truly I make Myself available to all who sincerely seek Me. And those who know Me, through a desire to know Me, understand that My ways do not always look the same as the ways of the world. Therefore, true followers must be alert to the desires of the Lord when events around them alter earthly plans. I am constructing an edifice of humility in the world. I am committed to My Church and it is My desire to bring an abundance of grace into the world through My Church. Dear apostles, do you see that this cannot be accomplished through the ways designed by humanity? Which human being can embrace the scope of change necessary to bring God’s children into humility and into love for the Father? Only God can do this and only God understands the ways of both earth and heaven. It will always be a heavenly directed plan which brings individuals back to peace through holiness. Together, we are accomplishing this, person by person. I am pleased that our efforts are securing fruit, which we offer to the Father as evidence of a true desire for holiness in His children. Please, dear apostles, remain faithful to Me. Allow Me to direct your contribution and you will be blessed and consoled. Through your fidelity, others will also be blessed and consoled. When we are finished with your work on earth, you will come to Me in fullness and you will understand all that I accomplished through your willingness. I will not steer you into what is bad for you but into what is good for you. Continue on in trust and be grateful that I have chosen you to serve God’s Renewal.

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“Dear children! At this time, in a special way I call you: ‘pray with the heart’. Little children, you speak much and pray little. Read and meditate on Sacred Scripture, and may the words written in it be life for you. I encourage and love you, so that in God you may find your peace and the joy of living. Thank you for having responded to my call.”

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I. Enmity between the Woman and the Serpent

In his profound Marian Encyclical Redemptoris Mater of March 25, 1987, the Servant of God, Pope John Paul II stated:

In the salvific design of the Most Holy Trinity, the mystery of the Incarnation constitutes the superabundant fulfillment of the promise made by God to man after original sin, after that first sin whose effects oppress the whole earthly history of man (cf. Gen. 3:15). And so, there comes into the world a Son, “the seed of the woman” who will crush the evil of sin in its very origins: “he will crush the head of the serpent.” As we see from the words of the Protogospel, the victory of the woman’s Son will not take place without a hard struggle, a struggle that is to extend through the whole of human history. The “enmity,” foretold at the beginning, is confirmed in the Apocalypse (the book of the final events of the Church and the world), in which there recurs the sign of the “woman,” this time “clothed with the sun” (Rev. 12:1).

Mary, Mother of the Incarnate Word, is placed at the very center of that enmity, that struggle which accompanies the history of humanity on earth and the history of salvation itself. In this central place, she who belongs to the “weak and poor of the Lord” bears in herself, like no other member of the human race, that “glory of grace” which the Father “has bestowed on us in his beloved Son,” and this grace determines the extraordinary greatness and beauty of her whole being. Mary thus remains before God, and also before the whole of humanity, as the unchangeable and inviolable sign of God’s election, spoken of in Paul’s letter: “in Christ … he chose us…before the foundation of the world, … he destined us … to be his sons” (Eph. 1:4, 5). This election is more powerful than any experience of evil and sin, than all that “enmity” which marks the history of man. In this history Mary remains a sign of sure hope. …

Thanks to this special bond linking the Mother of Christ with the Church, there is further clarified the mystery of that “woman” who, from the first chapters of the Book of Genesis until the Book of Revelation, accompanies the revelation of God’s salvific plan for humanity. For Mary, present in the Church as the Mother of the Redeemer, takes part, as a mother, in that “monumental struggle; against the powers of darkness” which continues throughout human history (1).

It seems to me that the words received by Ida Peerdeman from March 25, 1945, to May 31, 1959, must be read and understood in this context traced out by the Pope. In fact, I believe that all of the major Marian apparitions recognized as worthy of credence by the Church since that of Guadalupe in 1531 reflect the struggle between the Woman and the serpent.

Let us begin with Guadalupe. The extraordinary image of the Virgin “not made by human hands” shows her standing on a black crescent moon, identified by some scholars as the serpent god of the Aztecs, Quetzalcoatl, to whom millions of human sacrifices were made yearly. Helen Behrens (2), a noted Guadalupan expert offers this interpretation of the image and the name “Guadalupe”:

Neither Bishop Zumárraga nor any other Spanish prelate has been able to explain why (Our Lady) wished her image to be de Guadalupe. The reason must be that she did not say the phrase at all. She spoke in the native language, and the combination of words which she used must have sounded like de Guadalupe to the Spaniards. The Aztec “te coatlaxopeuh” has a similar sound. “Te” means “stone”; “coa” means “serpent,” “tla” is the noun ending which can be interpreted as “the,” while “xopeuh” means “crush” or “stamp out.” Her precious image will thus be known (by the name of) the Entirely Perfect Virgin, Holy Mary, and it will crush, stamp out, abolish or eradicate the stone serpent (3).

It is arguable that the “Woman who crushes the stone serpent” brought about the greatest movement of evangelization in the history of the Church. Within seven years of the apparition to St. Juan Diego eight million natives asked for Baptism, virtually wiping out one of the most cruel and diabolic cults which the world has known.

Another very important iconic reproduction of the “Woman who crushes the serpent” was manifested to St. Catherine Labouré in the vision which she had on November 27, 1830, in the chapel of the Daughters of Charity of St. Vincent de Paul on the Rue du Bac in Paris. There she beheld the image of Our Lady familiar to us as Our Lady of Grace or of the miraculous medal with her foot on the head of the serpent. Strangely none of the written accounts by Catherine mention the serpent, but as Fr. Joseph I. Dirvin, C.M. writes:

That Catherine transmitted the details of the serpent and the stars to her director, at least by word of mouth, is morally certain, for she approved the medal which bore both details from the first. Besides, in 1836, when the artist LeCerf was painting canvases of the apparitions, she described the serpent to her director as “green with yellow spots” – a rather fearsome serpent, and one, certainly, to offend the sensibilities of an artist (4)!

This image of Our Lady, reproduced literally millions of times in medals, statues and pictures has become imprinted in the souls of generations of Catholics calling to mind at once the prophecy of Genesis 3:15 and the image of the “Woman Clothed with the Sun” in the twelfth chapter of the Book of Revelation.

In the July 1917 apparition of Our Lady at Fatima, it is not an image of a serpent or of a dragon which the shepherd children see, but rather a terrifying vision of the kingdom of the prince of darkness. Let us listen to Lúcia’s narration of the event:

“Sacrifice yourselves for sinners, and say many times to Jesus, especially whenever you make some sacrifice:

‘O Jesus, it is for love of You, for the conversion of sinners, and in reparation for the sins committed against the Immaculate Heart of Mary.’”

As Our Lady spoke these last words, she opened her hands once more, as she had done during the two previous months. The rays of light seemed to penetrate the earth, and we saw, as it were, a sea of fire. Plunged in this fire were demons and souls in human form, like transparent burning embers, all blackened or burnished bronze, floating about in the conflagration, now raised into the air by the flames that issued from within themselves together with great clouds of smoke, now falling back on every side like sparks in the fire, without weight or equilibrium, amid shrieks and groans of pain and despair, which horrified us and made us tremble with fear. (It must have been this sight which caused me to cry out, as people say they heard me). The demons could be distinguished by their terrifying and repellent likeness to frightful and unknown animals, black and transparent like burning coals. Terrified and as if to plead for succor, we looked up at Our Lady, who said to us, so kindly and so sadly:

“You have seen Hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace” (5).

Here let it be noted that it is through the instrumentality of Mary’s hands that the children see the vision; she has the power to reveal the horrors of hell because hell is subject to her.

The messages communicated to Ida Peerdeman are apocalyptic, but of a different genre, one more similar to the third secret of Fatima. Throughout the scenes, especially those from 1945 to 1950, spiritual battle becomes a kind of constant background. Our Lady says to Ida: “This is the spiritual battle that is being carried on all over the world. It is much worse than the actual wars now being waged, because it is undermining mankind” (6). On another occasion Ida sees St. Peter’s while Our Lady stretches her hand over it and says “This must and shall be protected. The other spirit is infiltrating with such dreadful success” (7). Yet again she says: “Pass this on: Christendom, you do not know the great danger you are in. There is a spirit that is out to undermine you, but … (and her hands make a sign of blessing), the Victory is ours” (8). The kingdom of darkness is very clearly alluded to in the prayer given by Our Lady: “Let the Holy Spirit live in the hearts of all nations, that they may be preserved from degeneration, disaster and war.” (9).

The spiritual battle which Ida sees is much more insidious than material warfare. Our Lady draws the matter out for her on March 28, 1951:

Do you know, child, what kind of period this is? It is a time such as the world has not experienced in centuries – such falling away from the Faith! … in these modern times, in this modern world, which knows so well how to act promptly and swiftly in material affairs, it is equally necessary, in spiritual matters, to act swiftly and without delay. …

Rome still thinks itself to stand securely; it is not conscious of how it is being undermined! Do you realize that theology must yield to the interests of my Son? …

Rome must be conscious of its role in these days. Does Rome know who the enemy is that is lying in wait for her, like a serpent stealthily making its way in the world? I am not referring to Communism alone; there are yet other “prophets” to come, false prophets (10)!

What develops as the scenes unfold is that theologians have a special role to play in this spiritual battle because the era of true peace in the Church and in the world is dependent upon the recognition of the unique role which God has given to Mary. Now that the major truths about her person – her Immaculate Conception, her Divine Motherhood, her Perpetual Virginity and her Glorious Assumption – have been solemnly professed by the Church, it is time to recognize the altogether unique role which Mary has played and is playing as Co-redemptrix, Mediatrix of all graces and Advocate. So speaks Our Lady to Ida:

My purpose and my commission to you is none other than to urge the Church, the theologians, to wage this battle. For the Father, the Son, and the Holy Spirit will to send the Lady, chosen to bear the Redeemer into this world, as Co-redemptrix and Advocate. I have said, “This time is our time.” By this I mean the following: The world is caught up in degeneration and superficiality. It is at a loss. Therefore, the Father sends me to be the Advocate, to implore the Holy Spirit to come. …

In the sufferings, both spiritual and bodily, the Lady, the Mother has shared. She has always gone before. As soon as the Father had elected her, she was the Co-redemptrix with the Redeemer, who came into the world as the Man-God. Tell that to your theologians.

I know well, the struggle will be hard and bitter (and then the Lady smiles to herself and seems to gaze into the far distance), but the outcome is already assured (11).

Let us listen now to the words of Our Lady to Ida on August 15, 1951: “I have crushed the snake with my foot. I have become united to my Son as I had always been united with Him. This is ‘the dogma’ that has gone before in the history of the Church” (12). Indeed, Our Lady has crushed the serpent; the grace of the redemption has been poured out, but it must still be appropriated. Indeed the victory is assured, but its timing will depend on your part and mine – and I can find no explanation for the incredible opposition and even hostility to the proposed dogma except that this is the serpent’s way of stalling for more time. The opposition itself stems from before the time of the Second Vatican Council and was reflected in the debates on the council floor and behind the scenes. As the Servant of God John Paul II put it very delicately and diplomatically in his Marian catechesis of December 13, 1995:

During the Council sessions, many Fathers wished further to enrich Marian doctrine with other statements on Mary’s role in the work of salvation. The particular context in which Vatican II’s Mariological debate took place did not allow these wishes, although substantial and widespread, to be accepted, but the Council’s entire discussion of Mary remains vigorous and balanced, and the topics themselves, though not fully defined, received significant attention in the overall treatment (13).

The point is that the council did not and could not close the door on further precisions on Our Lady’s role in the work of our redemption even if many commentators today would have us believe that. The ongoing controversy about this which Our Lady frequently indicated to Ida seems to be echoed by what she said to Sister Agnes Sasagawa on October 13, 1973: “The work of the devil will infiltrate even into the Church in such a way that one will see cardinals opposing cardinals, bishops against other bishops. The priests who venerate me will be scorned and opposed by their confreres” (14).

My point is simply that Marian doctrine is never marginal or a luxury in the Church. The recognition of the role that the Lord has given to Mary for our benefit is bound to have many important ramifications. How befittingly Ida heard Our Lady apostrophize on the Feast of the Assumption in 1951:

Rome, do you know, how completely everything is being undermined? The years will speed by unheeded, but the longer you wait, the more the Faith will decline; the greater the number of years, the greater the apostasy (15).

II. Mediatrix of All Graces

In the course of the second millennium the Catholic Church has come to an ever clearer understanding of the role of Mary as the distributor of all of the graces of the redemption in which she had an active role. This has been affirmed by all of the popes of modern times, even though, because of complex maneuvering behind the scenes and on the council floor, the Second Vatican Council effectively refused to pronounce on this matter. The council did effectively recognize that Mary may rightly be called Mediatrix, but abstained from stating that she is by the express will of God “Mediatrix of All Graces” (16). Hence the following statement of Pope Benedict XVI in his homily of May 11, 2007, at the canonization of Frei Antônio de Sant’Ana Galvão at Campo de Marte, São Paulo, Brazil, complements and completes the teaching of the council and may be safely taken as representative of what his predecessors have been teaching for the past 150 years:

Mary, Mother of God and our Mother, stands particularly close to us at this moment. Frei Galvão prophetically affirmed the truth of the Immaculate Conception. She, the Tota Pulchra, the Virgin Most Pure, who conceived in her womb the Redeemer of mankind and was preserved from all stain of original sin, wishes to be the definitive seal of our encounter with God our Savior. There is no fruit of grace in the history of salvation that does not have as its necessary instrument the mediation of Our Lady. …

My dear friends, allow me to finish by recalling the Vigil of Prayer at Marienfeld in Germany: in the presence of a multitude of young people, I spoke of the saints of our epoch as true reformers. And I added: “Only from the saints, only from God does true revolution come, the definitive way to change the world” (Homily, August 20, 2005). This is the invitation that I address to all of you today, from the first to the last, in this Eucharist without frontiers. God said: “Be holy, as I am holy” (Lev. 11:44). Let us give thanks to God the Father, to God the Son, to God the Holy Spirit from whom, through the intercession of the Virgin Mary, we receive all the blessings of heaven; from whom we receive this gift which, together with faith, is the greatest grace that can be bestowed upon a creature: the firm desire to attain the fullness of charity, in the conviction that holiness is not only possible but also necessary for every person in his or her own state of life, so as to reveal to the world the true face of Christ, our friend! Amen (17)!

Probably the most striking representation of this Catholic belief is to be found in the image of Our Lady of the miraculous medal as she appeared to St. Catherine Labouré on November 27, 1830.

On each of her fingers were three precious stones of differing size and from them came rays of light which fell upon the sphere at her feet. But from some of these stones no rays at all were cast.

Just as I was thinking of this – continues Catherine – the Blessed Virgin turned her eyes to me, and a Voice spoke within me: “The sphere which you see is the world; it includes France and every inhabitant of the earth. The rays of light which come from my hands are the graces which I shower on those who ask for them.”

Our Lady gave me to understand with what generosity and great joy she dispensed grace. “But,” she said, “there are graces for which I am not asked, and it is for this reason that some of the stones you see are not sending forth any rays of light” (18).

In her Third Memoir, finished on August 31, 1941, Lúcia offers us this profound insight into the mediation of the Immaculate Heart of Mary:

As I have already written in the second account, Our Lady told me on June 13th, 1917, that she would never forsake me, and that her Immaculate Heart would be my refuge and the way that would lead me to God. As she spoke these words, she opened her hands, and from them streamed a light that penetrated to our inmost hearts. I think that, on that day (of the second apparition), the main purpose of this light was to infuse within us a special knowledge and love for the Immaculate Heart of Mary, just as on the other two occasions it was intended to do, as it seems to me, with regard to God and the mystery of the most Holy Trinity.

From that day onwards, our hearts were filled with a more ardent love for the Immaculate Heart of Mary. From time to time, Jacinta said to me: “The Lady said that her Immaculate Heart will be your refuge and the way that will lead you to God. Don’t you love that? Her Heart is so good! How I love it!” (19)

Here the images of Our Lady’s mediation are quite striking. Her Heart will be Lucia’s “refuge and the way that will lead her to God.” Secondly there is the image of Mary’s hands opening and the light streaming from them. This is reminiscent of the vision of St. Catherine Labouré, but here there is the understanding that through Mary’s mediation one can receive special insights into the Most Blessed Trinity as well as into her own Immaculate Heart.

Lúcia goes on to report to us some of the extraordinary insights of her little cousin Jacinta:

You will remain here to make known that God wishes to establish in the world devotion to the Immaculate Heart of Mary. When you are to say this, don’t go and hide. Tell everybody that God grants us graces through the Immaculate Heart of Mary; that people are to ask her for them; and that the Heart of Jesus wants the Immaculate Heart of Mary to be venerated at his side. Tell them also to pray to the Immaculate Heart of Mary for peace, since God has entrusted it to her. If I could only put into the hearts of all, the fire that is burning within my own heart, and that makes me love the Hearts of Jesus and Mary so much!” (20)

Here we may note Bl. Jacinta’s firm conviction about the mediation of the Immaculate Heart of Mary with God and “that the Heart of Jesus wants the Immaculate Heart of Mary to be venerated at his side,” a confirmation that the recognition of Mary’s unique coredemptive and mediatorial role is the will of Jesus.

Now it is very interesting that the general posture of Our Lady in the image that she instructed Ida to have painted and that Ida herself had seen on May 31, 1951, is very similar to that of the image found on the miraculous medal. There are a number of differences, however. One is that Our Lady stands before the cross, indicating her collaboration in the work of our redemption. Another is that the globe of the world is surrounded by flocks of sheep. Let us listen to Ida’s description.

Then the Lady speaks to me again, “My child, imprint this image deeply on your mind and transmit it correctly: The flocks of sheep represent the peoples of the world who will not find rest until they achieve content and fix their eyes on the Cross, the center of this world.”

“Now look at my hands and relate what you see.” Now I see in the palms of her hands what appear to be wounds already healed and from these, rays of light stream out, three from each hand, and diffuse themselves upon the sheep.

Smiling, the Lady adds, “These three rays are grace, redemption, and peace. Through the grace of my Lord and Master, and for the love of mankind, the Father sent His only-begotten Son as Redeemer for the world. Now they both wish to send the Holy Spirit, the Spirit of Truth, Who alone can bring peace. Hence: ‘Grace, redemption and peace.’ The Father and the Son wish, as at this very time, to send Mary, ‘the Lady of All Nations’ as Co-redemptrix, Mediatrix and Advocate. – Now I have given you a clear and lucid explanation of the picture. There is nothing more to be said (21).

What is particularly striking here is that Mary’s hands have the stigmata imprinted on them. I believe that this is an entirely new feature in Marian iconography, but entirely justified pictorially. After Jesus, the God-man, no human creature – including all of the stigmatics of history – have shared more intimately in the saving Passion of Jesus than his mother. Let us listen to the words of the Servant of God Pope John Paul II in his Marian catechesis of April 9, 1997, which faithfully echoes the teachings of his predecessors on this important point:

Applied to Mary, the term “cooperator” acquires a specific meaning. The collaboration of Christians in salvation takes place after the Calvary event, whose fruits they endeavor to spread by prayer and sacrifice. Mary, instead, cooperated during the event itself and in the role of mother; thus her cooperation embraces the whole of Christ’s saving work. She alone was associated in this way with the redemptive sacrifice that merited the salvation of all mankind. In union with Christ and in submission to him, she collaborated in obtaining the grace of salvation for all humanity (22).

Iconographically, then, we have here a remarkable indication that Mary’s mediation of grace, redemption and peace flows from her role as Co-redemptrix: precisely from her wounded hands pour forth the graces of redemption. She would repeat this message again to Ida on July 2, 1951, with further explanations:

Now look hard at my hands. From them emanate rays of grace, redemption and peace. The rays shine upon all peoples, upon all sheep. Among these peoples there are many of good will. To be of good will means to keep the first and great commandment. The first and great commandment is LOVE. He who loves, will honor his Lord and Creator in His creation. He who loves, will do nothing that would dishonor his neighbor. That is what this world is lacking: Love of God – Love of Neighbor (23).

Our Lady indicates that “the rays shine upon all peoples, upon all sheep. Among these peoples there are many of good will.” Quite evidently she is saying that the graces which she mediates are not only for Catholics, not even just for Christians, but for all people of good will. All peoples need to know that the grace of redemption comes from Jesus through Mary. The more explicit this knowledge is, the more all peoples can benefit from it. The call for the dogma is also a call for the “new evangelization.”

III. The Advocate for All Humanity with Jesus and the Holy Spirit

In the wonderfully rich homily which our Holy Father gave in Guayaquil, Ecuador, on January 31, 1985, he said that “Mary’s role as Co-redemptrix did not cease with the glorification of her Son” and then he went on to explain that

The Church believes that the Most Holy Virgin, assumed into heaven, is near Christ, forever living to make intercession for us (cf. Heb. 7:25), and that to her Son’s divine mediation there is joined the incessant supplication of his Mother on behalf of men, her sons and daughters.

Mary is the dawn, and the dawn unfailingly announces the arrival of the sun.

Therefore I recommend to all of you, brothers and sisters of Ecuador, that you honor with profound love and have recourse to the Mother of Christ and the Church the “all-powerful suppliant” (omnipotentia supplex), that she will bring us ever closer to Christ, her Son and our Mediator (24).

There are at least two salient points to be drawn from this doctrinally rich statement. The first is that Mary participates in the priestly intercession of the glorified Christ who is now seated at the right hand of the Father where he ceaselessly intercedes for us. In union with Jesus (cf. Heb. 7:25; 1 Jn. 2:1) and the Holy Spirit (cf. Jn. 14:16, 26; 15:26; 16:7) (25) she, too, is our Advocate. The second is a further precision of Mary’s intercessory role: she is omnipotentia supplex, an almost untranslatable phrase which indicates that she is at the same time both a suppliant as well as all-powerful. Pope John Paul II used this paradoxical expression to describe Our Lady’s intercession on a number of occasions (26). Perhaps one of the best explanations of this terminology comes from St. Alphonsus Maria de’ Liguori:

Since the Mother, then, should have the same power as the Son, Jesus, who is omnipotent, has also made Mary omnipotent; though, of course, it is always true that, while Jesus is omnipotent by nature, Mary is omnipotent only by grace. But that she is so appears from the fact that, whatever the Mother asks for, the Son never denies her. … Mary, then, is called omnipotent in the sense in which such a term can be applied to a creature who is incapable of a divine attribute; that is, she is omnipotent because she obtains by her prayers whatever she wishes (27).

As Mary is Co-redemptrix and Mediatrix of all Graces, she is also our most perfect human Advocate before the Blessed Trinity. This title has profound roots in the Catholic tradition going all the way back to St. Irenaeus in the second century. It occurs in the Hail, Holy Queen where we pray: “turn then, most gracious Advocate, thine eyes of mercy towards us.” The word Advocate is predicated of Mary literally hundreds of times in the Papal Magisterium and reference to her intercession is a constantly recurring theme. Indeed, the great Marian document of the Second Vatican Council readily recognized that Mary is rightly invoked as Advocate (28). In his great Marian Encyclical Redemptoris Mater John Paul gave a brilliant analysis of how Mary’s role as Advocate is intimately related to her role as Mediatrix:

At Cana in Galilee there is shown only one concrete aspect of human need, apparently a small one of little importance (They have no wine). But it has a symbolic value: this coming to the aid of human needs means, at the same time, bringing those needs within the radius of Christ’s messianic mission and salvific power. Thus there is a mediation: Mary places herself between her Son and mankind in the reality of their wants, needs and sufferings. She puts herself “in the middle,” that is to say she acts as a mediatrix not as an outsider, but in her position as mother. She knows that as such she can point out to her Son the needs of mankind, and in fact, she “has the right” to do so. Her mediation is thus in the nature of intercession: Mary “intercedes” for mankind. And that is not all. As a mother she also wishes the messianic power of her Son to be manifested, that salvific power of his which is meant to help man in his misfortunes, to free him from the evil which in various forms and degrees weighs heavily upon his life (29).

On May 31, 1955, Our Lady gave Ida what was to be the clearest description of her role as Advocate:

You will have to endure a great deal as yet in this century. You, nations of this era, do realize that you are under the protection of “the Lady of All Nations”; call upon her as the Advocate; ask her to stave off all disasters; ask her to banish degeneration from this world.

Degeneration breeds disaster. Degeneration generates war. You should ask by means of my prayer to eject it from this world; do you not know what great value and power this prayer boasts before God? He will grant the requests of his Mother, when she comes to plead for you as Advocate (30).

IV. Conclusion

In concluding his important, but unfortunately largely forgotten Encyclical Letter of May 8, 1928, Miserentissimus Redemptor, Pope Pius XI formulated this prayer:

May the most gracious Mother of God, who gave us Jesus as Redeemer, who reared Him, and at the foot of the Cross offered Him as Victim, who by her mysterious union with Christ and by her matchless grace rightly merits the name Reparatrix, deign to smile upon our wishes and our undertakings. Trusting in her intercession with Christ our Lord, who though sole Mediator between God and man (1 Tim. 2:5), wished however to make His Mother the advocate for sinners and the dispenser and mediatrix of His grace, from the bottom of our heart as a token of heavenly favor and of our fatherly solicitude we heartily impart to you and to all the faithful entrusted to your care our apostolic benediction (31).

If one reads this text with care, one will discover that Pius XI effectively identifies the Mother of God as Co-redemptrix, Mediatrix and Advocate. One of the keys is to understand that the Latin word Reparatrix which the Pope used is an equivalent of the word Co-redemptrix. By offering his death for us on the Cross, Jesus “repaired” our relationship with the Father; he made “reparation” to him. As the “New Eve” at the side of the “New Adam,” Mary was united with him in this act of “reparation” in a way that was secondary, subordinate and dependent on him, but at the same time altogether unique. Hence she may be rightly called Reparatrix or Co-redemptrix (32). Secondly, the Pope pointed out that while Jesus, the God-man, is the sole Mediator between the Creator and his creatures, he wished to make His Mother “the dispenser and mediatrix of His grace.” Thirdly, the Pope also stated that the Lord wanted to make His Mother the “advocate for sinners.”

Linking together the titles Co-redemptrix, Mediatrix and Advocate enables us to grasp Mary’s role in our salvation in a logical and coherent way: it is precisely because of Our Lady’s unique and intimate participation in the work of the redemption as Co-redemptrix that she is able to be the distributor (Mediatrix) of all graces and the great intercessor (Advocate) for her children after Jesus himself and the Holy Spirit. Indeed, each of these terms brings out another facet of how Mary shares in an unparalleled way in the unique priestly mediation of Jesus: she cooperates in the work of our redemption; she distributes the graces of the redemption; she lives to make intercession for us.

These three titles represent the Church’s ever deepening grasp of the unique role which the Mother of God plays in the work of the redemption, not only in the past, but here and now. The titles are not new, much less is their content new. The role of Mary in the work of our redemption has been the central question in Mariology for the past century and because, as the Fathers of the Second Vatican Council rightly stated, “Mary, having intimately entered into salvation history, somehow brings together in herself and reverberates the most important doctrines of the faith” (33). Therefore, far from being a side issue, I believe that this is the most important question facing theology today. Thus far the great majority of Catholic theologians have refused to affirm clearly what the Holy Spirit has been teaching the Church about Mary for the past millennium and have preferred instead the route of compromise and minimalism. One need only consult “agreed statements” like Mary in the New Testament (34), The One Mediator, The Saints, and Mary (35), the much-touted declaration of the Dombes Group (36) and the ARCIC agreed statement on Mary of 2005 (37). Catholic pastors with the rarest of exceptions have also maintained an almost total silence about this matter and, indeed, at this stage many are genuinely ignorant of the Church’s millennial tradition.

But as Our Lady repeatedly stressed to Ida: now is the time to act. If God has made Mary the greatest and most perfect creature possible and has given her a totally unique role in the work of redemption – always subordinate to the God-man and dependent upon him – can we legitimately deny this or remain silent about it? Jesus is at the very center of our faith and Mary stands next to him. No, she is not the center of our faith, but she stands next to the center. She is inseparable from Jesus, united to him by an indissoluble bond and likewise united to the Church by an indissoluble bond. This is what the revelations of Our Lady of All Nations insist on, but this is not a new doctrine; it is the perennial teaching of the Church, now unfortunately all too often unknown, misunderstood or obscured. We must make this doctrine known, humbly, but joyfully. We must pray and sacrifice so that the definition requested by Our Lady comes about. I believe that we must accept the words spoken to “Rome” as also addressed to ourselves:

Rome, do you know, how completely everything is being undermined? The years will speed by unheeded, but the longer you wait, the more the Faith will decline; the greater the number of years, the greater the apostasy (38).

The Lord asks our collaboration, just as he asked for Mary’s. On this depends the “Triumph of her Immaculate Heart” (39) prophesied by Our Lady at Fatima and the Lord has chosen to make this triumph the key to the Reign of the Most Sacred Heart of his Son.

Praised be the Hearts of Jesus and Mary!

 

Msgr. Calkins gave the preceding paper on May 31, 2008, at a Mariological conference on coredemption in Amsterdam, Netherlands.

 

Notes

(1) Redemptoris Mater #11, 47. Emphasis my own.

(2) Cf. A Handbook on Guadalupe (Kenosha, WI: Franciscan Marytown Press, 1974) 113-115.

(3) Cited in Francis Johnston, The Wonder of Guadalupe (Rockford, IL: Tan Books and Publishers, Inc., 1981) 47-48. Emphasis my own. Cf. also The Dark Virgin: The Book of Our Lady of Guadalupe – A Documentary Anthology edited by Donald Demarest & Coley Taylor (Coley Taylor, Inc. / Publishers, 1956) 26-28; A Handbook on Guadalupe 107-112; Thomas Mary Sennott, Acheiropoeta: Not Made by Hands (New Bedford, MA: Academy of the Immaculate, 1998) 27.

(4) Joseph I. Dirvin, C.M., Saint Catherine Labouré of the Miraculous Medal (NY: Farrar, Straus and Cudahy, 1958) 97.

(5) Louis Kondor, S.V.D. (Ed.), Fatima in Lucia’s Own Words trans. Dominican Nuns of Perpetual Rosary (Fatima: Postulation Centre, 1976), Fourth Memoir, 162. Emphasis my own.

(6) The Messages of The Lady of All Nations (Santa Barbara, CA: Queenship Publishing Co., 1996) (= Messages followed by date, then page number in parenthesis) January 3, 1946 (8).

(7) Messages December 16, 1949 (24).

(8) Messages August 15, 1950 (30-31). Emphasis my own.

(9) Messages February 11, 1951 (39).

(10) Messages March 28, 1951 (44-45). Emphasis on “like a serpent …” my own.

(11) Messages April 29, 1951 (49-51).

(12) Messages August 15, 1951 (54).

(13) Insegnamenti di Giovanni Paolo II XVIII/2 (1995) 1369 (Pope John Paul II, Theotókos – Woman, Mother, Disciple: A Catechesis on Mary, Mother of God (Boston: Pauline Books and Media, 2000) 51).

(14) Teiji Yasuda, O.M.V., Akita: The Tears and Message of Mary trans. John M. Haffert (Asbury, NJ: 101 Foundation, 1989) 78. These words are also quoted by Bishop John S. Ito in his pastoral letter of April 22, 1984, in which he authorized the veneration of the Holy Mother of Akita, cf. 196.

(15) Messages August 15, 1951 (56).

(16) Cf. Lumen Gentium #60, 62.

(17) Insegnamenti di Benedetto XVI III/1 (2007) 820-821 (L’Osservatore Romano, weekly edition in English (= ORE). First number = cumulative edition number; second number = page) 1829:3. Emphasis my own except for Immaculate Conception, Tota Pulchra and “Be holy, as I am holy” (Lev. 11:44).

(18) Omer Englebert, Catherine Labouré and the Modern Apparitions of Our Lady trans. Alastair Guinan (NY: P. J. Kenedy & Sons, 1959) 34-35.

(19) Kondor Third Memoir, 107. Italics my own.

(20) Kondor Third Memoir, 111-112. Italics my own.

(21) Messages May 31, 1951 (52).

(22) Insegnamenti di Giovanni Paolo II XX/1 (1997) 621-622 (Pope John Paul II, Theotókos – Woman, Mother, Disciple: A Catechesis on Mary, Mother of God (Boston: Pauline Books and Media, 2000) 185-186).

(23) Messages July 2, 1951 (54).

(24) Insegnamenti di Giovanni Paolo II VIII/1 (1985) 321 (ORE 876:7).

(25) These texts in John’s gospel all refer to the Greek word Parakletos which is sometimes left in the Greek form “Paraclete” and variously translated as “Counselor” and “Advocate.” It refers to one who intercedes and pleads the cause of another.

(26) Insegnamenti di Giovanni Paolo II II/1 (1979) 1034 (ORE 580:1); Inseg II/2 (1979) 816, 818 (ORE 610:3); Inseg VI/2 (1983) 558.

(27) St. Alphonsus Maria de’ Liguori, The Glories of Mary, Part I trans. Charles G. Fehrenbach, C.SS.R. et al. (Baltimore: Helicon Press, 1962) 113 (Opere Ascetiche di S. Alfonso M. De Liguori Vol. VI (Rome, 1936) 205-206).

(28) Cf. Lumen Gentium #62.

(29) Redemptoris Mater #21.

(30) Messages May 31, 1955 (87).

(31) Acta Apostolicæ Sedis 20 (1928) 178 (Our Lady: Papal Teachings) trans. Daughters of St. Paul (Boston: St. Paul Editions, 1961) #287.

(32) Cf. Arthur Burton Calkins, “Maria Reparatrix: Tradition, Magisterium, Liturgy” in Mary at the Foot of the Cross – III: Maria, Mater Unitatis. Acts of the Third International Symposium on Marian Coredemption (New Bedford, MA: Academy of the Immaculate, 2003) 223-258.

(33) Lumen Gentium #65.

(34) Raymond E. Brown, Karl P. Donfried, Joseph A. Fitzmyer, and John Reumann (eds.), Mary in the New Testament: A Collaborative Assessment by Protestant and Roman Catholic Scholars (Fortress Press, Philadelphia, PA – Paulist Press, New York, N.Y.,1978).

(35) H. George Anderson, J. Francis Stafford, Joseph A. Burgess (eds.), The One Mediator, The Saints, and Mary: Lutherans and Catholics in Dialogue VIII (Minneapolis: Augsburg, 1992).

(36) Alain Blancy and Maurice Jourjon and the Dombes Group, Mary in the Plan of God and in the Communion of Saints trans. Matthew J. O’Connell (NY: Paulist Press, 2002).

(37) The Anglican-Roman Catholic International Commission, Mary, Grace and Hope in Christ: An Agreed Statement (Harrisburg, PA: Morehouse Publishing, 2005).

(38) Messages August 15, 1951 (56).

(39) Cf. Kondor Fourth Memoir, 162.

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When I came with him to the place of the Passion, I saw there all the instruments prepared for His death.

He was ordered to take off His robe, and He immediately did so. And after He had undressed Himself the soldiers said to one another: “These clothes belong to us, because He who is condemned to death will not use them again.”

Now upon being ordered to do so, He lay down on His back on the Cross and stretched out first His right arm. Then His cruel executioners seized Him. First they attached His right hand to the beam, in which a nail hole had been prepared, and they drove the nail through His hand in the part where the bone was firmest.

Then they pulled His other hand in the opposite direction with a rope, as it did not reach the other nail hole, and they nailed it down in the same way. Next they nailed His right foot, and over it the left, so that all the nerves and veins were torn apart and broken.

Then they replaced on His holy head the crown of thorns which caused such deep wounds that His blood streamed down, filling His eyes and His ears and matting His whole beard.

When the first nail was driven into Him, through the shock of that first blow I lost consciousness and fell down as though dead. Everything turned black before my eyes. My hands began to tremble. And my anguish was so bitter that I could not look up again until He was completely attached to the Cross.

When I came to myself and arose again, I saw my Son hanging crucified in misery. And I, His deeply grieving Mother, felt such a shock through and through my whole being that I could hardly stand.

I also heard men saying to one another that my Son was a robber, others that He was a liar, and others that no one deserved death more than my Son, and when I heard such words my grief was renewed.

Now the crown of thorns, which covered half of His forehead, was pressing down onto His head so strongly that His blood was running down over His face and filling His eyes, hair, and beard. His whole head seemed to be nothing but one stream of blood, and in order to see me, as I stood by the Cross, He had to press the blood away from His eyes by contracting His lids and brows.

Because I was very close to Him during His Passion and did not allow myself to be separated from Him, for I stood right next to His Cross, and because the nearer something is to the heart the keener is its stab, so His suffering was more painful to me than to others. And when He looked down at me from the Cross, and I looked up at Him, tears streamed from my eyes like blood from veins. And when He saw me so overwhelmed with grief, my sorrow made Him suffer so much that all the pains which He felt from His wounds were surpassed by the sight of the grief in which He beheld me. Therefore I boldly assert that His suffering became my suffering, because His Heart was mine. And just as Adam and Eve sold the world for an apple, so in a certain sense my Son and I redeemed the world with one Heart.

While He was hanging there, bleeding and pierced with nails, He had compassion for my suffering as I stood near Him, sobbing. With His blood-filled eyes He looked down at John and commended me to his care.

Then after He had entrusted me to the care of His Beloved Disciple, He saw me and His friends weeping inconsolably, and from the depths of His Heart He cried out in an overpowering voice, raising His head and His tear-filled eyes toward Heaven:

“My God, My God, why hast Thou abandoned Me?”

I was never able to forget that cry until my Assumption into Heaven. And yet He uttered it more out of compassion for me than because of His own suffering.

Then His eyes appeared half-dead, His cheeks sunken in, and His features grief-stricken. His mouth was open and His tongue was covered with blood. His abdomen had fallen in toward His spine and seemed to have collapsed. His whole body was pale and weakened from continuous loss of blood. His hands and feet were stretched out in the cruelest way, drawn and forced by the nails into the shape of the Cross. His beard and hair were all clotted with blood.

While He was hanging there so torn and livid, only His Heart was still vigorous, for it was of the best and strongest quality. At His birth He had acquired from my flesh an extraordinarily pure body and an excellent constitution. His skin was so fine and delicate that the slightest blow caused the blood to flow at once. And His blood was so red that it could be seen coursing under His clear skin.

And because His constitution was so very excellent, now death struggled fiercely with life in His pierced body. Alternately the pain rose from His torn limbs and nerves toward His Heart, which was still strong and undamaged, causing Him indescribable torture, and then the pains would flow back from His Heart into His limbs and thus prolong the agony of His death.

And yet, though He was in the midst of such suffering, when He looked down at His weeping friends, who, rather than see Him suffer thus, would have wished to undergo the same pains themselves, the sorrow which the suffering of His friends caused Him was far greater than all the bitter pain which He had to endure in His body and His Heart, for He loved them tenderly.

Then in the excessive anguish of His humanity He cried to His Father:

“Father, into Thy hands I commend My spirit!”

When I, His Most Sorrowful Mother, heard these words, in my keen grief of heart all my limbs trembled—and indeed as often as I later thought of that cry, I could hear it again in my ears.

Then the color of death came over those parts of his body that were not covered with blood. His cheeks hung down over His teeth. His ribs were extended and could be counted. His nose became pointed and thin.

Now as death was near and His Heart was breaking from the intensity of His suffering, His whole body quivered. His head rose slightly and then sank down again. His half-closed eyes opened partly. His mouth fell open, and we could see His tongue all covered with blood.

Then His hands shrank back a little from the nail holes, and His feet bore most of the weight of His body. His fingers and arms, which had been convulsively contracted, straightened out, and His back pressed against the Cross: Finally His head dropped, and His beard rested on His chest.

Then my hands became numb. Darkness appeared before my eyes. My face turned as white as a corpse. My ears could no longer hear, and I could not utter a word. My feet gave way. And I sank to the ground.

But when I arose again and saw my Son more despised than a person afflicted with leprosy, I directed my will completely toward Him. Then I fully understood that everything had happened in accordance with His Will and that it could not have happened unless He had permitted it. And I thanked Him for everything. A certain joy was even mingled with my grief, for I perceived how He, who had never sinned, had willed to suffer so much for sinners, out of His great love.

Now His half-closed eyes were turned downward, and His already dead body hung down. His knees had bent in one direction, and His feet had twisted around the nails in the other direction as on a hinge.

Then some persons who were present said in a mocking way:

“Mary, your Son is dead now.”

Others, who were more considerate, said:

“Woman, now the agony of your Son has come to an end in eternal glory.”

And still others said:

“Though He is dead, He will rise again!”

And while they were saying this, a man came up and drove a spear so forcefully into His side that it almost came out on the other side. And as soon as he drew it out, its point was all red with blood. The Heart of my beloved Son was so violently and mercilessly pierced that the spear split His Heart in two.

When I saw that my Son’s Heart had been stabbed through, I felt that my own heart was likewise pierced, and it was a wonder that it did not break.

While the others left the scene, I did not want to go away.

Later my Son was taken down from the Cross. Two men set up three ladders. One reached to His feet, the second came to His arms under the shoulders, and the third reached the middle of His body. Then one of the men climbed up the second ladder and drove the nail out of the one arm. Then he moved the ladder and drove the nail out of the other hand, for the nails extended far beyond the beam of the Cross. Then, while he held the body up and slowly came down a bit, the other man went up the ladder that reached to the feet and drove out the nails. When they lowered the body near the ground, one supported it at the head and the other at the feet. But I, who was His Mother, held Him in the middle. Thus we three carried Him to a stone which I had covered with clean linens.

All my Son’s limbs had become stiff and cold in death, and the blood which had flowed over them during His Passion adhered to them. But I was indeed consoled that I could touch His body and take Him onto my lap, examine His wounds and dry up the blood.

I took His white body onto my knees. It was like the body of a man suffering from leprosy. His eyes were lifeless and filled with blood. His mouth was as cold as snow. His beard was twisted together like a rope. His face was contracted. He lay on my knees as He had hung on the Cross, like a human body that has been twisted apart in all its limbs.

I did not want to bend His arms, which had grown so stiff that in trying to fold them on His chest, I was only able to place them over His abdomen. His knees too could not be altogether stretched out, but remained up, as they had stiffened on the Cross.

Then they laid Him out on some clean linen, and with my cloth I washed His wounds and His limbs. And with my fingers I closed His eyes and His mouth, which were open when He died.

But I did not sew up the cloth, for I knew for sure that He would not decay in the tomb.

Then Magdalen and other Holy Women came up, and also there were many holy angels present, like bright sunbeams, to render honor to their Creator.

It would be impossible for anyone to describe how sad I was then. I was like a woman who gives birth to a child: after the birth her whole body is quivering, and although her pain is such that she can hardly breathe, yet in her heart she feels the greatest possible joy, because she knows that her son which she has borne will never again have to go through that suffering which he has just experienced. Thus, though I felt a grief over the death of my Son that could not be compared to any other, I also rejoiced in my soul, because I knew that my Son would not die again, but would live forever. And thus some joy was mingled with my sorrow.

Then they placed Him in the tomb.

Oh, how gladly would I have allowed them to entomb me alive with my Son, if it had been His will! I can truly say that when my Son was entombed, there were two Hearts in one sepulcher. Is there not the saying: where your treasure is, there is also your heart? Therefore my thoughts and my heart were always in the Tomb of my Son.

After all these things had been accomplished, the good John came and led me to his house.

So you see, my daughter, what my Son suffered for you.

Consider therefore how great was my suffering at the Death of my Son, and it will not be hard for you to give up the world.

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Jesus

Dear apostles, your faith makes you beautiful.  I am watching you as you receive graces from heaven.  Your heart is transformed, little by little, and your service to Me is purified and becoming more unblemished by self interest.  Your life is changing in many ways.  Perhaps you are leaving one type of service for another or completing a task that has held your attention for a long time.  Perhaps you are laying down a heavy cross of suffering and being released from it so that you can serve more freely in another way.  Perhaps, dear apostle, you are awaiting your next heavenly assignment and you are eager to move on to it.  Or you are simply serving faithfully as best you can in the work that is yours each day.  Regardless, you believe, and you are trying to live that belief.  This makes you beautiful to Me.  Yes, faithfulness to Me consoles the world.  The little pocket of faithfulness you contribute is like a sign that directs the eyes of others to the next life.  Others look at you and understand that not everyone lives for this life.  They understand that even if you are wrong about eternity, hope in eternity exists.  My friends, you do not realize the value of that hope for someone in a moment when all hope seems lost.  Poor humanity.  We must bring hope to the world through our committed service to the Father.  And if you find your hope challenged, then you must explain to Me the source of your pain.  Come to Me in the silence of your heart and I will listen to your grief.  I will console you.  I will show you that the power of heaven can heal the gravest hurts and the cruelest sufferings.  I will restore you.  Please believe Me.  It is in the interest of all of humanity that you possess the hope needed for others.  Yes, you are beautiful to Me, dear apostles.  You are beautiful.

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I see the Lady and She says, “Disasters will overtake the world – from North to South, from South to West, from West to East…In and around Jerusalem, heavy battles will be waged…Great misery and distress are imminent…Economic warfare, boycottings, currency crises, catastrophes.”

Now I see something like a cigar or a torpedo flying past me so rapidly that I can scarcely discern it. Its color seems to be of aluminum.  All of a sudden I see it burst open. I feel with my hand and have a number of indefinable sensations. The first is a total loss of sensibility. I live and yet I do not live.

Then I see faces before me ( swollen faces ) covered with dreadful ulcers, as it were a kind of leprosy. Then I am aware of terrible diseases ( cholera and so on ).

Then tiny little black things are floating around me: I cannot distinguish them with my eyes and it is as if I were made to look at them through something ( a microscope ) and now I see slides of extraordinay brilliancy and upon them those little things enlarged. I do not know how I am to interpret this. “Bacilli ?” I ask. The Lady says, “It is hellish!”

I feel my face swelling and it is swollen when I touch it, all bloated and quite stiff. I can no longer move. Then I hear the Lady again, saying, “Just think! This is what they are preparing!” and then very softly, “Russia, but others as well.” Finally, the Lady says, “Nations be warned.” – and now the Lady disappears.

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In the April 4, 1954 message of the Lady of All Nations (ecclesiastical approval, May 31, 2002, see “Church Approves Apparitions of the Lady of All Nations” article), Our Lady makes a serious comment to theologians by stating, “from the outset the Handmaid of the Lord was chosen to be Co-redemptrix. Tell your theologians that they can find it in all their books!” The Mother then offers further explanation of her roles of Co-redemptrix, Mediatrix and Advocate, establishing the foundation of these roles in her Immaculate Conception. In addition, she challenges theologians: “Theologians, I ask you, do you still have objections to this dogma?… I ask you to work for this dogma… do fight and ask for this dogma: it is the crowning of your Lady!” – Ed.

 

I see the Lady standing with a serious look on Her face. She says to me, “Once more I am here. Listen well: from the outset the Handmaid of the Lord was chosen to be Co-redemptrix. Tell your theologians that they can find it all in their books!”

The Lady pauses briefly, then smiling to Herself, She says, almost in a whisper, “I am not bringing a new doctrine. I am now bringing old ideas.”

She waits and then continues,

Because the Lady is Co-redemptrix, She is also Mediatrix and Advocate; not only because She is the Mother of the Lord Jesus Christ, but—and mark this well—because She is the Immaculate Conception.

Theologians, I ask you, do you still have objections to this dogma? You can find these words and ideas. I ask you to work for this dogma. No, fear nothing! There will be a clash. The other indeed will attack you; but the simplicity of this dogma lies in these last thoughts which Mary, “the Lady of All Nations,” puts before you today. Do fight and ask for this dogma: it is the crowning of your Lady!

The Lady says this emphasis on almost every word.

Then She gazes in front of Her for quite a while with a peculiar expression on Her face as if She looked into the distance, and says, “The Lady, the Handmaid of the Lord, was chosen and made fruitful by the Holy Spirit.”

The Lady pauses and says very slowly,

The Lady was chosen. She was also to be present at the Descent of the Holy Spirit. The Holy Spirit had to come down upon the Apostles (and raising Her finger, She adds with emphasis) the first theologians! For this reason the Lord willed that His Mother should be present there. His Mother, “the Lady of All Nations,” became at the departure of Her Son, “the Lady of All Nations,” the Co-redemptrix, Mediatrix and Advocate, in the presence of one Apostle, one theologian, to be witness to it. For he had to take care of “thy Mother.” She had to take care of “Her Apostles.”

Now the Lady looks at me and says with emphasis.

This is the last time that the Lady speaks about this dogma. She will return, but for other matters.

Tell your theologians, however, that now they have everything in their hands. Now they have to accomplish the Will of the Lord Jesus Christ. Tell the theologians that “the Lady of All Nations” will see to its fulfillment.

Now the Lady spreads Her hands as if in protection over something. Then She says, “I will stand by the Holy Father. Mark My words well. He will be given the necessary strength to get everything ready. Many changes are ahead.”

And now I clearly see the Lady, so to say, standing above St. Peter’s, while everything seems to be spinning around. Then She says,

Let the Holy Father carry out his splendid plan as quickly as he possibly can! Tell him that “the Lady of All Nations” has helped him and will give him all the strength he needs. The Holy Father knows all that is necessary. What he lacks in vigor, the Lady will give him. He know what he has.

Now the hands of the Lady return to their usual position and She adds with emphasis, “Tell the Sacristan that everything is going to come right. He should act and persevere as the Lady desires of him.”

Now the Lady looks at me again with a smile and, moving Her finger to and fro, says, “Now to your Bishop: You should request him to make the prayer and the messages known.” I tell the Lady that he will not do so and I am so frightened at having to tell him again.

The Lady looks at me seemingly in compassion and with a smile, says,

Do not be afraid, child, ask him quite simply. Tell him, this is the given moment. He can accept the prayer as coming from Me. He can consent to the building of the church. My signs are inherent in My words; tell him that. Tell him also that the Lady wishes Her picture to be exposed to the public now and add, moreover, that the prayer comes from “his Mother Mary” who wishes also to be his “Lady of All Nations.” Tell him: Mary takes full responsibility. Later, I shall give more signs, when My words shall cease. I shall come back and speak to the nations. All this had to come first.

Then the Lady looks in front of Her earnestly and it is as though I see heavy clouds surging around the globe on which She stands, while the globe is rotating fast. The Lady points at the globe and says very sadly, “Look to the world—mark well what I am going to tell you.” At this, the Lady holds up Her right hand and lets me look into it.

I see in it a large die and the Lady moves Her hand as though shaking it over the world. Then She says,

Satan’s hand goes all over the world, holding a die. Do you know, Church—Community—what this means? Satan is still the prince of this world. He keeps his grasp on everything he can. That then is why “the Lady of All Nations” had to come now, into these times. For She is the Immaculate Conception and, therefore, also the Co-redemptrix, Mediatrix and Advocate. These three concepts in one.

Theologians, have you heard this aright? The Lady was bound to bring Her prayer over this diabolical world. For the Holy Spirit has still to descend upon the nations. Understand this message well. Say My prayer, then, nations, that the Holy Spirit will really and truly come.

At this last sentence Mary held Her hand aloft, as if showing the people how to pray.

The Lady waits again and looks very seriously at me, yet with a smile. She says,

And you, child, are you afraid to pass on all this? Then the Lady says to you: let them come with all their needs—spiritual and bodily alike—the Lady is here, in readiness. She will bring them back and will help them. Make a sacrifice of your life. Tell your director that the Lord always chooses the weak for His great designs. Let him be at ease!

Now the Lady, looking far away, says, “And to all the others, I say, work on; fight for ‘the Lady of All Nations;’ She has to come at this time! I will help them. I shall return on May 31st.”

Then the Lady disappears very slowly.

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“Dear children! With joy, also today I call you to open your hearts and to listen to my call. Anew, I desire to draw you closer to my Immaculate Heart, where you will find refuge and peace. Open yourselves to prayer, until it becomes a joy for you. Through prayer, the Most High will give you an abundance of grace and you will become my extended hands in this restless world which longs for peace. Little children, with your lives witness faith and pray that faith may grow day by day in your hearts. I am with you. Thank you for having responded to my call.”

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Jesus

May the peace of heaven continually surround each of my beloved apostles. My friends, there are times when the peace of heaven must pursue you, because, despite its best efforts, you elude peace. My peace then follows you, waiting for you to pause long enough to accept it. When you bring yourself into My presence, then My peace can absorb you and saturate you so that where you go, it can follow. If you are alert to Me, you will see that others are blessed by Me through you. Dear apostles, please accept that this is happening and be reverent about what I am seeking to do. Are you with Me in this effort of renewal? Do you seriously consider that I am determined to bring light to others through you? If you will accept this more fully, I can work more freely. If you move too quickly through your days, convinced that you are not achieving as many actions and tasks as you would like, then you may be missing what is obvious to heaven, that is, that you are surrounded by grace and protected by light. When you rest into this reality, you will see how effectively I am serving the world through you. Truly, I am loving people and comforting them through your soul because each day, Heaven moves into the world through the souls of those who are willing to serve. Allow Me please, to continue, and allow Me please, to sustain you personally. It is not My plan that you become dispirited and hopeless. It is My plan that if you suffer, you suffer peacefully, confident about My presence in your cross. I want you to work calmly, confident of My effectiveness in your work. You must be brave enough to love completely, confident of the benefit the world feels because of your decision to serve Me in whatever place you have found yourself on each day. Rejoice, dear apostles. Look forward with Me to greater holiness.  I will protect My plan for you, but you must make a decision to accept heaven’s peace.

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We present this account of the birth of Our Lord, followed by a commentary on the account by Our Lady herself, from The Poem of the Man-God. The Poem of the Man-God remains a legitimate mystical/spiritual source for Christian meditation regarding the life of Jesus as recorded by the Italian mystic, Maria Valtorta (see article, In Response to Various Questions Regarding “The Poem of the Man-God” in the Marian Private Revelation section). – Ed.

6th June 1944

I still see the inside of the poor stony shelter, where Mary and Joseph have found refuge, sharing the lot of some animals.

The little fire is dozing together with its guardian. Mary lifts Her head slowly from Her bed and looks round. She sees that Joseph’s head is bowed over his chest, as if he were meditating, and She thinks that his good intention to remain awake has been overcome by tiredness. She smiles lovingly and making less noise than a but­terfly alighting on a rose, She sits up and then goes on Her knees. She prays with a blissful smile on Her face. She prays with Her arms stretched out, almost in the shape of a cross, with the palms of Her hands facing up and forward, and She never seems to tire in that position. She then prostrates Herself with Her face on the hay, in an even more ardent prayer. A long prayer.

 

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Dr. Richard Russell is adjunct professor of political science at Georgetown University in Washington, D.C., a best-selling author on the political situation in the Middle East, and a past member of the U.S. Central Intelligence Agency for 17 years.   The following article summarizes his extraordinary analysis of the geo-political, economic, and social prophecies given by the Lady of All Nations in her Amsterdam apparitions (Church approval, May 31, 2002). As he stated, the combined knowledge of the US CIA and the Russian KGB during this same period doe not come close to the accurate knowledge of world events prophesied by the Lady of all Nations over 50 years ago–prophecies coming true in our daily headlines right now. Dr. Russell offered a synthesis of this presentation at the International Prayer Day of the Lady of All Nations in Amsterdam on the Solemnity of Pentecost, 2011. – Ed.

I want to thank the Lady of All Nations Foundation for the invitation to speak with you today. I have visited Holland and Amsterdam many times over the past two decades. I was blessed by a marriage to a devout Catholic Dutchwoman who was born and raised in the South. Our last trip to Amsterdam was in the not too long ago 2008, which marked our first visit to the Lady of All Nations Chapel. My conversion from Protestantism to Catholicism in 2006 had come about, in part, by a fascination with Marian apparitions throughout history. I had stumbled across the Lady of All Nations Chapel’s website in some searches on Marian apparitions, and it took me by surprise. Neither I nor my wife had ever heard of the Amsterdam apparitions.

I was intrigued, and, during a family trip to Holland in 2008, we made a train station stop in south Amsterdam and paid a quick morning visit to the Lady of All Nations Chapel. My wife and our two young sons were incredulous about the Lady of All Nations apparition, especially after we got off the train just south of Amsterdam’s old city. I hustled the family through some shady neighborhoods, got lost, but eventually found the Lady of All Nations Chapel innocuously located in a residential neighborhood. These environs were a far cry from the impressive and tranquil Marian apparition sites at Banneux, Belgium, and Lourdes, France, to which my family had been accustomed. We apprehensively entered the chapel converted from a Dutch residential home. I was worried that I had the wrong place and that we were about to walk into the home of some unsuspecting older Dutch couple in the middle of breakfast.

I was reassured to see the beautiful painting commissioned by the Lady of All Nations on the side of an altar inside the chapel. After paying our respects to the image, the boys and Lilian sat down for some quiet time—and to catch their breath in front of the Blessed Sacrament in the tabernacle— while I went in back to the bookstore to buy some prayer cards, images, and literature. I then hustled the family out of the chapel and literally ran across the neighborhood to catch a train and resume our family visit to the old city of Amsterdam. The trip was so rushed that my family often refers to it (with an accompanying shaking of heads) when I am in a rush to get the family from one place to another.

The feature that clenched my fascination with the Amsterdam apparitions is their attention to world politics. The messages conveyed by the Lady of All Nations contain references, remarks, and prophecies about war and peace between nations to a far greater degree than other Marian apparitions. While many observers and commentators are keen to examine, publicize, and even distort, such messages like those at Fatima dealing with war and peace between nations, everyone seems to ignore those of Amsterdam. I was especially fascinated by the Amsterdam apparitions because I am a professor of international politics by profession. I make a living studying, teaching, and writing about war and peace in international politics, especially in the Middle East. That gives me an unusual professional background for studying Marian apparitions. Other writers on the topic are usually devoted to writing about Catholicism or are theologians and religious who have a Marian devotion.

Some readers might be taken aback by the notion that the study of war, both its origins and its conduct in battle, is pertinent to Marian apparitions. In her apparition messages in Amsterdam, Mary demonstrates clearly that she, in the closing stages of World War II, was aware of events on battlefields of the past, present, and future. Mary’s words in Amsterdam show her wisdom about the affairs and evils of men, especially in war. They are echoes of the wisdom and prophecy contained in her Fatima messages given at the closing stages of World War I. It is noteworthy that the Marian apparitions in Amsterdam call for the promulgation of a prayer which uses the word “war.” Tragically, war is a mainstay feature of human affairs, but it is rarely explicitly mentioned in prayers of the Church.

Man’s Poor Prediction Record

We all know that we are unable to predict the course of our lives. And God often takes us into territories we seldom, if ever, expect. If someone had told me during my first visit to the Lady of All Nations Chapel, for example, that in three years time I was to do considerable research and writing on the Amsterdam messages and be invited to speak to a large, international, and beautiful audience, I would have said: “U bent gek!” (“You are crazy!”).

And if predicting the course of our own lives is difficult, the prediction of the fate of peoples and nation- states is nearly impossible. Man does an abysmal job, for example, in predicting the outbreak of wars and the collapse of regimes. The Lady of All Nations, on the other hand, used her words and prophecies to Ida Peerdeman— prophecies of an even more extensive nature than those she gave to the three seers at Fatima—to prove the authenticity of her appearances at Amsterdam. The Lady said to Ida for all of those who were asking for miracles or signs to prove the authenticity of the Amsterdam apparitions: “The Lady says to all of them: my signs are in my words. You of little faith! You are like a child insisting upon fireworks, while you do not see the true light and the true fire.”(1)

To a remarkable degree, the Lady of All Nations has foretold of major events in international politics. This no doubt was a factor which—following an initial prohibition of the veneration of the Lady of All Nations in the 1970s—contributed to the 1996 declaration of Bishop H. Bomers, together with his then-auxiliary bishop Jozef Marianus Punt, allowing the public veneration of the Blessed Virgin Mary under the title of “The Lady of All Nations,” with permission of the Congregation for the Doctrine of the Faith. This statement was followed by Bishop Jozef Marianus Punt’s courageous letter of May, 31, 2002, which publicly pronounced his determination: “I have come to the conclusion that the apparitions of the Lady of All Nations in Amsterdam have a supernatural origin.” The Bishop pointed out that, unlike Holy Scripture, of which the Gospels are the last public revelations of the Catholic faith, Catholics are not obliged to believe private revelations, although authentic ones may help the faithful understand the times and live the Gospel more faithfully.(2)

War and Peace in Amsterdam Messages

I would like to talk specifically about the Amsterdam messages regarding issues of war and peace. First, I want to look back at the Lady’s prophecies which have come to fruition after World War II. Second, I want to discuss the prophecies which seem to be coming to fruition today, especially in the Middle East. Third, I would like to share some thoughts on future warfare and weapons about which the Lady of All Nations warned, but have not yet come to fruition. And finally, I want to emphasize that these remarkable predictions and prophecies are intended to show the authenticity of the Amsterdam messages and the importance of carrying out the tasks which the Lady of All Nations asked of us all.

At the onset, it is important to keep in mind the difference between predictions and prophecies. Predictions are events which are destined to come about, while the outcome of prophecies in general, and those of the apparitions in Amsterdam in particular, are not inevitable. They are warnings of things to come, unless changes are made to head them off. As Cardinal Bertone helpfully pointed out, “prophecy does not predict some inevitable fate that is deterministically bound to happen no matter what. Otherwise, we would be at the mercy of dark forces dangling us over an abyss of nothingness. That would make absolutely no sense given everything that we know about theology, spirituality, or the Church. Prophecy gives us a glimpse of the baleful consequences of certain individuals or collective actions or behaviors. It gives us a glimpse of them—but this doesn’t mean that they are necessarily bound to occur.”(3) Pope Benedict, too, cautioned that, in prophecies, “the importance of human freedom is underlined: the future is not in fact unchangeably set, and the image that the children [in Fatima] saw [of the fires of hell] is in no way a film preview of a future in which nothing can be changed. Indeed, the whole point of the vision is to bring freedom onto the scene and to steer freedom in a positive direction. The purpose of the vision is not to show a film of an irrevocably fixed future. Its meaning is exactly the opposite: it is meant to mobilize the forces of change in the right direction.”(4)

Post-World War II Milestones in International Politics

The Lady of All Nations’ apparitions had strong images and content related to war right from the beginning. As Ida described a vision in the spring of 1945, “Then I see a scene of people fleeing and moving away, and I am given to understand: that is the exodus of the Jews from Egypt. As the Lady points at that exodus, she says, ‘But Israel will rise again.’ Above the scene of the exodus, I see a representation of God the Father in the clouds. He is holding his hand over His eyes, and the Lady tells me, ‘And Yahweh is ashamed of His people.’”(5) Yahweh was the name of God in the Old Testament for Christians and in the Torah for Jews.

Ida’s vision was a prediction of the independence of the state of Israel, which happened three years later on May 14, 1948. Israel today is increasingly a secular state and few regularly worship God, a peculiar state of affairs for the chosen people of God. One recent Israeli government poll found that 42 percent of Israeli Jews consider themselves secular and some 25 percent did not consider themselves very religious.(6) One could imagine that this secularism would be an offense toward God—for which he shields His eyes—and at cross purposes with the creation of a homeland for the Jewish people whom God rescued from slavery in Egypt in ancient times and Nazi Germany in more recent times.

Much as the Lady of All Nations predicted the rebirth of Israel, she foretold of the birth of communist China. Ida received a coded hint of China’s communist revolution from the Lady of All Nations in an October 1945 vision, “China with a red flag.”(7) Chinese communist forces led by Mao Tse-tung waged a bloody and protracted civil war and defeated Chinese nationalist forces in 1949 to establish the People’s Republic of China. The flag of the communist government with its capital in Beijing has a red background, as seen by Ida in her vision four years before the flag was adopted, with five gold stars.

Ida was shown visions of key conflicts and wars that littered the Cold War global landscape. The Soviet and Chinese governments supported North Korea’s invasion of South Korea which was a watershed event in the Cold War. The apparitions in Amsterdam foretold of the Korean War. In December 1949, the Lady showed Ida a vision. “Next she makes me read a sign on which is written ‘50- 51-53,’ and she says, ‘During this period there will be a fight and disasters.’”(8) These years correspond to the outbreak and duration of war on the Korean Peninsula, although the Lady curiously skipped the year 1952. In that war, United Nations forces led by the United States suffered 118,515 men killed in battle, 264,591 wounded, and 92,987 were captured; the great majority of those in North Korean captivity died from mistreatment or starvation. North Korea and China, its military backer, suffered from at least 1,600,000 battlefield casualties.(9) The Korean War marked a watershed event in the history of the American-Soviet Cold War. Many Americans saw the war as evidence that the Soviet Union was determined to use proxy forces such as North Korea to militarily move against the United States and the West just as Nazi Germany had done in the 1940s. The Korean invasion of South Korea gave strong political-military incentive to bolster the defenses of the North Atlantic Treaty Organization (NATO) to defend Western Europe from Soviet invasion with its Warsaw Pact allies in Eastern and Central Europe. The Lady herself specifically mentioned Korea in reference to the years “51-53.” She said, “The fighting in Korea is a sham and the start of a great misery.” Ida then saw “demarcations being made at intervals.”(10) The Lady subsequently explained her meaning behind the word “sham” played by the Chinese in Asia around Taiwan and Korea: “By this I meant that there will be periods of apparent tranquility. But this will not last long. The Eastern peoples have been roused by a type of humanity which does not believe in the Son.”(11)

The war between North and South Korea never formally ended, but instead came to an uneasy armistice which exists today, which could erupt into a major conflict involving China in the future. The United States and its South Korean allies for decades have militarily manned the Demilitarized Zone (DMZ)—formed by barbed wires, walls, mines and armies, and demarcated as Ida had seen in 1950 several years before the ending of open war— which deters the North Korean dictatorship and its Chinese allies from again moving south.(12) The so-called truce between North and South Korea, moreover, has been a false one or “sham,” just as the Lady of All Nations said it would be. North Korea, for example, in 2010, fired artillery shells on a South Korean island and killed four people as well as fired submarine torpedoes to sink a South Korean naval vessel, killing 46 sailors.(13) North Korea also has extensive nuclear weapons and ballistic missiles programs and has sold its nuclear expertise and ballistic missiles and technology to the likes of Syria, Iran, and Pakistan to destabilize international security in both the Persian Gulf and South Asia.(14)

The Cold War was marked by an intense competition between the United States and the Soviet Union to build and deploy nuclear weapons. These weapons were intended, in part, to deter the other’s adversary from outright attack against it, reminiscent of the battles fought by the Soviet Union and the United States against German forces during World War II. In 1950, the Lady of All Nations appeared to have given Ida a vision of the Soviet hydrogen bomb test and capabilities three years before it happened. Ida said, “Then upward to the left, in Russia, I see a glaring light, a blinding light. It is as if it explodes from the ground upward. It is a horrible sight. ‘And then you no longer see anything,’ says the Lady, and I am blinded by that light. I feel something very disgusting coming over me. Then I see a scorched plain. It is a ghastly sight, just as if death had gone over it.”(15) The Soviet Union detonated its first atomic bomb in 1949, but it was not until 1953 when it tested a much more powerful hydrogen bomb.(16) Atomic bombs are based on fission while hydrogen bombs are based on fusion, making the latter’s explosive yield so powerful that a single hydrogen bomb could annihilate a small country.(17)

The Cold War threatened to break out into a “hot war” during Ronald Reagan’s presidency, and the Lady gave Ida visions which showed the close coordination between the United States and the Vatican that would happen decades later. She saw papers lying in front of the Pope, to which The Lady commented, “The Pope is kept informed of everything.”(18) As Ida described the vision, “Then all of a sudden I see a large room in the Vatican, and the Pope is seated there. Something seems to be going on in the Vatican. The Lady says, ‘Secret meetings are being held there. This is happening several times. They assemble in secret.’ The Lady points at somebody, and I am given to understand: that is an envoy from America. In front of the Pope there are all sorts of papers. The Lady says, ‘The Pope is kept informed of everything. He is completely informed about what is going to happen. It is said that there is peace, but in reality it is not so. It is all camouflage before the world.’”(19) President Reagan secretly made a decision in the 1980s to share U.S. intelligence with Pope John Paul II to keep the Pontiff privy to events unfolding behind the eroding Iron Curtain and even dispatched key intelligence officials to brief the Pope in Rome.(20) But John Paul had his own extensive sources of intelligence from the Church in east central Europe and, as John Paul’s biographer, George Weigel, judged, there is no “evidence that anything he learned from U.S. satellite photography or other intelligence sources made any fundamental change in his view of a situation or his action.”(21)

The struggle between the West led by the United States against the Soviet Union and its client states was alluded to in the Lady of All Nations’ visions about war and peace. Ida received a hint of the end of the Cold War just as the decades-long struggle between the United States and the Soviet Union was beginning. She saw a vision in October 1945: “I see swastikas beneath the Cross; I see time fall; then stars—they fall away; sickles and hammers—everything falls beneath the Cross.”(22) The Cold War ended with the fall of the Berlin Wall in 1989 and the subsequent collapse of the Soviet Union, and the end of its flag symbolized by a sickle and a hammer. The Lady of All Nations shared a vision of the end of the Cold War. In a 1950 vision, “The Lady points at a thick line in Germany, and she says, ‘Europe is divided in two.’ I remove that line with one sweep of the hand,” Ida said.(23) Thirty nine years later the Berlin Wall, the symbolic emblem of the Cold War division of Europe between the West and the Soviet Union’s communism, came down.

The Lady predicted the post-Cold War conflict in the Balkans some fifty years beforehand. Ida said, “Then I suddenly see the Balkans. There is war there; they were fighting again. The Lady says, ‘Child, there will be a severe fight. We are not yet out of this fight. Economic disasters will come.’ ”(24) At the time of Ida’s vision, the Balkans were recuperating after years of Nazi occupation in World War II and were under the Soviet Union’s influence. The Balkans did erupt into war after the Cold War, as the Lady predicted. The former Yugoslavia was ripped apart between 1991 and 1995 by ethnic nationalism which led to the creation of three separate nationstates, Croatia, Serbia, and Bosnia, after a bitter and brutal civil war.

The Lady of All Nations also predicted conflicts that would engulf the world in the aftermath of the Cold War. The Lady of All Nations appears to have shown Ida a glimpse of the 1990-91 Gulf War. Ida saw a vision in the summer of 1945 in which she referred to a “new yet strange war, much later, which will cause terrible disaster.” Years later, when Ida saw images of the war against Iraq underway in 1991, she recognized it to be this war.(25) Although wars are such a persistent occurrence in the Middle East and the Persian Gulf, it is possible that Ida mistook the 1990-91 war for a war that is to occur even farther in the future. Ida died in 1996 before the 2003 war against Iraq, for example, and other wars, perhaps involving Iran, which might be in the offing.

Prophecies Unfolding Today

Prophecies from Amsterdam appear to be coming to fruition in the Middle East today as we speak. Ida had a vision of conflict embroiling the Middle East: “All at once I see Cairo clearly, and I get a strange feeling about it. Then I see various Eastern peoples: Persians, Arabs and so on. The Lady says, ‘The world is, so to speak, going to be torn in two.’ Now I see the world laying before me and in it a great crack appearing, a break winding right over the world. Heavy clouds are hanging over it, and I feel great sorrow and misery. I hear the Lady say, ‘Great sorrow and misery will come.’”(26) The uprisings against the Egyptian government which began in early 2011 might be the unfolding of the Lady’s prophecy about Cairo to Ida in 1947. Egypt had been ruled with an iron fist by President Hosni Mubarak, a former air force general, since the assassination of his predecessor Anwar Sadat at the hands of Islamists within the ranks of his own military who resented Sadat’s peace treaty with Israel signed in 1979. For decades, frustration built up among the demographic bulge of educated Egyptian youth with access to Internet over the lack of political freedoms, government stagnation, vast corruption, and no prospects for gainful employment and even marriage and the starting of their own families. This swell of frustrations boiled over into open revolt against the regime in Cairo, and hundreds of thousands hit to the streets for weeks to demand Mubarak’s resignation. The revolution was triggered by a frustrated university- educated young man in neighboring Tunisia who immolated himself in despair over his plight and in protest against the Tunisian government, similarly riddled with the injustices of the Egyptian government. That act sparked a revolt which led to the downfall of the Tunisian regime in a matter of weeks and emboldened the Egyptian population to follow suit against its government.(27)

The Egyptian revolution could be a harbinger of democracy and representative government. Or it might be the opening vista for political chaos and the eventual emergence of a militant Islamic regime in Cairo. The Egyptian revolution is a watershed historical event in the Middle East and world politics, and rivals in significance to that of the 1979 Iranian revolution. Egypt is the center of the Arab Muslim world and alone has some 85 million people. The Middle East, which includes North Africa, the Levant, and the Persian Gulf, has experienced rapid population growth, from 60 million in the 1930s to 415 million by 2006. In some of these countries, more than fifty percent of the population is under the age of 25.(28) With such a demographic mass present in Egypt, it would not be an exaggeration to say that as Egypt goes, so does the rest of the Arab Middle East. The huge surge in young Arab refugees from Egypt, northern Africa, and the Middle East to Europe due to political and economic instabilities, moreover, will likely have a dramatic impact on European societies and, no doubt, exacerbate tensions between new arrivals and their hosts. It is noteworthy that Ida specifically mentioned “Persians” in her vision of Cairo. Persians are from Iran, which borders the Persian Gulf. They are linguistically and ethnically distinct from Arabs: they speak Farsi rather than Arabic. The Persians and Arabs, moreover, have been historic rivals in the struggle for power and influence in the Middle East. Iran’s revolution in 1979, which replaced a monarchy with the world’s first Islamic clerical regime that united Islam and politics, was a regional convulsion whose legacies still plague international politics. The Islamic republic of Iran threatens to drive its Shia Islamic power into power vacuums throughout the Middle East.  Now, on the other side of the Middle East, Egypt, along with Saudi Arabia, is embroiled in a struggle over the future and welfare of the Sunni side of Islam. Perhaps the Lady of All Nations warned Ida that the Islamic world would be torn apart by Arab Sunni and Iran Shia competitions, as well as the Muslim world’s competition and conflict with the once Christian Western world.

The Lady of All Nations also warned of even more conflict in the Middle East to come. As Ida described a vision, “Now I see a round dome. I am given to understand: that is a dome of Jerusalem. I hear now, ‘In and around Jerusalem heavy battles will be waged.’”(29) The dome which Ida saw is no doubt the Dome of the Rock which is a domineering and captivating feature of Jerusalem’s skyline, and the flashpoint of Israeli and Arab and Palestinian tensions. Was the Lady describing the battle of the Israeli war of independence that was then underway from November 1947 to June 1948? Or was the Lady prophesying about the 1967 Israeli-Arab war in which Israeli forces captured Jerusalem from Jordanian forces? Or is she prophesying about Israeli battles against Palestinians, Arab states, or even Iran in a future war in and around Jerusalem?

An eruption of a future bout of warfare over Jerusalem might have been in the Lady’s warning. The Israelis and the Palestinians both lay claims to Jerusalem as their capital. But Israel controls the city, and the Palestinians do not yet have a formal state. Negotiations between the belligerents, moreover, are making no progress. Meanwhile, the militant Islamic wing of the Palestinian community, the Hamas, is gaining political and military strength and could one day move the Palestinian community to take up arms to wage war for Jerusalem. Neighboring Lebanon, too, harbors the Iranian-backed Shia militia called Hezbollah, which could join forces with Hamas in operations against Israeli forces in the political-military-religious struggle for control of Jerusalem. The old city of Jerusalem today is still surrounded by a wall with gates. The Lady might have been alluding to such a scenario when she warned Ida, “The gates are opening. The Eastern peoples are holding their hands before their faces in Jerusalem. They will wail over their city.”(30) Warnings of Future Warfare and Weapons The Lady warned of internal conflict in China but foretold of the subsequent rise of Catholicism in China. The Lady of All Nations warned: “After much fighting, China will return to Mother Church. After much fighting.”(31) Perhaps this is a prediction about civil war in China’s future. It seems to be a prediction of things yet to come, because Catholics today are persecuted in China, and there is tension between Beijing and the Vatican over the selection of bishops in China.

In another vision, Ida saw Taiwan and a smaller island nearby and felt that something was going to happen there. Taiwan looms large today as one of the world’s potential flashpoints of conflict between the United States and China. The Lady exclaimed, “America, take warning here!”(32) This might have been a prophesy of President Dwight Eisenhower’s veiled threats of nuclear weapons’ use to deter communist China from forcibly taking the small islands of Quemoy and Matsu, near Taiwan, in crises of 1954-55 and 1958.(33) Alternatively, it could be a warning that China in the future will militarily move against Taiwan to occupy the country, which Beijing has claimed as one of its provinces since Chinese nationalist forces escaped to the island in the wake of the Chinese revolution in 1949.

Ida was shown horrible images of chemical and biological warfare agent use in a future war. As Ida recalled, “Then I see a very peculiar scene. I have to look at the sky, and something seems to be launched into it. There is something flying past me so rapidly that I can hardly see it. It is shaped like a cigar or torpedo, and its color is like that of aluminum. All of a sudden I see something shooting off from the back. I feel about with my hand, and different terrible sensations come over me. At first a total numbness. I live and yet I do not live. Then I see horrible images of people before me. I see faces, wide faces, covered with dreadful ulcers, something like leprosy. Then I feel terrible deadly diseases: cholera, leprosy—everything those people have to suffer.”(34) Ida continued, “Then that is gone again, and I see tiny little black things floating about me. I try to feel what it is, but that is not possible. It seems to be very fine matter. With my eyes I cannot discern what it is. It is as if I would have to look through something, and below I now see brilliant white fields. Upon those fields I see those little black things, but enlarged, and it is as if they are alive. I don’t know how to describe this properly. I ask the Lady, ‘Are these bacilli?’ She answers very seriously, ‘It is hellish.’ Then I feel my face and my whole body swelling. It feels like my face gets very bloated, and everything is stiff and swollen. I cannot move. I hear the Lady say, ‘And that is what they are inventing,’ and then very softly, ‘that Russia, but the others as well.’ After this the Lady says emphatically, ‘Peoples, be warned!’”(35)

Ida saw in this vision the delivery of chemical and biological weapons either by ballistic missile or cruise missiles, which are becoming potential weapons of choice for modern warfare. Both ballistic missiles, which fly in a ballistic or bellshaped trajectory, and cruise missiles, which fly horizontally, had been used in war before the Amsterdam apparitions. The Nazis fired V-1 and V-2 cruise and ballistic missiles, respectively, at England during the Second World War. But the German cruise and ballistic missiles which Ida might have seen in news reports during the Second World War never carried chemical or biological weapons, the symptoms from which Ida appeared to suffer during her visions. The United States and Russia lead the world in ballistic missile technology today, and China is making strides to catch up. The American military also has shown the military value of cruise missiles in warfare and other states are working to build their capabilities on this score. States in the Middle East and Asia such as North Korea, India, and Pakistan are investing considerable resources in ballistic missiles and cruise missiles. The Middle East in particular has used ballistic missiles in combat with hundreds being exchanged between Iran and Iraq during their war between 1980 and 1988.(36)

Chemical warfare was used during World War I, and states have been preparing to use them again. As military historian Max Boot recalls of the history of chemical warfare in Europe, “In World War I, the Central Powers and the Triple Entente together used an estimated 124,000 tons of chemicals, primarily chlorine, phosgene, and mustard gas, killing 65,000 to 90,000 soldiers and sickening a million more (including a twenty-nine year-old corporal named Hitler).”(37) States refrained from using it in World War II if only because it proved difficult for all sides to handle in combat. Substantial chemical warfare was used by Saddam Hussein’s regime against innocent Kurdish civilians in the 1980s, which produced scenes, as well as symptoms, witnessed and experienced by Ida in her 1947 apparitions. But Iraq used artillery and fixed-wing aircraft to attack the Kurds with chemical weapons, not ballistic or cruise missiles as seen by Ida in her vision. Iraq had prepared about seventy-five ballistic missiles, some loaded with chemical munitions and others loaded with the biological warfare agent anthrax— the likes of which Ida saw and experienced in her vision—in the run up to the 1990-91 Gulf War, but Saddam fortunately did not fire them in battle, probably because American and British forces did not threaten to take over Iraq during that war.(38)

Biological warfare, the likes of which Ida witnessed in the Amsterdam apparition, has not yet been seen in combat. Some states have used it experimentally and episodically in warfare, but not in a major and sustained fashion. Biological warfare was acutely planned and prepared for between the Soviet Union and the United States during the Cold War, but the United States has dismantled its program under the terms of an international treaty. More than one hundred countries signed the 1972 Biological and Toxin Weapons Convention which banned the development, storage, and use of biological weapons. Many countries, however, have cheated on the convention, such as Iraq under Saddam and even Russia after the Cold War. Two Russian biological warfare scientists who defected to the West in 1989 and 1992, respectively, revealed the massive scope and depravity of Russia’s biological program which had gone undetected by the West throughout the Cold War.(39) The Russian defectors revealed that, after signing the convention, Moscow had cheated and developed a biological warfare program which, at its peak in the late 1980s, employed more than thirty thousand people at more than one hundred facilities, with an annual budget run by the military of about one billion dollars, stockpiling plague, smallpox, anthrax and other biological agents.(40)

As military historian Max Boot rightly pointed out, the dangers of biological warfare in today’s world are growing: “Ever since the advent of gene splicing in the 1970s, it has been possible to manufacture germs that are more virulent and more resistant to treatment and to environmental factors (such as heat and cold) than anything found in nature. Soviet scientists working in secret laboratories came up with many such ‘superbugs,’ including novel strains of plague and anthrax. Countless possibilities exist for nightmarish hybrid viruses.”(41) Many more states, especially in the Middle East, are suspected of harboring clandestine biological warfare programs, the likes of which the Lady of All Nations warned about more than sixty years ago in her Amsterdam apparitions.

The Lady of All Nations made emphatic warnings about Russia’s future experimentation and development of chemical and biological weapons. She showed Ida a vision in which “the Lady takes me along to glass buildings, underground, too— all kinds of people are working there. These seem to be Germans, Frenchmen, Poles, but others too; I hear them speaking different languages. It seems to be deep in Russia, somewhere in the great uninhabited plains of northern Russia. The Lady says, ‘They are making chemicals there. America be warned! Intervene, do intervene! Not only human lives are at issue here, but higher powers.’”(42) Glass buildings are a modern type of architecture that we see today, but they were not so common at the time of this vision in 1949. It also is noteworthy that glass barriers are often used in handling and working on chemical and biological agents. On top of that, underground facilities are increasingly used by nation-states trying to hide clandestine weapons-related work from outside prying eyes and even attack, much like Iran has done with its suspected clandestine nuclear weapons program.(43) It might be a vision of activities yet to come in Russia, and not of the past Cold War history in which there are no accounts of multinational participation in the Soviet and Russian chemical and biological warfare programs. The Soviets probably would not have trusted these nationalities in their most secret weapons programs during the Cold War.

The Lady warned of the dangers of new inventions which could be used for evil designs. In a church full of people on May 31, 1955—which the Lady predicted would someday become the feast day for the Lady of All Nations—she instructed Ida to repeat these words: “A time of great inventions is to come. There will be alarming inventions, such that even your shepherds will be astonished and say: we are at a loss.”(44) She reiterated, “I just said: alarming inventions will be made. God allows this; but you peoples, you can see to it that it does not result in disaster. You peoples, I beg you…the Lady begs you; hear this well. Never has the Mother of God begged you…So that you do not arrive at alarming things, nations, the Lady begs you now, today: ask the Father, the Son, and the Holy Spirit to protect His people, to bring His people to unity once again. People have to attain unity, to be one, and over them: the Lady of All Nations. One community, peoples; here I am stressing these words: one community.”(45)

Horrendous inventions and weaponry in the future of which the Lady of All Nations warned might be based on genetic engineering. Scientists achieved a landmark in May 2010, which humanity might come to rue, when, for the first time, they made a chain of DNA of some 1,000 genes from off-the-shelf laboratory chemicals and created the first creature which has no ancestor which could reproduce on its own, marking the age of artificial life.(46) It does not take a huge amount of imagination to worry that some group or nation in the future might try to harness artificial life to create new biological weapons. They could even seek to create organisms that specifically attack the genes of particular ethnic and racial groups to wage future genocidal campaigns.

Authentication for the Lady of All Nations’ Requests

This impressive array of predictions and prophecies about past, present, and future war and international politics attest to the authenticity of the Lady of All Nations apparitions. But they are not given to us merely for amusement, fascination, or trivial games. They are to show the importance of carrying out the tasks which the Lady of All Nations has asked of us all.

First and foremost, the Lady calls us to spread the devotion to her image and prayer. As she instructed us through Ida, “You shall have this image made and spread together with the prayer I recited. That is my wish for today, and I want this to be done in many languages…You, child of man, cannot estimate what great value this can have…For I wish to be the Lady of All Nations in this time. And that is why I want the prayer with the image to be translated into all major languages and prayed every day.” (47) The spreading of the image and prayer would head-off looming disaster: “Spread this. Otherwise the world will fall into degeneration. Otherwise the world will destroy itself. Otherwise there will be war upon war and no end to destruction.”(48)

The Lady wanted the image and prayer disseminated by what she called “modern means.” “The Lady of All Nations hereby promises that those who ask will be heard according to the will of the Father, the Son and the Holy Spirit. This prayer has been given for the redemption of the world. This prayer has been given for the conversion of the world. Pray this prayer in all that you do. This prayer shall be spread in churches and by modern means. The people of this world shall learn to invoke the Lady of All Nations, who once was Mary, as their Advocate, that the world may be delivered from degeneration, disaster and war.”(49) It seems clear with the benefit of twenty-twenty hindsight that the Lady knew well beforehand that the era of global communication and the World Wide Web were just over the historical horizon. But in 1951 she had to refer to the revolution in technology and computers of the globalized world coming in the 21st Century in generic terms so that Ida and her contemporaries would understand her even if they would not understand the meaning of globalization.

Second, we are all called to work for the declaration of the fifth and final Marian dogma. The Lady appeared in the image of the Lady of All Nations standing before the Cross and over the world and told Ida emphatically: “The Father and the Son want to bring me into this world as Coredemptrix, Mediatrix and Advocate. This will be the new and final Marian dogma. This image will precede. This dogma will be much disputed, yet it will be carried through.”(50)

The final Marian dogma, coupled with the Lady of All Nations image and prayer are, if you will, weapons for battling the growing evil in the world. “The Lady of All Nations wishes for unity in the true Holy Spirit. The world is covered by a false spirit, by Satan. Once the dogma, the final dogma in Marian history, has been proclaimed, the Lady of All Nations will grant peace, true peace, to the world. The nations, however, must pray my prayer, together with the Church. They shall know that the Lady of All Nations has come as Coredemptrix, Mediatrix and Advocate. So be it.”(51) She elaborated that “this image must go over the whole world. It is the interpretation and illustration of the new dogma. This is why I myself have given this image to the peoples.”(52) In the Lady of All Nations image, the Mother of God stands above the world and in front of the bright light and Cross symbolizing God and Jesus, respectively, while graces stream down from her hands. She stands in that powerful image as Advocate for human petitions and prayers coming from earth to Heaven, as Mediatrix for divine graces from Heaven to the nations below her feet on earth, and as Coredemptrix who has the weight of the Cross at her back, and the Blood of her crucified Son around her waist.

The Mother of God should be declared the Coredemptrix by the force and weight of pure reason. Without Mary’s consent to the Holy Spirit to be the Mother of Our Savior, Jesus would not have taken on human flesh. Without that flesh, there would have been no Nativity, no public ministry, no Passion, no death, no Resurrection, and no Redemption and restoration of man in the eyes of God. All these landmarks of man’s Redemption rested upon the faithful acceptance of the Holy Spirit’s request of the young girl Miriam or Mary. Her womb gave Jesus His Body and Blood sacrificed at Calvary. Without the Mother of God, there would have been no sacred Blood by which humanity was redeemed.

Third, Amsterdam is to play an even greater role in the Lady of All Nation’s mission. It is an international crossroads in an era of globalization, centrally located on the globe for people of all walks of culture, society, religion, language, and history to meet. All nations of the world meet and interact today in Amsterdam, which one could not have predicted in the aftermath of World War II. Amsterdam was hardly a cosmopolitan city at the time of the Lady of All Nations apparitions from 1945 to 1959, but the Lady knew that it would grow into a multicultural center of the world. Today, Amsterdam is one of the world’s most heterogeneous cities and hosts 177 different nationalities.(53) As such, it is ideally suited to advance the mission of the Lady of All Nations with the building of a new church. The Lady called for a new church, the Lady of All Nations Church, to be built in Amsterdam as soon as possible.(54)

An especially pronounced development of globalization is evident in Amsterdam, like many European capitals and cities, in its growing Muslim population from North Africa, the Middle East, and South Asia. The heavy concentration of Muslims in Amsterdam might well be a reason why the Lady of All Nations wanted a church built there in her honor. “In Amsterdam, Muslims account for more than a third of religious believers, outnumbering the Catholics, as well as all the Protestant orderscombined.”(55) Europe is loaded with beautiful churches, many with hundreds of years of history, which the Church is increasingly closing due to declining attendance rates and dwin-dling financial resources needed to keep them open. One might think the best route to renewed Catholicism in Europe would be to renovate and reopen older, now closed, existing churches. But the Lady of All Nations has other plans. The Lady of All Nations, one suspects, wanted an entirely new church built to demonstrate anew the vitality of Catholicism in Europe and the world, to boldly signal a renewal of the Catholic faith, and to offer a causeway for others such as Muslims to enter the Catholic faith.

Lady of All Nations’ “Call to Arms”

The root of degeneration, disasters, and wars lies in mankind’s collective failure to obey the great commandments. And the Lady of All Nations reiterated for the contemporary world the declaration Jesus made in the Gospels: “The first and greatest commandment is Love. One who possesses love will honor one’s Lord and Creator in His creation. One who possesses love will do nothing dishonorable towards one’s neighbor. That is what this world lacks: Love of God, Love of Neighbor.”(56) The Lady sadly warned, moreover, that only degeneration, disasters, and wars will bring people to Christ and obtain peace. This is a warning that runs throughout the messages of Amsterdam. “You will see that only after much misery and many disasters will the Cross again be raised up. Everyone shall do one’s part, according to one’s ability. And I again point out the first and greatest commandment: Love, Love of Neighbor.”(57)

The Lady of All Nations’ weapons for spiritual warfare in today’s world are her prayer, the image, the fifth dogma, and the Amsterdam church, as well as the Rosary in keep-ing with other great Marian apparitions throughout Church history. In her first apparition in Amsterdam on the Feast of the Annunciation, March 25, 1945, the Lady of All Nations gave Ida Peerdeman the first of the eventual 56 messages. The Lady announced to Ida “May 5th” and showed her a Rosary and said, “It is thanks to this.” Ida was given a vision, “Then I see nothing but soldiers in front of me, many Allies, and the Blessed Virgin points at them. Then she takes the Crucifix of the Rosary and points to the corpus [Jesus Christ’s body hanging on the Cross]. Then she points again at these soldiers and says, ‘Now they will soon go home, these.’ And she points to the troops.”(58) A little more than a month after that first apparition, Holland was liberated from Nazi occupation by Allied forces on May 5, 1945, exactly as The Lady of All Nations had foretold.

If humanity’s collective heart proves too hard and cold to accept faith, humanity will suffer tragic consequences in order to recognize our dependence on God. As the Lady of All Nations warned in October 1945, the Feast day of Our Lady of the Rosary, Jesus “is walking there, alone in this world. It is getting even worse until a certain moment when something dreadful happens and all at once the Cross is standing in the midst of the world. Now they have to look, whether they like it or not.”(59) Our Lady of All Nations then took the Rosary and said, “Keep on praying— the whole world! She points at the Crucifix and says, “The whole world, however, will have to return to it—the great and small, poor and rich—but it will take effort.” The Lady of All Nations then appeared in the vision over the globe and said, “I place my foot on the world. I will help them and lead them to the goal, but they must listen…”(60)

Most scholars, diplomats, soldiers and statesmen would scoff at what they see as a silly notion that prayers could stave off wars. Wars are prevented by the promotion of democracies because they are more peaceful than non-democratic forms of government, or so a popular notion in political science and a common cosmopolitan elite worldview holds. Others with rougher edged worldviews would say that wars are ended by the leveling of bloody blows between armies, battlefield attrition, national exhaustion, the enemy’s utter collapse and capitulation through diplomatic negotiations. But the Lady of All Nations at times spoke with a steely realism and wisdom which escapes the worldly. She acted as a general sizing up her enemy and marshalling her forces for battle against the armies of evil. “Great menace is hanging over the world. The churches will be undermined even more.”(61) “The enemy of the Lord Jesus Christ has worked slowly but surely. The posts are manned. His work is almost finished. Peoples, be warned. The spirit of untruth, lies and deceit is dragging many along. The eve is soon to fall.”(62) The Lady of All Nations instructed Ida, “Child, pass it on well that those who fight and work for this cause, which the Son wants to be realized, are to do so with great ardor and zeal.”(63)

The armaments the Lady of Nations chose were her image, prayer, last Marian dogma, and church in Amsterdam, and the Rosary to call down the Holy Spirit to slay the evil enemy. She told us, “For the world is not saved by force, the world will be saved by the Spirit. For it is nothing other than ideas which rule the world.”(64) These are a fascinating choice of words in light of our contemporary challenge battling Islamic extremism, which is rightly seen as a battle against the ideas of a dangerous ideology. “Realize why I come as the Lady of All Nations. I come in order to bring all nations together in the Spirit, in the true Holy Spirit. People, learn to find the Holy Spirit. Strive after Righteousness, Truth and Love. Do not reject your brothers. Teach them to know the True Spirit. A burdensome task lies upon the people of this time. Authorities, parents, think about the youth. Bring them to the true Church, the community.”(65)

These are words that all of us—all the nations and peoples of all parts of the earth—should take to heart. We ought to be confident that our efforts will be helped from Heaven, for the Lady promised “to give grace for soul and body—according to the Son’s will—to all who pray before the image and call upon Mary, the Lady of All Nations.”(66) And we need to battle, knowing full well that the triumph of God’s forces under the Lady of All Nations’ generalship is already in hand. As she assured us, “The powers of hell will break loose. They will not, however, defeat the Lady of All Nations.”(67)

 

Notes:

(1) The Lady of All Nations, 53rd Message, May 31, 1957.
(2) Jozef Marianus Punt, Bishop of Haarlem, “In Response to Inquiries Concerning the Lady of All Nations Apparitions,” May 31, 2002.
(3) Cardinal Tarcisio Bertone with Giuseppe De Carli, The Last Secret of Fatima (New York: Doubleday, 2008), 52-53.
(4) Cardinal Joseph Ratzinger, “Theological Commentary of the Former Prefect of the Congregation for the Doctrine of the Faith,” June 26, 2000, printed in Cardinal Tarcisio Bertone with Giuseppe De Carli, The Last Secret of Fatima (New York: Doubleday, 2008), 149.
(5) The Lady of All Nations, 2nd Message, April 21, 1945.
(6) “Poll: Less than Half of Israeli Jews Define Themselves as Secular,” Haaretz, May 16, 2010.
(7) The Lady of All Nations, 5th Message, October 7, 1945, Our Lady of the Rosary.
(8) The Lady of All Nations, 20th Message, December 16, 1949.
(9) R. Ernest Dupuy and Trevor N. Dupuy, The Harper Encyclopedia of Military History: From 3,500 B.C. to the Present(New York: HarperCollins Publishers,1993), 1365.
(10) The Lady of All Nations, 23rd Message, August 15, 1950, Feast of the Assumption of Mary.
(11) The Lady of All Nations, 25th Message, December 10, 1950.
(12) “The Korean War Armistice,” BBC News, May 26, 2010.
(13) “U.S. Warns of North Korean ‘Provocation’ within Months,” BBC News, February 18, 2011; “Inter-Korean Crisis,” BBC News, 20 December 2010; “North Korean Firing: Why Now?” BBC News, November 23, 2010; and, “Why Border Hot-Spot is Korean War Relic,” BBC News, November 25, 2010.
(14) Richard L. Russell, Weapons Proliferation and War in the Greater Middle East: Strategic Contest (New York: Routledge, 2006), 64-65, 75, and 117-118 and David Sanger and Mark Mazzetti, “Analysts Find Israel Struck a Syrian Nuclear Project,” New York Times, October 14, 2007.
(15) The Lady of All Nations, 25th Message, December 10, 1950.
(16) Lawrence Freedman, The Evolution of Nuclear Strategy (New York: St. Martin’s Press, 1983), 63.
(17) Martin Van Creveld, Technology and War: From 2000 B.C. to Present (New York: The Free Press, 1989), 254.
(18) The Lady of All Nations, 12th Message, August 30, 1947.
(19) The Lady of All Nations, 12th Message, August 30, 1947.
(20) George Weigel, The End and the Beginning: Pope John Paul II—The Victory of Freedom, the Last Years, the Legacy (New York: Doubleday, 2010), 147.
(21) George Weigel, Witness to Hope: The Biography of Pope John Paul II (New York: Harper Perennial, 2005), 441-442.
(22) The Lady of All Nations, 5th Message, October 7, 1945, Our Lady of the Rosary.
(23) The Lady of All Nations, 25th Message, December 10, 1950.
(24) The Lady of All Nations, 17th Message, October 1, 1949.
(25) The Lady of All Nations, 4th Message, August 29, 1945.
(26) The Lady of All Nations, 14th Message, December 26, 1947.
(27) “An End or a Beginning?” The Economist, February 5, 2011, 29-31.
(28) “An End or a Beginning?” The Economist, February 5, 2011, 30 and Robin Wright, Dreams and Shadows: The Future of the Middle East (New York: Penguin Press, 2008), 10.
(29) The Lady of All Nations, 14th Message, December 26, 1947.
(30) The Lady of All Nations, 15th Message, March 28, 1948, Easter.
(31) The Lady of All Nations, 38th Message, December 31, 1951.
(32) The Lady of All Nations, 23nd Message, August 15, 1950, Feast of the Assumption of Mary.
(33) McGeorge Bundy, Danger and Survival: Choices about the Bomb in the First Fifty Years (New York: Vintage Books, 1988), 273.
(34) The Lady of All Nations, 14th Message, December 26, 1947.
(35) The Lady of All Nations, 14th Message, December 26, 1947.
(36) Richard L. Russell, Weapons Proliferation and War in the Greater Middle East: Strategic Contest (New York: Routledge, 2006, Paperback Edition), 58-70.
(37) Max Boot, War Made New: Weapons, Warriors, and the Making of the Modern World (New York: Gotham Books, 2006), 451.
(38) Richard L. Russell, Weapons Proliferation and War in the Greater Middle East: Strategic Contest (New York: Routledge, 2006, Paperback Edition), 33-57.
(39) Judith Miller, Stephen Engelberg, and William Broad, Germs: Biological Weapons and America’s Secret War (New York: Simon & Schuster, 2001), 94 and 136.
(40) Judith Miller, Stephen Engelberg, and William Broad, Germs: Biological Weapons and America’s Secret War (New York: Simon & Schuster, 2001), 167.
(41) Max Boot, War Made New: Weapons, Warriors, and the Making of the Modern World (New York: Gotham Books, 2006), 452.
(42) The Lady of All Nations, 17th Message, October 1, 1949.
(43) William J. Broad, “Iran Shielding Its Nuclear Efforts in Maze of Tunnels,” New York Times, January 6, 2010.
(44) The Lady of All Nations, 51st Message, May 31, 1955, Feast of the Queenship of Mary.
(45) The Lady of All Nations, 51st Message, May 31, 1955, Feast of the Queenship of Mary.
(46) The Economist, “Genesis Redux,” May 22, 2010, 81.
(47) The Lady of All Nations, 28th Message, March 4, 1951.
(48) The Lady of All Nations, 29th Message, March 28, 1951.
(49) The Lady of All Nations, 38th Message, December 31, 1951.
(50) The Lady of All Nations, 33rd Message, May 31, 1951, Feast of Mary, Mediatrix of All Graces.
(51) The Lady of All Nations, 50th Message, May 31, 1954, Feast of Mary, Mediatrix of All Graces.
(52) The Lady of All Nations, 44th Message, December 8, 1952, Feast of the Immaculate Conception.
(53) Jonny Dymond, “Immigration Still an Issue for Voters in Dutch Election,” BBC News, June 9, 2010.
(54) The Lady of All Nations, 44th Message, December 8, 1952, Feast of the Immaculate Conception.
(55) Christopher Caldwell, Reflections on the Revolution in Europe: Immigration, Islam, and the West (New York: Doubleday, 2009), 117-118.
(56) The Lady of All Nations, 34th Message, July 2, 1951, Feast of the Visitation.
(57) The Lady of All Nations, 22nd Message, May 27, 1950.
(58) The Lady of All Nations, 1st Message, March 25, 1945, Feast of the Annunciation.
(59) The Lady of All Nations, 5th Message, October 7, 1945, Feast of Our Lady of the Rosary.
(60) The Lady of All Nations, 5th Message, October 7, 1945, Feast of Our Lady of the Rosary.
(61) The Lady of All Nations, 44th Message, December 8, 1952, Feast of the Immaculate Conception.
(62) The Lady of All Nations, 44th Message, December 8, 1952, Feast of the Immaculate Conception.
(63) The Lady of All Nations, 32nd Message, April 29, 1951.
(64) The Lady of All Nations, 32nd Message, April 29, 1951.
(65) The Lady of All Nations, 44th Message, December 8, 1952, Feast of the Immaculate Conception.
(66) The Lady of All Nations, 33rd Message, May 31, 1951, Feast of Mary, Mediatrix of All Graces.
(67) The Lady of All Nations, 48th Message, December 3, 1953.

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“Once more I am here, – The Co-Redemptrix, Mediatrix and Advocate is now standing before you. I have chosen this day: on this day the Lady will be crowned. Theologians and apostles of the Lord Jesus Christ listen carefully: I have given you the explanation of the dogma. Work and ask for this dogma. You should petition the Holy Father for this dogma. The Lord Jesus Christ has wrought great things and will give even more to you all in these times, in this twentieth century. On this date ‘ the Lady of All Nations ‘ will receive her official title of ‘ Lady of All Nations ‘

Note well: these three concepts in one. These three. ( The Lady puts up three fingers and moves the other hand round about Her until She becomes, as it were, enveloped in a delicate mist ). Now I have demonstrated these three concepts to your theologians. THESE THREE CONCEPTS AS ONE WHOLE. I AM SAYING THIS TWICE BECAUSE THERE ARE SOME WHO WILL ACCEPT ONLY ONE CONCEPT. THE HOLY FATHER WILL AGREE TO THE FORMER. BUT YOU WILL HAVE TO HELP HIM ACHIEVE THIS. MAKE NO MISTAKE ABOUT IT.

“In this way, my child, I have let you see what is the Will of the Lord Jesus Christ. This day will in due time, be the ‘ Coronation Day ‘ of His Mother, ‘ the Lady of All Nations,’ who once was Mary.

“And here is my sign: ‘ the Lady of All Nations’ is allowed to come under this title every year to Her children, to Her apostles, to all nations.

“…When the dogma, the last dogma in Marian history, has been proclaimed, ‘ the Lady of All Nations ‘ will give peace, true peace to the world. The nations, however, must say my prayer in union with the Church. They must know that ‘ the Lady of All Nations ‘ has come as Co-Redemptrix, Mediatrix and Advocate.

So be it!”

 

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“Then he brought me back to the outer gate of the sanctuary, facing the east; but it was closed. He said to me: ‘This gate is to remain closed; it is not to be opened for anyone to enter by it; since the Lord, the God of Israel, has entered by it, it shall remain closed'” (Ezekiel 44)… Who is this gate, if not Mary? Is it not closed because she is a virgin? Mary is the gate through which Christ entered this world, when he was brought forth in the virginal birth, and the manner of His birth did not break the seals of virginity (quando virginali fusus est partu, et genitalia virginitatis claustra non solvit)…. There is a gate of the womb, although it is not always closed; indeed only one was able to remain closed, that through which the One born of the Virgin came forth without the loss of genital intactness (per quam sine dispendio claustrorum genitalium virginis partus exivit).

– St. Ambrose, De institutione virginum.

It has been the Church’s consistent Tradition that Our Lady gave birth to Jesus in a “miraculous manner,” in full understanding of the dogmatic teaching that Mary was virginal before, during and after the birth of Jesus Christ (Pope Martin I, First Lateran Council, 649). Mary’s virginity during the birth (virginitas in partu) has been explained by the Fathers of the Church with the following analogy: As light passes through glass without harming the glass, so too Jesus passed through the womb of Mary in a miraculous manner without any harm to Mary’s physical virginity.

The miraculous birth of Jesus was the near unanimous teaching of the Fathers, and was specifically defended by St. Ambrose, St. Jerome, St. Augustine, St. John Chrysostom, Pope St. Leo the Great, Pope St. Gregory the Great, St. Thomas Aquinas, as well as the medieval theological tradition. The Magisterium of the Church also refers to the miraculous birth of Jesus Christ (Pius XII, Mystici Corporis, 1943, and Lumen Gentium 57) acknowledging that the birth of Our Lord “did not diminish Mary’s virginal integrity but sanctified it.” This is also confirmed in the Catechism of the Catholic Church, 499.

Without question the miraculous birth of Jesus represents the Traditional teaching of the Catholic Church, as well as the only proper and logical understanding of the dogmatic definition of Mary’s virginity during the birth of Christ. Moreover, it follows that Mary would give birth to Jesus without the pains of labor, since pain in giving birth was a punishment due to sin, a punishment and effect from which Mary was preserved in virtue of her Immaculate Conception. The Catechism of the Council of Trent, as well as St. Augustine, St. Thomas and theological tradition, likewise confirm Mary’s giving birth to Jesus without pain.

These truths are also verified in the mystical tradition of the Church. We here present the combined mystical accounts of St. Elizabeth of Schoenau, St. Bridget of Sweden, Bl. Mother Agreda, and Bl. Anne Catherine Emmerich on the mystical birth of Jesus Christ. – Ed.

 

After reciting some prayers together with Mary, St. Joseph filled the manger with straw and moss and placed a cloth over it. Then he withdrew to the entrance of the cave. Looking back, he saw the holy Mother of God praying on her knees, surrounded by flames of dazzling supernatural light. Filled with reverent fear, he threw himself down on the ground and was soon rapt in an ecstatic sleep.

Mary was kneeling, with her eyes raised to Heaven and her hands joined on her breast. Her countenance emitted rays of light, like the sun incarnadined, and shone in indescribable earnestness and majesty, all inflamed with burning love of God. Her body became so spiritualized with the beauty of Heaven that she seemed no more a human and earthly creature.

Toward midnight a channel of brilliant light came down from the highest heaven and terminated in sparkling fire at the Blessed Virgin. In it was an extraordinary movement of celestial glories which took on the forms of choirs of angels.

Then, in the twinkling of an eye, the infant God was born, glorious and transfigured as on Mount Tabor.

There the God-Man lay, naked, utterly clean and pure. And from Him radiated such marvelous light and splendor that the sun could not be compared to it. The angels could be heard gently singing canticles of wonderful sweetness.

When the holy Mother of God perceived that she had been delivered—for her child came forth without any pain or injury to her—she immediately bowed her head, placed a cloth over His tiny body, and adored Him with the greatest respect and reverence, saying:

“Welcome, my God, and my Lord, and my Son!”

Then the divine Child suspended the effects of His transfiguration and assumed the appearance of one capable of suffering. The Babe now moved, shivered with cold, and stretching forth His little arms, cried out.

Bending down, Mary tenderly clasped Him to her heart and with great joy warmed Him against her cheek and breast, while thousands of angels knelt and adored their incarnate Creator.

Nearly an hour after the birth, Mary called St. Joseph. Awakening and coming near, he perceived his Savior in her arms and at once prostrated himself on the ground with the deepest devotion and humility. Only at her bidding did he rise. And with touching joy and gratitude he kissed the Babe’s feet, and held the little Jesus in his arms, pressing Him to his heart, while tears of happiness moistened his cheeks.

Then, sitting on the ground, Mary laid her Son in her lap, and while St. Joseph handed her the linens, she began carefully and lovingly to wrap the divine Child in swaddling clothes, drawing them tight on His small body.

Next she and Joseph gently placed the Infant in the manger.

At this point an ox from the neighboring fields entered the cave with the ass. They both approached the crib, knelt down before it, and breathed over it, as if to warm the Baby.

Mary and Joseph were so affected by this act that they could not restrain their tears.

For a long time they remained on their knees beside the crib, adoring the Christ Child and praising and thanking God. Later St. Joseph took some blankets and made a resting place for Mary beside the manger.

The Adoration of the Shepherds

At the Holy Hour of the Nativity of the Savior, an extraordinary wave of rejoicing was manifest in Nature in many parts of the world. Many animals leaped with exultation. Flowers raised their faded stems. Plants and trees took on new life and gave forth sweet scents. A number of new springs flowed abundantly.

The thrilling and consoling news of the birth of the Messiah was immediately announced by the holy angels to a small number of chosen souls. The Archangel Michael brought it to the patriarchs and prophets in Limbo, as well as to St. Ann and St. Joachim, and they all rejoiced together. Another angel informed St. Elizabeth and her baby St. John, who clearly expressed his joy by waving his little arms. His mother at once sent one of her servants to Bethlehem with some money and linen for Mary. The mystery of the Savior’s birth was revealed to the holy old priest Simeon and to Anna, Mary’s former teacher, in the Temple in Jerusalem. In the Orient each of the three Magi was enlightened by angels concerning the Incarnation of the Redeemer of mankind, which they had long expected, and perceiving the mystic star, they set out on their pilgrimage to the Crib of the newborn King of kings. All good men everywhere felt a new supernatural joy at this time, and many of them believed that the Savior had at last come into the world.

But of all the human race those who merited to be the first to see the Christ Child were the poor, humble, and devout shepherds of Bethlehem. During this holy night, three of their leaders, while watching over their flocks in the fields about a mile from the grotto of the Nativity, noticed with amazement a strange, luminous cloud hovering above the hill in which the cave and manger were located. And as they were staring up at the sky, all of a sudden a bright light came down toward them, bathing them in its celestial radiance. Then within the light they perceived the splendid Archangel Gabriel in human form, and at first these simple men were filled with intense fear, until Gabriel said to them reassuringly:

“Do not be afraid, for behold, I bring you good news of great joy for all the people. For there has been born to you today in the town of David a Savior, who is Christ the Lord. And this shall be a sign to you: you will find an infant wrapped in swaddling clothes and lying in a manger.”

While he was speaking, the radiance around him became still brighter, revealing seven other great angels of extraordinary beauty and then a whole multitude of the heavenly host, all praising God and chanting in sweet harmony, to a soft and joyful melody:

“Glory to God in the Highest, and on Earth Peace to Men of Good Will!”

After singing this lovely canticle, the angels went to two other groups of shepherds at some distance and brought them the same wonderful news. And these good men said to one another eagerly:

“Let us go over to Bethlehem and see this thing that has come to pass, which the Lord has made known to us!”

But first they thoughtfully set about collecting suitable presents.

Only toward dawn did they find the grotto-stable and knock timidly at its entrance. St. Joseph very obligingly opened the door and welcomed them. They told him what the angels had announced to them during the night, and they said that they had come to offer their gifts and veneration to the divine Child. At the same time they gave St. Joseph a number of young goats and chickens, which he accepted with humble gratitude and placed in a side room off the stable.

Then he led the shepherds into the grotto, where the Blessed Mother of God was sitting on the ground beside the crib in which the beautiful Babe of Bethlehem was lying. And as they gazed down at the tiny Jesus, He looked up at them, and from His radiant little face and eyes a mystical current of divine love streamed forth and touched the sincere hearts of those poor but fortunate men, changing and renewing them spiritually and filling them with a new grace and understanding of the mystery of the Incarnation and of the Redemption. “And when they had seen, they understood what had been told them concerning this Child.” Still holding their shepherd’s staffs in their hands, they very humbly knelt down before the Infant Jesus and prostrated themselves on the ground, weeping tears of joy as they adored their God. For a long time they were so deeply moved with supernatural happiness that they could not say a word. Finally they began to sing together the words and melody which the angel had taught them.

Meanwhile the lovely Mother of God modestly observed all that they did and felt, for she also saw into their inmost hearts. And when they had finished singing their beautiful hymn, she spoke to them, urging them to persevere in the love and service of the Lord. They stayed in the cave from dawn until noon, when Mary graciously gave them something to eat. As they were about to leave, she allowed each of them in turn to hold the divine Babe for a moment, and each one, as he reverently gave the Child back to her, wept tears of sweet joy and gratitude. Then they left, filled with heavenly consolation and understanding, “glorifying and praising God for all that they had heard and seen, even as it was spoken to them.”

“But Mary kept in mind all these words, pondering them in her heart.”

“And all who heard marveled at the things, told them by the shepherds.” The following day the latter returned with their wives and children, bringing gifts of eggs and honey and cloth. The men helped St. Joseph to make the grotto somewhat more habitable, and some devout women who had known him as a boy in Bethlehem brought firewood and did some cooking and washing for the Holy Family.

Once during these happy days after the Nativity, while Mary and Joseph were alone, absorbed in contemplating the Christ Child, their donkey came into the stable and suddenly knelt down on its forelegs and bowed its head to the ground before the Babe in the crib.

Most of the time the loving Mother of God held her divine Son in her arms. Whenever she took Him up, she first made three genuflections and humbly kissed the ground before kneeling at the crib and touching the tiny Jesus. And when she thought that she should nurse Him, she first asked His permission. All her angels remained present and visible to her until the Flight into Egypt, and on rare occasions she gave her Baby into the hands of the Archangels Gabriel and Michael. She would not sleep except when the Lord Himself commanded her to do so. With her angels and with St. Joseph, she often composed and sang beautiful hymns in honor of the holy Child. And she often gave her good husband the intense pleasure of hearing her refer to Jesus as “our Son.”

Many times in caressing her beloved Son, she humbly kissed His feet, and she always asked His consent before kissing His sacred face. And often He returned her affection by putting His little arms around her neck.

At such times Mary said to Him:

“O my Love, sweet Life of my soul, who art Thou, and who am I? What return shall I make for the great things which Thou hast done to me?”

Speaking of the Nativity the Mother of God Said to St. Bridget of Sweden:

“And when I gave birth to Him, I brought Him forth without pain, just as I had also conceived Him with such great joy of soul and body that in my rapture my feet did not feel the ground on which they were standing. And as He had filled my soul with happiness on entering my body, so did He again come forth in such a way that my whole body and soul exulted with indescribable joy and in such a way that my virginity was not impaired.

How overwhelmed I was when I perceived and gazed at His beauty, and when I realized that I was not worthy of such a Son. And then, too, when I looked at the places where the nails would be driven into His hands and feet, how my eyes filled with tears and how my heart was torn with grief. And when my Son saw the tears in my eyes, He was sad unto death.

But then, when I contemplated the power of His Divinity, I regained confidence, for I knew that it was His will and that it would be for the good, and I made my whole will conform to His.

Thus my happiness was ever mixed with sorrow.”

And to Bl. Mother Mary of Agreda She Said:

“Who would be so hardened as not to be moved to tenderness at the sight of their God become man, humiliated in poverty, despised, unknown, entering the world in a cave, lying on a manger surrounded by brute animals, protected only by a poverty-stricken Mother, and cast off by the foolish arrogance of the world? Who will dare to love the vanity and pride which was openly scorned and condemned by the Creator of Heaven and earth in His actions? No one should despise the humility, poverty and indigence which the Lord loved and chose for Himself as the very means of teaching the Way of Eternal Life. Few there are who stop to consider this truth and this example, and as a result of this rank ingratitude only the few reap the fruit of these great mysteries.”

 

The late Raphael Brown was a well known author and secular Franciscan who wrote and translated many Catholic and Franciscan Works. The above article is an excerpt from his book, The Life of Mary as Seen by the Mystics, Tan, 1991.

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In her interesting article “Reproductive Science and the Incarnation” (Fellowship of Catholic Scholars Quarterly Vol. 25, No. 4, Fall 2002, 11-25) Dr. Catherine Brown Tkacz offers a number of interesting correlations between the discoveries of reproductive science and the Church’s belief in the mystery of the Incarnation. Just as the Holy Spirit has continued to bring forth deeper insights into the meaning of this mystery (cf. Dogmatic Constitution on Divine Revelation Dei Verbum, #8), so also the data of biological science, evaluated in the light of Scripture and Tradition, can help us to marvel at the inexhaustible richness of the mystery. The point is, of course, that the mystery can never be simply explained either by theology or by modern science. At the end of her essay Dr. Tkacz appropriately comments that “the mystery of Jesus’ Incarnation remains ineluctable and eternal” (p. 22).

Without taking away from the valuable insights which her article provides, I would nonetheless take issue with Dr. Tkacz’s treatment of Mary’s virginity in giving birth to Christ (commonly referred to as the virginitas in partu) on p. 21 and in endnotes #76 and #78 on p. 25. It must be admitted that the datum of the faith that Mary gave birth as a virgin, unfortunately, receives virtually no attention in contemporary catechesis or preaching.

Indeed, who can remember having heard of the “virgin birth” of Jesus, and not of his “virginal conception” or of his Mother’s “life-long virginity,” in a homily in the last forty years?

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The messages of “Jesus Christ, the Returning King” as conveyed through Anne A Lay Apostle continue to be the source of untold graces of conversion, peace, and joy on all five continents. In August, 2011, Bishop Leo O’Reilly of the Diocese of Kilmore reiterated his official permission for the worldwide distribution of these anointed messages. By their fruits, you will know their supernatural source –Ed.

December 21, 2006

I am Jesus. I am God. I am complete in Myself. I am present in your world and I am present in heaven. You see, I am omnipresent. Even if you wish to, you cannot remove yourself from My presence on earth. I created earth. You might say the earth belongs to Me. All in it, are also My creation. You, dear beloved one, were created by Me. Do I say that you belong to Me? I say it in another way. I say, I want you to belong to Me. I want to possess your heart. Why do I use the word heart when truly it is your soul that I seek? I use the word heart because people characterise the heart as the place where people hold the love they possess. If you have love, people say you have it in your heart. The heart is known as the source of love and the receptacle of love, so I, Jesus, tell you that I want to possess your heart. When it is all simplified, as it should be, I am saying that I want you to love Me. I love you. There is no problem there. I love you today and I will always love you. A difficulty we have is that you do not know Me. The only way for Me to teach you to love Me is for Me to reveal Myself to you, to allow you to know Me. For that reason, I come to you today. I reveal Myself to you through these words and through the graces attached to them. If you read these words and sit in silence, you will begin to know Me. If you begin to know Me, truly, you will begin to love Me. Forget anything that tempts you to move away from these words and graces. Rest. Be with Me. Allow Me to teach you about Me.

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