1 January Circumcision Of Our Lord And Divine Maternity Of Mary



, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Circumcision Of Our Redeemer

The following is from Chapter XIV of Venerable Mother Mary of Agreda’s “The Mystical City Of God” as explained to her by the Blessed Virgin Mother for the new enlightenment of the world, for rejoicing of the Catholic Church, and for the encouragement of men.


 The Divine Infant Is Circumcised And Receives The Name JESUS

530. Like other towns of Israel, the city of Bethlehem had its own synagogue, where the people came together to pray (wherefore it was also called the ‘house of prayer’), and to hear the law of Moses. This was read and explained by a priest from the pulpit in a loud voice, in order that the people might understand its precepts. But in these synagogues no sacrifices were offered; this was reserved for the temple of Jerusalem, except when the Lord commanded otherwise. It was not left to the choice of the people, in order to avoid the danger of idolatry, as is mentioned in Deuteronomy (12,6).

But the priest, who was the teacher or minister of the law in those places, was usually also charged with administering the circumcision; not that this was a binding law, for not only priests but any one could perform the circumcision; but because the pious mothers firmly believed that the infants would run less danger in being circumcised by the hands of a priest.

Our great Queen, not on account of any apprehension of danger, but because of the dignity of the Child, also wished a priest administer this rite to Him; and therefore She sent her most fortunate spouse to Bethlehem to call the priest of that town.

531. The priest came to the gates or cave of the Nativity, where the Incarnate Word, resting in the arms of His Virgin Mother, awaited him.

With the priest came also other officials, who were to render such assistance as was customary at the performance of the rite.

The rudeness of the dwelling at first astonished and somewhat disconcerted the priest. But the most prudent Queen spoke to him and welcomed him with such modesty and grace that his constraints soon changed into devotion and into admiration at the composure and noblest majesty of the Mother; and without knowing the cause he was moved to reverence and esteem for such an unusual personage.

When the priest looked upon the face of Mary and of the Child in her arms he was filled with great devotion and tenderness, wondering at the contrast exhibited amid such poverty and in a place so lowly and despised. And,

when he proceeded to touch the Divine flesh of the Infant, he was renovated by a secret influence which sanctified and perfected him; it gave him a new existence in grace, and raised him up to a state of holiness very pleasing to the most high Lord.

532. In order to show as much exterior reverence for the sacred rite of circumcision as was possible in that place, Saint Joseph lighted two wax candles.

The priest requested the Virgin Mother to consign the Child to the arms of the two assistants and withdraw for a little while in order not to be obliged to witness the sacrifice.

This command caused some hesitation in the great Lady; for her humility and spirit of obedience inclined Her to obey the priest, while on the other hand She was withheld by the love and reverence for her Onlybegotten.

In order not to fail against either of these virtues, She humbly requested to be allowed to remain, saying that She desired to be present at the performance of this rite, since She held it in great esteem, and that She would have courage to hold Her Son in Her arms, as She wished not to leave Him alone on such an occasion. All that She would ask  would be that the circumcision be performed with as much tenderness as possible on account of the delicacy of the Child.

The priest promised to fulfill Her request, and permitted the Child to be held in the arms of His Mother for fulfilling the mystery.

Thus She became the sacred altar on which the truths typified in the ancient sacrifice became a reality (Hebrews 9, 6); and She herself offered up this new morning’s sacrifice on Her own arms in order that it might be acceptable to the eternal Father in all particulars.

533. The divine Mother then unwound the swaddling clothes in which Her most holy Son was wrapped and drew from Her bosom a towel or linen cloth, which She had previously placed there for the purpose of warming it; for the weather was very cold on that day.

While holding the Child in Her hands She so placed this towel that the relics and the blood of the Circumcision would fall upon it.

The priest thereupon proceeded to his duty and circumcised the Child, the true God and man.

At the same time the Son of God, with immeasurable love, offered up to the eternal Father three sacrifices of so great value that each one would have been sufficient for the Redemption of a thousand worlds.

The first was that He, being innocent and the Son of the true God, assumed the condition of a sinner (Epistle of St. Paul To The Philippians. 2,7) by subjecting Himself to a rite instituted as a remedy for original sin, and to a law not binding on Him (Second Epistle of St. Paul To The Corinthians. 5,21).

The second was His willingness to suffer the pains of circumcision, which He felt as a true and perfect man.

The third was the most ardent love with which He began to shed His blood for the human race, giving thanks to the eternal Father for having given Him a human nature capable of suffering for His exaltation and glory.

534. This prayerful sacrifice of JESUS our Savior the Father accepted, and, according to our way of speaking, He began to declare Himself satisfied and paid for the indebtedness of humanity.

The Incarnate Word offered these first fruits of His blood as pledges that He would give it all in order to consummate the Redemption and extinguish the debt of the sons of Adam.

All these interior acts and movements of the Onlybegotten His most holy Mother perceived, and in Her heavenly wisdom She penetrated the mystery of this sacrament, acting as His Mother and in concert with Her Son and Lord in all that He was doing and suffering.

True to His human nature, the divine Infant shed tears as other children. Although the pains caused by the wounding were most severe, as well on account of the delicacy of His body as on account of the coarseness of the knife, which was made of flint, yet His tears were caused not so much by the sensible pain as by the supernatural sorrow caused by His knowledge of the hard-heartedness of mortals.

For this was more rude and unyielding than the flint, resisting His sweetest love and the divine fire He had come to enkindle in the world and in the hearts of the faithful (Luke 12,49).

Also the tender and affectionate Mother wept, like the guileless sheep, which raises its voice in unison with the innocent lamb.

In reciprocal love and compassion the Child clung to His Mother, while She sweetly caressed Him at Her virginal breast and caught the sacred relics and the falling blood in the towel.

These She entrusted to Saint Joseph, in order to tend to the divine Infant and wrap Him once more in the swaddling-clothes.

The priest was somewhat surprised at the tears of the Mother; yet, not understanding the mystery, he conjectured that the beauty of the Child might well cause such deep and loving sorrow in Her who had given Him birth.

535. In all these proceedings the Queen of Heaven was so prudent, circumspect and magnanimous, that She caused admiration in the angelic choirs and highest delight to Her Creator.

She gave forth the effulgence of the divine wisdom, which filled Her, performing each of Her actions as perfectly as if She had that alone to perform.

She was unyielding in Her desire of holding the Child in Her arms during the Circumcision, most careful in preserving the relics, most compassionate in Her affliction and tears, feeling Herself His pains, most loving in caresses, most diligent in procuring His comfort, fervent in imitating Him in His works, always careful to treat Him with the highest reverence, without ever failing or intermitting Her acts of virtue, and without ever letting the perfection of one disturb that of the other.

Wonderful spectacle exhibited by a Maiden of fifteen years, and affording even the angels a sort of new lesson and cause of admiration!

In the meanwhile the priest asked the parents what name they wished to give to the Child in Circumcision; the great Lady, always attentive to honor Her spouse, asked Saint Joseph to mention the name.

Saint Joseph turned toward Her in like reverence and gave Her to understand that He thought it proper this sweet name should first flow from Her mouth.

Therefore, by divine interference, both Mary and Joseph said at the same time: “JESUS is His name.”

The priest answered: “The parents are unanimously agreed, and great is the name which they give to the Child”; and thereupon he inscribed it in the tablet or register of names of the rest of the children. While writing it the priest felt great interior movements, so that he shed copious tears; and wondering at what he felt yet not being able to account for, he said: “I am convinced that this Child is to be a great Prophet of the Lord. Have great care in raising Him, and tell me in what I can relieve your needs.”

Most holy Mary and Joseph answered the priest with humble gratitude and dismissed him after offering him the gift of some candles and other articles.

536. Being again left alone with the Child, most holy Mary and Joseph celebrated anew the mystery of the Circumcision, commenting on the holy name of JESUS amid sweet canticles and tears of joy, the fuller knowledge of which (as also of other mysteries which I have mentioned) is reserved as an additional accidental glory to the Saints in Heaven.

The most prudent Mother applied to the wound caused by the knife such medicines as were won’t to be used on such occasions for other children, and during the time while the pain and the healing lasted She would not for a moment part with Him, holding Him in Her arms day and night.

The tender love of the Heavenly Mother is beyond all comprehension or understanding of man; for Her natural love was greater than any other mother was capable of, and Her supernatural love exceeded that of all the angels and saints together.

Her reverence and worship cannot be compared with that of any other created being.

These were the delights of the incarnate Word (Proverbs 8,31), which He desired and longed for among the children of men; and this was the recompense, which His loving heart drew from the exceeding sanctity of the Virgin Mother for the sorrows occasioned Him by their behavior.

Although He pleased Himself in Her alone above all the mortals and in Her found full satisfaction of His love, yet the humble Queen sought to alleviate His bodily pains by all the means within Her power. Therefore, She besought the holy angels to assist Her and produce sweet harmony for their incarnate God, and Her suffering Child.

The ministers of the Most High obeyed their Queen and Lady and in audible voices they rehearsed the canticles which She Herself had composed with Her spouse in praise of the new and sweet name of JESUS.

537. With this music, so sweet that in comparison to all human music seemed but irksome discord, the Heavenly Lady entertained Her most holy Son; and sweeter yet was the harmony of Her heroic virtues, which in Her soul formed ‘choirs as of serried armies,’ as the Lord and Spouse Himself says in the Canticles.

Hard are human hearts, and more than slow and dull in recognizing and thankfully acknowledging such venerable sacraments, instituted for their eternal salvation by the immense love of the Creator and Redeemer.

O sweetest Good of my soul and of my life!

What wicked return do we make for the exquisite artifices of Thy eternal love!

O measureless charity, which is not extinguished by the overwhelming waters of our gross and faithless ingratitude!

Truly the essential Bounty and Holiness could not go to a greater length of condescension for love of us, nor exercise more exquisite love than to assume the form of a sinner (Epistle of St. Paul To The Philippians. 2,7), drawing upon His own innocence the punishment of the sin, which otherwise could never approach Him.

If men despise such an example and forget such a benefit, how can they be said to retain the use of their reason?

How can they presume upon and glory in their wisdom, prudence or judgment?

It would be prudence, ungrateful man, if thou wouldst affect thyself and weep over thy notorious dullness and darkness of mind in not being moved by such great works of thy God; since not even the Divine Love can melt the iciness of thy heart.

Pray For Our Priests



, , ,

‘Do you not perceive how many qualities a priest must have that he may be strong in his teaching, patient, and hold fast to the faithful word which is according to doctrine?

What care and pains does this require!


he is answerable for the sins of others.

To pass over everything else: If but one soul dies without Baptism, does it not entirely endanger his own salvation?

For the loss of one soul is so great an evil that it is impossible to express it in words.

For if the salvation of that soul was of such value that the Son of God became man and suffered so much, think of how great a punishment must the losing of it bring.’

  – – St. John Chrysostom, Doctor and Father of the Church – –

 – – – – – – – – – – – – – – – – – –

Let us pray (Oremus)

Almighty and merciful God,

Who didst bestow upon the blessed Curé of Ars wonderful pastoral zeal and great fervor for prayer and penance,


we beseech Thee,

that by his example and intercession, our parish priests be able to gain the souls of their brethren for Christ, and with them attain to everlasting glory.

Through the same Christ our Lord.


Related articles

Pray The Holy Rosary Every Single Day



, , , , , , , ,

“Pray the Rosary every day, in order to obtain peace for the world, and the end of the war.”1

“… pray the Rosary each day.”2

“… continue praying the Rosary every day in honor of Our Lady of the Rosary, in order to obtain peace for the world and the end of the war, because She (Our Lady of The Rosary) can help you.”3

“I want you to continue praying the Rosary every day.”4

“Continue to say the Rosary to obtain the end of the war.”5

“I am Our Lady of the Rosary. Continue to say the Rosary every day.”6

“You at least try to console Me (Our Blessed Virgin Mother) and announce in My name that I promise to assist at the moment of death, with all the graces necessary for salvation, all those who, on the First Saturday of five consecutive months shall confess, receive Holy Communion, recited five decades of the Rosary, and keep Me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary, with the intention of making Reparation to Me.”7

Prayers Before Reciting the Rosary:

Saint Michael the Archangel, defend us in battle, be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and may thou, oh Prince of the Heavenly Host, thrust down into hell satan and all the evil spirits who wander through the world seeking the ruin of souls. Amen.

Queen of the Holy Rosary,

Thou didst deign to come to Fatima to reveal to the three shepherd children the treasures of grace hidden in the Rosary.

Inspire my heart with a sincere love of this devotion, in order that by meditating on the Mysteries of our Redemption which are recalled in it, I may be enriched by its fruits and obtain peace for the world, the conversion of sinners and of Russia, and the graces which I ask of Thee in this Rosary.

[Here humbly state your request.]

I ask this for the greater glory of God, for Thine own honor, and for the good of souls, especially for my own.


I offer this Rosary for the purpose of knowing the Truth and obtaining contrition and pardon for my sins.


Click here –> to Pray the Rosary Now

1. Words of Our Lady of Fatima to Blessed Jacinta, Blessed Francisco and Lucy on 13 May 1917.

2. Words of Our Lady spoken to the three holy children near Fatima on 13 June 1917.

3. Our Lady’s request dated 13 July 1917.

4. Our Lady stresses once again the importance of praying the Holy Rosary every day on 19 August 1917.

5. Spoken by Our Lady on 13 September 1917.

6. Request given to the three holy children of Fatima on 13 October 1917.

7. Spoken by Our Blessed Mother, the Virgin Mary, to Sister Lucy on 10 December 1925. The five great offenses against Our Blessed Mother are 1) the error committed by those who deny that She was Immaculately Conceived; 2 ) the error committed by those who deny Her Assumption into Heaven; 3) the great sins committed by those who desecrate Her Holy image; 4) the grievous sins committed by those who willfully teach little children lies about Our Blessed Virgin Mother; and 5) the great insult committed by those who deny that She is the Mother of God.

Every one who offends Her, commits, so to speak, a two-fold offense, for these sins also offend Her Divine Son, Jesus Christ, and so endanger our salvation. They give bad example to others and weaken the strength of society to withstand immoral onslaughts. The acts of our devotions, therefore, force us to consider not only the enormity of the offense against God, but also the effect of sins on human society, as well as the critical need for undoing these social evils, even if the offender repents and is converted. Further, this reparation emphasizes our enormous responsibility towards sinners who, by themselves, will not pray and make reparation for their sins. In the words of Our Lady so well remembered by little Jacinta, ‘So many, many souls go to Hell, because there is no one to pray and sacrifice for them!’

Liberalism Is A Sin


, , , , , ,

“Liberalism is the dogmatic affirmation of the absolute independence of the individual and of the social reason.

“Catholicity is the dogma of the absolute subjection of the individual and of the social order to the revealed law of God.

“One doctrine is the exact antithesis of the other.

“They are opposites in direct conflict.”  – – Fr. Felix Sarda Y Salvany – –

Conclusion: True Catholics can not be liberals.

Oremus (Let us pray):

Dear Virgin Mary, I beseech Thee to offer up to the Eternal Father a drop of your Son’s Most Precious Blood so that a mortal sin will be prevented somewhere in the world today. Amen.

Prayer To Saint Joseph The Workman


, , , , , , , , ,

O Glorious St. Joseph, model of all those who are devoted to labor, obtain for me the grace to work conscientiously, putting the call of duty above my natural inclinations;

to work with gratitude and joy, in a spirit of penance for the remission of my sins, considering it an honor to employ and develop by means of labor the gifts received from God;

to work with order, peace, moderation and patience, without ever shrinking from weariness and difficulties;

to work above all with purity of intention and detachment from self, having always death before my eyes and the account that I must render of time lost, of talents wasted, of good omitted, of vain complacency in success, so fatal to the work of God.

All for Jesus;

all through Mary,

all after thine example,

O Patriarch, Saint Joseph.

Such shall be my watchword in life and in death.


Composed by Pope Saint Pius X

N.B. This beautiful prayer has been suppressed by most of the post-Vatican II clergy who suffer under the heresy of modernism. Saint Pope Pius X warned, via his Encyclical Letter ‘Pascendi Dominici Gregis,” about the doctrine of modernists. The proponents of this error ignore this Saintly Pope’s writings at their own peril and the peril of their sheep. Let us pray for an end to the heresy of modernism.

The Holy Day Of Pentecost Part 1 of 2


, , , , , , , ,

The following discourse is from “The Life Of Jesus Christ And Biblical Revelations From the Visions Of The Venerable Anne Catherine Emmerich (1774-1824 A.D.) As Recorded In The Journals Of Clemens Brentano Arranged and Edited By The Very Reverend Carl E. Schmöger, C.SS.R. Volume Four”:

The Holy Day Of Pentecost

The whole interior of the Last Supper room was, on the eve of the feast, ornamented with green bushes in whose branches were placed vases of flowers.

Garlands of green were looped from side to side.

The screens that cut off the side halls and the vestibule were removed; only the gate of the outer court was closed.

Peter, in his episcopal robe, stood at a table covered with red and white under the lamp in front of the Holy of Holies.

On the table lay rolls of writing.

Opposite him in the doorway leading from the entrance hall stood the Blessed Virgin, her face veiled, and behind her in the entrance hall stood the holy women.

The Apostles stood in two rows turned toward Peter along either side of the hall, and from the side halls, the disciples ranged behind the Apostles took part in the hymns and prayers.

When Peter broke and distributed the bread that he had previously blessed, first to the Blessed Virgin, then to the Apostles and disciples who stepped forward to receive it, they kissed his hand, the Blessed Virgin included.

Besides the holy women, there were in the house of the Last Supper and its dependencies one hundred and twenty of Jesus’ followers.

After midnight there arose a wonderful movement in all nature.

It communicated itself to all present as they stood in deep recollection, their arms crossed on their breast, near the pillars of the Supper Room and in the side halls, silently praying.

Stillness pervaded the house, and silence reigned throughout the whole enclosure.

Toward morning I saw above  the Mount of Olives a glittering white cloud of light coming down from Heaven and drawing near to the house. In the distance it appeared to me like a round ball borne along on a soft, warm breeze.

But coming nearer, it looked larger and floated over the city like a luminous mass of fog until it stood above Sion and the house of the Last Supper.

It seemed to contract and to shine with constantly increasing brightness, until at last with a rushing, roaring noise as of wind, it sank like a thunder cloud floating low in the atmosphere.

I saw many Jews, who espied the cloud, hurrying in terror to the Temple.

I myself experienced a childlike anxiety as to where I should hide if the stroke were to follow, for the whole thing was like a storm that had suddenly gathered, that instead of rising from the earth came down from Heaven, that was light instead of dark, that instead of thundering came down with a rushing wind.

I felt that rushing motion.

It was like a warm breeze full of power to refresh and invigorate.

The luminous cloud descended low over the house, and with the increasing sound, the light became brighter.

I saw the house and its surroundings more clearly, while the Apostles, the disciples, and women became more and more silent, more deeply recollected.

Afterward, there shot from the rushing cloud steams of white light down upon the house and its surroundings.

The streams intersected one another in sevenfold rays, and below each intersection resolved into fine threads of light and fiery drops.

The point at which the seven streams intersected was surrounded by a rainbow of light, in which floated a luminous figure with outstretched wings, or rays of light that looked like wings, attached to the shoulders.

In that same instant the whole house and its surroundings were penetrated through and through with light.

The five-branched lamp no longer shone.

The assembled were ravished in ecstasy.

Each involuntarily threw back his head and raised his eyes eagerly on high, while into the mouth of every on there flowed a stream of light like a burning tongue of fire.

It looked as if they were breathing, as if they were eagerly drinking in the fire, and as if their ardent desire flamed forth from their mouth to meet the entering flame.

The sacred fire was poured forth also upon the disciples and the women present in the antechamber, and thus the resplendent cloud gradually dissolved as if in a rain of light.

The flames descended on each in different colors and in different degrees of intensity.

After that effusion of heavenly light, a joyous courage pervaded the assembly. All were full of emotion, and as if intoxicated with joy and confidence.

They gathered around the Blessed Virgin who was, I saw, the only one perfectly calm, the only one that retained a quiet, holy self-possession.

The Apostles embraced one another and, urged by joyous confidence, exclaimed, “What are we? What are we now?”

The holy women too embraced.

The disciples in the side halls were similarly affected, and the Apostles hastened out to them.

A new life full of joy, of confidence, and of courage had been infused into all. Their joy found vent in thanksgiving.

They ranged for prayer, gave thanks and praised God with great emotion.

The light meanwhile vanished.

Peter delivered an instruction to the disciples, and sent several of them out to the inns of the Pentecost guests.

Between the house of the Last Supper and the Pool of Bethsaida there were several sheds and public lodging houses for the accommodation of guests come up for the feast.

They were at this time very numerous, and they too received the grace of the Holy Spirit. An extraordinary movement pervaded all nature.

Good people were roused interiorly, while the wicked became timid, uneasy, and still more stiff-necked.

Most of these strangers had been encamped here since the Pasch, because the distance from their homes rendered a journey to and fro between that feast and Pentecost altogether impracticable. They were become, by all that they had seen and heard, quite intimate and kindly disposed toward the disciples, so that the latter, intoxicated with joy, announced to them the Promise of the Holy Spirit as fulfilled.

They too did they become conscious of a change within their own souls and, at the summons of the disciples, they gathered around the Pool of Bethsaida.


Nihil Obstat: Em. de Jaegher, Can. lib. cens. Brugis, 14 Februarii 1914 A.D.

Imprimatur: A. C. De Schrevel, Vic. Gen. Brugis, 14 Februarii 1914 A.D.

Establishment of the Holy Eucharist Part 13 of 13


, , , , , , ,

This is the last of thirteen posts from Venerable Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

In the previous installment Our Heavenly Queen stressed the importance of receiving Our Lord worthily and devoutly and mentioned that many communicants receive the Lord without the proper intentions.

In this communication the Blessed Virgin Mary focusses on the reverence, fear and humility that Catholics must show when receiving the Holy Eucharist.

We also learn of some of the great heavenly treasures that are in store for those who show great love toward the Holy Eucharist during this mortal life (our earthly test).

491. Though all the children of the Church largely incur this fault, yet more to be blamed are the unworthy and wicked priests; for by the irreverence with which they treat the blessed Sacrament the other Catholics have been drawn to undervalue it.

We should pray for our priests so that they may grow in holiness. And, we should pray especially for those clerics and religious who contend with great, but unknown to us, spiritual battles. May the Lord give them the graces and strength to win the race and save many souls in the process.

If the people see that their priests approach the divine mysteries with holy fear and trembling, they learn to treat and receive their God in like manner.

Those that so honor Him shall shine in heaven like the sun among the stars; for the glory of my Divine Son’s humanity will redound in a special measure in those who have behaved well toward Him in the Blessed Sacrament and have received Him with all reverence; whereas this will not happen to those who have not frequented this holy table with devotion.

Moreover the devout will bear on their breast, where they have so often harbored the Holy Eucharist, most beautiful and resplendent inscriptions, showing that they were most worthy tabernacles of the Holy Sacrament.

This will be a great accidental reward for them and a source of jubilation and admiration for the holy angels and all the rest of the blessed.

They will also enjoy the special favor of being able to penetrate deeper into the mystery of the presence of the Lord in the sacrament and to understand all the rest of the wonders hidden therein.

This will be such a privilege that it alone would suffice for their eternal happiness, even if there were no other enjoyment in heaven. Moreover, the essential glory of those, who have worthily and devoutly received the Holy Eucharist, will in several respects exceed the glory of many martyrs who have not received the body and blood of the Lord.


492. I wish thee also to hear, my dearest daughter, from my own mouth, what were my sentiments when in mortal life I was about to receive Holy Communion.

In order that thou mayest better understand what I say, reflect on all I have commanded thee to write about my gifts, merits and labors in life.

I was preserved from original sin and,

at the instant of my Conception, I received the knowledge and vision of the Divinity, as thou hast often recorded.

I knew more than all the saints;

I surpassed the highest seraphim in love;

I never committed any fault;

I constantly practiced all the virtues in a heroic degree and

in the least of them I was greater than all the saints in their highest perfection;

the intention and object of my actions were most exalted and

my habits and gifts were noble without measure;

I imitated my most Holy Son most closely;

I labored most faithfully;

I suffered with eagerness and

co-operated with the doings of the Lord exactly as was becoming to me;

I ceased not to exercise my love and gain new and supereminent merits of grace.


I thought myself to have been fully repaid by being allowed to receive Him even once in the Holy Eucharist;


I did not consider myself worthy of this one favor.

Ponder: The Blessed Virgin Mother did not consider herself worthy of receiving the Holy Eucharist even once!

Reflect then what should be thy sentiments, and those of the rest of the children of Adam, on being admitted to the reception of this admirable Sacrament.

And if for the greatest of saints one Holy Communion is a superabundant reward, what must the priests and the faithful think, when they are allowed to receive It so frequently?

Open thy eyes in the deep darkness and blindness which overwhelm men around thee, and raise them up to the divine brightness in order to understand these mysteries.

Look upon all thy works as insufficient,

all thy sufferings as most insignificant,

all thy thanksgiving as falling far short of what thou owest for such an exquisite blessing as that of possessing in the Holy Church, my divine Son, present in the Holy Sacrament in order to enrich all the faithful.

If thou has not wherewith to show thy thanks for this and the other blessings which thou receivest, at least humiliate thyself to the dust and remain prostrate upon it; confess thyself unworthy in all the sincerity of thy heart.

Magnify the Most High, bless and praise Him, preserving thyself at all times worthy to receive Him and to suffer many martyrdoms in return for such a favor.

Related articles

Establishment of the Holy Eucharist Part 12 of 13


, , , , ,

This is the 12th part of 13 posts from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion dealing with the chapter entitled:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

Part XII begins the instruction that our Blessed Mother, the Queen of Heaven, gave to Sister Mary of Agreda:

489.  O my daughter!

Would that the believers in the holy Catholic faith opened their hardened and stony hearts in order to attain to a true understanding of the sacred and mysterious blessing of the Holy Eucharist!

If they would only detach themselves, root out and reject their earthly inclinations, and, restraining their passions, apply themselves with living faith to study by the divine light their great happiness in thus possessing their eternal God in the Holy Sacrament and in being able, by its reception and constant intercourse, to participate in the full effects of this heavenly manna!

If they would only worthily esteem this precious gift, begin to taste its sweetness, and share in the hidden power of their omnipotent God!

Then nothing would ever be wanting in them in their exile.

In this, the happy age of the law of grace, mortals have no reason to complain of their weakness and their passions; since in this bread of heaven they have at hand strength and health.

It matters not that they are tempted and persecuted by the demon; for by receiving this Sacrament frequently they are enabled to overcome him gloriously.

The faithful are themselves to blame for all their poverty and labors, since they pay no attention to this divine mystery, nor avail themselves of the divine powers, thus placed at their disposal by my most holy Son.

I tell thee truly, my dearest, that Lucifer and his demons have such a fear of the most Holy Eucharist, that to approach It, causes them more torments than to remain in hell itself.

Although they do enter churches in order to tempt souls, they enter them with aversion, forcing themselves to endure cruel pains in the hope f destroying a soul and drawing it into sin, especially in the holy places and in the presence of the Holy Eucharist.

Their wrath against the Lord and against the souls alone could induce them to expose themselves to the torment of His real sacramental presence.


490.  Whenevr He is carried through the streets they usually fly and disperse in all haste; and they would not dare to approach those that accompany Him, if by their long experience they did not know, that they will induce some to forget the reverence due to their Lord.

Therefore they make special efforts to tempt the faithful in the churches; for they know what great injury they can thereby do to the Lord Himself, Who in His sacramental love is there waiting to sanctify men and to receive the return of His sweetest and untiring love.

Hence thou canst also understand the strength of those who prepare themselves to partake of this bread of the angels and how the demons fear the souls, who receive the Lord worthily and devoutly and who strive to preserve themselves in this purity until the next Communion.

But there a very few who live with this intention, and the enemy is ceaselessly alert in striving to throw them back into their forgetfulness, distraction and indifference, so that he may not be obliged to encounter such powerful weapons in the hands of men.

Write this admonition in thy heart; and since without thy merit the Almighty has ordained, that you receive holy Communion daily, seek by all possible means to preserve thyself in the good dispositions from one Communion to the other.

It is the will of the Lord and my own, that with this sword thou fight the battles of the Almighty in the name of the holy Church against the invisible enemies. For in our days they are heaping affliction and sorrow upon the mistress of nations, while there is none to console her or to take it to heart (Lamentations Chapter 1; Verses 1-2).

Do thou thyself weep for the same reason and let thy heart be torn in sorrow.

But while the omnipotent and just Judge Who is so greatly incensed against the Catholics for having out raged His justice by their unmeasurable and continual transgressions even under the aegis of their grand faith, none are found to consider and weigh the fearful damage, nor to approach the easy remedy of receiving the holy Eucharist with a contrite and humble heart; nor does any one ask for my intercession.

The final installment is ‘Part XIII’.

Related articles

Establishment of the Holy Eucharist Part 11 of 13


, , , , , , , , ,

Here is the eleventh of thirteen posts from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion. We focus on the chapter entitled:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

Part XI deals with some of the marvelous happenings that occurred when the Apostles received Holy Communion for the first time and we discover some of the incredibly outstanding privileges given to Our Blessed Lady by the Almighty:

488.  Another very wonderful miracle happened at the Communion of the Apostles.

The perfidious and treacherous Judas, hearing the command of the Master to partake of the Holy Communion, resolved in his unbelief not to comply, but if he could do so without being observed, determined to secrete the sacred Body and bring It to the priests and pharisees in order to afford them a chance of incriminating Jesus by showing them what He had called His own Body; or if he should not succeed therein, to consummate some other vile act of malice with the divine Sacrament.

The Mistress and Queen of Heaven, Who by a clear vision was observing all that passed and knew the interior and exterior effects and affections in the Apostles at Holy Communion, saw also the accursed intentions of the obstinate Judas.

All the zeal for the glory of Her Lord, existing in Her as His Mother, Spouse and Daughter, was aroused in Her purest Heart.

Knowing that it was the divine Will, that She should make use of Her power as Mother and Queen, She commanded the holy angels to extract from the mouth of Judas the Consecrated Particles as well of the Bread as of the Wine and replace Them from whence They had been taken.

It well befitted Her on this occasion to defend the honor of Her divine Son and prevent Judas from heaping such an ignominious injury upon Christ the Lord.

The holy angels obeyed their Queen, and when it was the turn of Judas to communicate, they withdrew the Consecrated Species one after the other, and, purifying Them from Their contact with Judas, the most wicked of living men, they restored Them to their place, altogether unobserved by the disciples.

Thus the Lord shielded the honor of His malicious and obstinate Apostle to the end.

This was attended to by the angels in the shortest space of time and the others then received Holy Communion, for Judas was neither the first nor the last to communicate.

Then our Savior offered thanks to the eternal Father and therewith ended both the legal and the Sacramental Supper in order to begin the mysteries of His Passion, which I will relate in the subsequent chapters.

The Queen of Heaven attended to all full of wonder and joyful praise, magnifying the Most High.

The next installment is ‘Part XII’ in which the Queen of Heaven gives instruction to Venerable Mary of Agreda regarding aspects of the establishment of the Holy Eucharist by Her divine Son.

Related articles

Establishment of the Holy Eucharist Part 10 of 13


, , , , , , , , , , , , ,

Here is the tenth part of thirteen posts transcribed from Venerable Mother Mary of Agreda’s ‘The Mystical City of God,’ Book II of the Transfixion. The chapter is entitled:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

In the last installment we discovered that the Lady and Queen of Heaven received Holy Communion from Saint Gabriel, the Archangel, and that the sacramental species weren’t consumed or altered in Her Immaculate Heart.

We also learned that our Blessed Mother thanked the eternal Father and Her divine Son in new canticles.

Let us continue with Part X:

487. After having thus favored the heavenly Princess, our Savior distributed the sacramental bread to the Apostles, commanding them to divide it among themselves and partake of it.

By this commandment He conferred upon them the sacerdotal dignity and they began to exercise it by giving Communion each to Himself.

This they did with the greatest reverence, shedding copious tears and adoring the body and blood of our Lord, whom they were receiving.

They were established in the power of the priesthood, as being founders of the holy Church and enjoying the distinction of priority over all others.

Then Saint Peter, at the command of Christ the Lord, administered two of the particles of Holy Communion to the two patriarchs, Enoch and Elias. This Holy Communion so rejoiced these two holy men, that they were encouraged anew in their hope of the beatific vision, which for them was to be deferred for so many ages, and they were strengthened to live on in this hope until the end of the world.

Having given most fervent and humble thanks to the Almighty for this blessing, they were brought back to their abiding place by the hands of the holy angels.

The Lord desired to work this miracle in order to pledge Himself to include the ancient natural and written laws in the benefits of the Incarnation, Redemption and general resurrection; since all these mysteries were contained in the most holy Eucharist.

By thus communicating Himself to the two holy men, Enoch and Elias, who were still in their mortal flesh, these blessings were extended over the human race such as it existed under the natural and the written laws, while all the succeeding generations were to be included in the new law of grace, the Apostles at the head.

This was all well understood by Enoch and Elias, and, returning to the midst of their contemporaries, they gave thanks to their and our Redeemer for this mysterious blessing.

The next installment is ‘Part XI’.

Related articles

Establishment of the Holy Eucharist Part 9 of 13


, , , , , , , , , , , , , , , , , , ,

Here is the ninth of thirteen posts presenting the entirety of Chapter XI sections 469 to 492 from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

The Chapter’s title is:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

Part IX:

486.  While receiving His own body and blood Christ our Lord composed a canticle of praise to the Eternal Father and offered Himself in the Blessed Sacrament as a sacrifice for the salvation of man.

He took another particle of the consecrated bread and handed it to the archangel Gabriel who brought and communicated It to the most Holy Mary.

By having such a privilege conferred on one of their number, the holy angels considered themselves sufficiently recompensed for being excluded from the sacerdotal dignity and for yielding it to man.

The privilege of merely having even one of their number hold the Sacramental Body of their Lord and true God filled them with a new and immense joy.

In abundant tears of consolation the great Queen awaited Holy Communion.

When Saint Gabriel with innumerable other angels approached, She received It, the first after her Son, imitating His self-abasement, reverence and holy fear.

The most blessed Sacrament was deposited in the breast and above the heart of the most holy Virgin Mother, as in the most legitimate shrine and tabernacle of the Most High.

There the ineffable Sacrament of the Holy Eucharist remained deposited from that hour until after the Resurrection, when Saint Peter said the first Mass and consecrated anew, as I shall relate in its place.

The Almighty wished to have it so for the consolation of the great Queen and in order to fulfill His promise, that He would remain with the children of men until the consummation of the ages (Matthew Chapter 28 Verse 20); for after His death His most holy humanity could not remain in His Church any other way than by His consecrated body and blood.

This true manna was then deposited in the most pure Mary as in the living ark together with the whole evangelical law, just as formerly its prophetic figures were deposited in the ark of Moses (Hebrew Chapter 9 Verse 4).

The Sacramental Species were not consumed or altered in the heart of the Lady and Queen of Heaven until the next consecration.

Having received Holy Communion, the Blessed Mother gave thanks to the Eternal Father and to her Divine Son in new canticles similar to the ones the incarnate Word had rendered to His Father.

The next installment is ‘Part X’ of this XIII part series.

Related articles

Establishment of the Holy Eucharist Part 8 of 13


, , , , , , , ,

This is the eighth of thirteen posts presenting the entirety of Chapter XI sections 469 to 492 from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

The Chapter’s title is:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

Part VIII:

485.   Still greater was my admiration when Jesus our God, having raised the most holy Sacrament, as I said before, for their adoration, divided It by His own sacred hands, first partook of It Himself as being the First and Chief of all the priests.

Recognizing Himself, as man, inferior to the Divinity, which He was now to receive in this His own consecrated body and blood.

He humiliated and, as it were, with a trembling of the inferior part of His being, shrank within Himself before that Divinity, thereby not only teaching us the reverence with which Holy Communion is to be received; but also showing us what was His sorrow at the temerity and presumption of many men during the reception and handling of this exalted and sublime Sacrament.

The effects of Holy Communion in the body of Christ were altogether miraculous and divine; for during a short space of time the gifts of glory flowed over His body just as on Mount Tabor, though the effects of this transfiguration were manifest only to His blessed Mother, and partly also to Saint John, Enoch and Elias. This was the last consolation He permitted His humanity to enjoy as to its inferior part during His earthly life, and from that moment until His Death He rejected all such alleviation.

The Virgin Mother, by a special vision, also understood how Christ her divine Son received Himself in the blessed Sacrament and what was the manner of Its presence in His divine Heart.

All this caused inestimable affection in our Queen and Lady.

[continued in ‘Part IX’ of this XIII part series]

Related articles

Establishment of the Holy Eucharist Part 7 of 13


, , , , , , , , ,

This is part VII of XIII posts. This whole series presents the entirety of Chapter XI sections 469 to 492 from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

The Chapter’s title is:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

Part VII:

482.  The heavenly Queen understood also by a special vision how the most sacred body of Christ is hidden beneath the accidents of bread and wine without change in them or alteration of the sacred humanity; for neither can the Body be the subject of the accidents, nor can the accidents be the form of the body.

The accidents retain the same extension and qualities as before, and each of their parts retain the same position after the host has been consecrated; and the sacred body is present in an invisible form, also retaining the same size without intermingling of parts. It remains in the whole host, and all of it in every particle of the host, without being strained by the host, or the host by the body.

For neither is the extension of His body correlative with the accidental species, nor do they depend upon the sacred body for their existence.

They therefore have a totally different mode of existence and the body interpenetrates the accidents without hindrance.

Although naturally the head would demand a different place than the hands, or these a different one from the breast or any other part of the body; yet by the divine power the consecrated body places itself unimpaired in its extent in one and the same place, because it bears no relation to the space which it would naturally occupy, having thrown aside all these relations though still remaining a quantitative body.

Moreover it need not necessarily remain in one determined place only, or in only one host, but at the same time it can be present in many innumerable consecrated hosts.


483. She understood likewise, that the sacred body, although not naturally depending upon the accidents as above declared, yet does not continue to exist sacramentally in these accidents after the corruption of the species of the bread and wine; and this for no other reason than because it was so willed by Christ the Author of these wonders.

The co-existence of the sacred body and blood of our Lord with the uncorrupted species of bread and wine therefore rests upon the arbitrary and voluntary disposition of the Creator of this Sacrament.

As soon as they deteriorate and disappear on account of the natural process destructive of these species (for instance, as happens in Holy Communion with the sacramental host, which is changed and corrupted by the heat of the stomach, or when this is effected by other causes) then God, in the last instant, when the species are ready for their last transformation, again creates another substance.

This new substance, being now devoid of the Divinity, nourishes the human body and finally coalesces with the human form of existence, which is the soul.

This wonderful creation of a new substance for the assumption of the changed and corrupted species is consequent upon the will of the Lord, Who wishes not to continue the existence of His body in the corrupted accidents, and this process is demanded also by the laws of nature; for the substance of man cannot grow except by some other substance, which, being newly added, prevents the accidents from continuing to exist .


 484. All these and other wonders the right hand of the Almighty perpetuated in this most august Sacrament of the Holy Eucharist.

All of them the Mistress of Heaven and Earth understood and comprehended profoundly.

In like manner saint John, the Fathers of the ancient Law, and the Apostles who were present, perceived these mysteries each in their degree.

Aware of the great blessing contained therein for all men, Mary foresaw also the ingratitude of mortals in regard to this ineffable Sacrament, established for their benefit, and She resolved to atone, with all the powers of Her being, for our shameless and ungrateful behavior.

She took upon Herself the duty of rendering thanks to the Eternal Father and to His divine Son for this extraordinary and wonderful benefit to the human race. This earnest desire dwelled in Her soul during Her whole life and many times did She shed tears of blood welling forth from Her purest heart in order to satisfy for our shameful and torpid forgetfulness.

This series is continued in ‘Part VIII’ in which we will learn the manner in which Jesus Christ partook of the Holy Eucharist and the reverence He showed in the handling and reception of this most exalted and sublime Sacrament.

Related articles

The Church Militant and Its Online TV Programming


, , , , ,

The ‘communion of saints’ is divided into three parts: the Church Triumphant (those in Heaven); the Church Suffering (those in Purgatory) and the Church Militant (those in the temporal sphere/earth/space/universe).

We in the Church Militant must fight evil and defend what’s right.

This is our test: to align our will with the will of God.

We pass our test by dying in a state of grace and our heavenly reward will reflect how well we used the gifts and graces that God has provided for us during our earthly pilgrimage.

Part of our test is to grow in the faith and one way of doing this is to read good books that give us deeper insights into the things of heaven (Catechism, Apologetics, Catholic Bible, Catholic Dictionary, Catholic magazines and newsletters, etc.) and the things of earth (science texts that are well grounded in the truth).

Other ways to grow in the faith is from our parents, teachers and good role models.

I would like to direct you to a very good Catholic resource available to those who have internet access; it’s called ChurchMilitant.TV

Here’s a link:

Church Militant TV’s Vortex episode for 6 January 2014 A.D.

Enjoy and may God bless and protect you and your loved ones.

Establishment of the Holy Eucharist Part 6 of 13


, , , , , , , , , , , , , , ,

Here is part 6 of 13 posts presenting the entirety of Chapter XI sections 469 to 492 from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

The Chapter’s title is:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

In the last part we mentioned that our Sovereign Queen, the Blessed Virgin Mother, commanded Lucifer and all of his squadrons of devils to leave the Cenacle and plunge to the depths of hell.

Part VI:

479. To accomplish this the arm of the Almighty gave new power to the Blessed Virgin, so that neither the rebellious Lucifer nor all his hosts could resist.

They were hurled into the infernal abysses, there to remain until they should again be permitted to issue as witnesses to the passion and death of the Savior in order to be finally convinced of His being the Messias and Redeemer, true God and man.

Let it then be understood, that Lucifer and his demons were present at the legal supper and washing of the feet, and also afterwards at the entire passion of Christ! but that they were not present at this institution of the holy Eucharist, nor at the Communion of the disciples.

Then the great Queen was raised to a most sublime state of contemplation of the mysteries about to be enacted, and the holy angels, as to another valorous Judith, sang to Her of this glorious triumph over the dragon.

At the same time Christ our Lord offered up to the eternal Father exalted thanksgiving and praise for the blessings conceded to the human race in consequence of His petition.


480. Thereupon Christ our Lord took into His venerable hands the bread, which lay upon the plate, and interiorly asked the permission and co-operation of the eternal Father, that now and ever afterwards in virtue of the words about to be uttered by Him, and later to be repeated in His holy Church, He should really and truly become present in the host, Himself to yield obedience to these sacred words.

While making this petition He raised His eyes toward heaven with an expression of such sublime majesty, that He inspired the Apostles, the angels and His Virgin Mother with new and deepest reverence.

Then He pronounced the words of consecration over the bread, changing its substance into the substance of His true body and immediately thereupon He uttered the words of consecration also over the wine, changing it into His true blood.

As an answer to these words of consecration was heard the voice of the eternal Father, saying:

‘This is My beloved Son, in Whom I delight, and shall take My delight to the end of the world; and He shall be with men during all the time of their banishment.’

In like manner was this confirmed by the Holy Spirit.

The most sacred humanity of Christ, in the Person of the Word, gave tokens of profoundest veneration to the Divinity contained in the Sacrament of His body and blood.

The Virgin Mother, in her retreat, prostrated Herself on the ground and adored her Son in the blessed Sacrament with incomparable reverence.

Then also the angels of her guard, all the angels of heaven, and among them likewise the souls of Enoch and Elias, in their own name and in the name of the holy Patriarchs and Prophets of the old law, fell down in adoration of their Lord in the holy Sacrament.


481. All the Apostles and disciples, who, with the exception of the traitor, believed in this holy Sacrament, adored it with great humility and reverence according to each one’s disposition.

The great high priest Christ raised up His own consecrated body and blood in order that all who were present at this first Mass might adore it in a special manner, as they also did.

During this elevation His most pure Mother, saint John, Enoch and Elias, were favored with an especial insight into the mystery of His presence in the sacred species.

They understood more profoundly, how, in the species of the bread, was contained His body and in those of the wine, His blood; how in both, on account of the inseparable union of His soul with His body and blod, was present the living and true Christ; how with the Person of the Word, was also therein united the Person of the Father and of the Holy Spirit, the holy Eucharist contained the perfect humanity of the Lord with the three divine Persons of the Godhead.

All this was understood most profoundly by the heavenly Lady and by the others according to their degree.

They understood also the efficacy of the words of the consecration, now endowed with such divine virtue, that as soon as they are pronounced with the intention of doing what Christ did at that time, by any Priest since hat time over the proper material, they would change the bread into His body and the wine into His blood, leaving the accidents to subsist in a new way and without their proper subject.

They saw, that this change would take place so certainly and infallibly, that heaven and earth would sooner fall to pieces, than that the effect of these words of consecration, when pronounced in the proper manner by the sacerdotal minister of Christ, should ever fail.

[continued in ‘Part VII’ of this XIII part series]

Related articles

Establishment of the Holy Eucharist Part 5 of 13


, , , , , , , ,

Following is the fifth of thirteen posts presenting the entirety of Chapter XI sections 469 to 492 from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

Chapter Title:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

Part V:

477.  “By the justification of these Sacraments men shall become fit to share in the highest token of My love in the exile of this their mortal life;

namely, to receive Me sacramentally under the species of bread and wine in an ineffable manner.

Under the species of bread I shall leave My body, and under the species of wine, My blood.

In each of them I shall be present really and truly and I institute this mysterious sacrament of the Eucharist as a heavenly nourishment proportioned to their condition as wayfaring men; for their sake shall I work these miracles and remain with them until the end of the coming ages (Matthew 28, 20).

For the strengthening and defense of those, who approach the end of their lives, I moreover appoint the sacrament of Extreme Unction, which shall at the same time be a certain pledge of the bodily resurrection of those thus anointed.

In order that all may contribute proportionately to the sanctification of the members of the mystical body of the Church, in which by the most harmonious and orderly co-operation all must have their proper position, I institute the sacrament of Ordination to distinguish and mark some of its members by a special degree of holiness and place them above the other faithful as fit ministers of the Sacraments and as My chosen priests.

Although they derive all their powers from Me, I nevertheless wish that it should flow from Me through one of their number, who shall be My Vicar and the Chief, representing My Person and act as My high priest. Into his keeping I deposit the keys of heaven and him all upon earth shall obey.

For the further perfection of My Church I also establish the last of the Sacraments, Matrimony, to sanctify the natural union of man and wife for the propagation of the human race.

Thus shall all the grades of My Church be enriched and adorned by My infinite merits.

This, eternal Father, is My last will, whereby I make all the mortals inheritors of My merits in the great storehouse of grace, My new Church.”


478. This prayer Christ our Redeemer made in the presence of the Apostles, but without any exterior manifestation.

The most blessed Mother, who from her retreat observed and followed Him, prostrated Herself upon the floor and, as His Mother, offered to the eternal Father the same petitions as her Son.

Although She could not add anything to the merits of the works of her divine Son, nevertheless, as on other occasions, She, as His Helpmate, united her petitions with His, in order that by her faithful companionship She might move the eternal Father to so much the greater mercy.

And the Father looked upon them both, graciously accepting the prayers respectively of the Son and Mother for the salvation of men.

Besides prayer, her divine Son left the performance of yet another work in her charge. In order to understand what this was, it must be remembered (as I mentioned in the preceding chapter) that Lucifer was present at the washing of the Apostles’ feet, and that, being forced to remain and witness the doings of Christ in the Cenacle, he astutely conjectured some great blessings to be intended for the Apostles.

Although the dragon felt his forces much diminished and altogether unavailing against the Redeemer, he nevertheless sought with implacable fury and pride to spy out these mysteries for the concoction of future malicious plans.

The great Lady perceived these intentions of Lucifer and knew that the foiling of them was to be left in her hands.

Therefore, inflamed by zeal and love for the Most High, She, as sovereign Queen, commanded the dragon and all his squadrons to leave the hall and descend to the depths of hell.


479. To accomplish this the arm of the Almighty gave new power to the Blessed Virgin, so that neither the rebellious Lucifer nor all his hosts could resist. They were hurled into the infernal abysses, there to remain until… (to be continued in Part 6)

[See ‘Part VI‘ for the next section of this XIII part series]

Related articles

A Child Is Born To The Virgin


, , , , , , , ,

Maji Adore Jesus Christ, God Made Man

Adoration Of The Christ Child by the Maji Kings; Tapestry made in 1894 A.D.

Merry Christmas


, , , , , , , ,

Queen Of Peace With Child Jesus Statue

Hail Queen Of Peace

Merry Christmas!

Jesus was born  in Bethlehem

The Savior Is Born

And the Word was made flesh… and dwelt amongst us.

Hail Mary,

Full of Grace,

The Lord is with Thee,

Blessed art Thou amongst women, and

Blessed is the Fruit of Thy Womb Jesus!

Holy, Holy, Holy Mary,

Mother of God (Mater Dei)

Pray for us sinners,

now and at the hour of our death.


Blessed be the name of Jesus

Blessed be His most holy and virgin Mother

Blessed be His foster father, the most pure and chaste St. Joseph

Blessed be God the Father, the Son and the Holy Spirit, three Divine Persons, one God, for ever and ever. Amen.

Related articles

Establishment of the Holy Eucharist Part 4 of 13


, , , , , , , , , , , , ,

This is part IV of XIII posts presenting the entirety of Chapter XI sections 469 to 492 from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

The Chapter’s title is:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

Part IV:

Jesus continues praying to His heavenly Father and ordains the establishment of the Sacraments of Baptism, Confirmation, Penance, Holy Eucharist, Extreme Unction, Ordination and Matrimony:

475.  “To advance these high ends for Thy exaltation and glory, eternal Lord and Father, in My name and in that of all the poor and afflicted children of Adam, I ask the fiat of Thy eternal will.

“If their sins call out for Thy justice, their neediness and misery appeal to Thy infinite mercy. At the same time I, on “My part, interpose all the works of My humanity, which is indissolubly bound to My Divinity.

“I offer My obedience in accepting suffering unto death; My humility, in subjecting Myself to the depraved judgment of men; the poverty and labors of My life, the insults of My Passion and Death, and the love, which urges Me to undergo all this for the advance of Thy glory and for the spreading of Thy knowledge and adoration among all creatures capable of Thy grace and happiness.

“Thou, O eternal Lord and My Father, hast made Me the Brother and the Chief of men, and hast destined them to partake eternally of the joys of Our Divinity.

“As Thy children, they are to be heirs with Me of Thy everlasting blessings, and as members of My body, they are to participate in the effects of My brotherly love.

“Therefore, as far as depends upon Me, I desire to draw them on toward My friendship and to see them share in the goods of the Divinity, to which they were destined in their origin from their natural head, the first man.”


476.  “Impelled by this boundless love, Lord and Father, I ordain, that from now on men may re-enter into Thy full friendship and grace through the sacrament of Baptism, and that they may do so as soon as they shall be born to daylight; and their desire of renascence into grace, which they cannot in their infancy manifest on their own account, shall, with Thy permission, be manifested for them by their elders.

“Let them become immediate heirs of Thy glory; let them be interiorly and indelibly marked as children of My Church; let them be freed from the stain of original sin; let them receive the gifts of faith, hope and charity, by which they may perform the works of Thy children; knowing Thee, trusting in Thee and loving Thee for Thy own Self.

“Let them also receive the virtues by which they restrain and govern disorderly inclinations and be able to distinguish, without fail, the good from the evil.

“Let this Sacrament be the portal of My Church, and the one which makes men capable of receiving all the other favors and disposes them to new gifts and blessings of grace.

“I ordain also, that besides this Sacrament, they may receive another, in which they shall be confirmed and rooted in the holy faith they have accepted, and become courageous in its defense as soon as they shall arrive at the use of reason.

“And because human frailty easily falls away from the observance of My law and since My charity will not permit Me to leave them without an easy and opportune remedy, I wish to provide the Sacrament of Penance. Through it men, by acknowledging their faults and confessing them with sorrow, may be reinstated in justice and in the merits of glory promised to them. Thus shall Lucifer and his followers be prevented from boasting of having so soon deprived them of advantages of Baptism.”


477. “By the justification of these Sacraments men shall become fit to share in the highest token of My love in the exile of this their mortal life; namely, to receive Me sacramentally under the species of bread and wine in an ineffable manner.

“Under the species of bread I shall leave My body, and under the species of wine, My blood.

“In each on of them I shall be present really and truly and I institute this mysterious Sacrament of the Eucharist as a heavenly nourishment proportioned to their condition as wayfaring men; for their sake shall I work these miracles and remain with them until the end of the coming ages.

“For the strengthening and defense of those, who approach the end of their lives, I moreover appoint the Sacrament of Extreme Unction, which shall at the same time be a certain pledge of the bodily resurrection of those thus anointed.

“In order that all may contribute proportionately to the sanctification of the members of the mystical body of the Church, in which by the most harmonious and orderly co-operation all must have their proper position, I institute the Sacrament of Ordination to distinguish and mark some of its members by a special degree of holiness and place them above the other faithful as fit ministers of the Sacraments and as My chosen priests.

“Although they derive all their powers from Me, I nevertheless wish that it should flow from Me through one of their number, who shall be My Vicar and the Chief representing my Person and act as My high priest.

“Into his keeping I deposit the keys of heaven and him all upon earth shall obey.

“For the further perfection of My Church I also establish the last of the Sacraments, Matrimony, to sanctify the natural union of man and wife for the propagation of the human race.

“Thus shall all the grades of My Church be enriched and adorned by My infinite merits.

“This, eternal Father, is My last will, whereby I make all the mortals inheritors of My merits in the great storehouse of grace, My new Church.

[continued in ‘Part V’ of this XIII part series]

Related articles

Establishment of the Holy Eucharist Part 3 of 13


, , , , , , , , ,

This is part III of XIII posts presenting the entirety of Chapter XI sections 469 to 492 from Sister Mother Mary of Agreda’s ‘The Mystical City of God’ Book II of the Transfixion.

The Chapter’s title is:

Christ Our Savior Celebrates The Sacramental Supper, Consecrating His True And Sacred Body And Blood In The Holy Eucharist; His Prayers And Petitions; The Communion Of His Blessed Mother And Other Mysteries Of This Occasion.

In this part Jesus Christ prayed to the eternal Father for the whole human race.

Part III (Sections 473 and 474):

My Father and eternal God, I confess, praise and exalt Thy infinite essence and incomprehensible Deity, in which I am one with Thee and the Holy Spirit, engendered from all eternity by Thy intellect, as the figure of Thy substance and the image of Thy individual nature.

“In the same nature, I have assumed in the virginal womb of My Mother, I wish to accomplish the Redemption of the human race with which Thou has charged Me.

“I wish to restore to this human nature the highest perfection and the plenitude of Thy divine complaisance; and then I wish to pass from this world to Thy right hand, bearing with Me all those whom Thou hast given Me without losing a single one of them for want of willingness on Our part to help them.

“My delight is to be with the children of men and as, in My absence, they will be left orphans, if I do not give them assistance, I wish, My Father, to furnish them with a sure and unfailing token of My inextinguishable love and a pledge of the eternal rewards, which Thou holdest in reserve for them.

“I desire that they find in My merits an easy and powerful remedy for the effects of sin, to which they are subject on account of the disobedience of the first man, and I wish to restore copiously their right to the eternal happiness for which they are created.


“But since there will be few who will preserve themselves in this justice, they will need other assistance, so that they may reinstate themselves and strengthen themselves in the way of justification and sanctification by being continually furnished with new and exalted gifts and favors of Thy clemency in their dangerous pilgrimage through life.

“It was Our eternal decree, that they should have created existence and participate in Our divine perfections and happiness for all eternity; and Thy love, which caused Me to assume a nature able to suffer and welcome the humiliation of the cross, would not rest satisfied, until it invented new means of communicating itself to men according to their capacity and Our wisdom and power.

“These means shall consist in visible and sensible signs adapted to their condition as sentient beings and causing invisible effects in the spiritual and immaterial part of their natures…

[The above prayer is continued in ‘Part IV’ of this XIII part series]

Related articles

The Immaculate Conception As Officially Defined


, , , , , , , , , , ,

The One and only True Church defined that the Blessed Virgin Mary, the Mother of God, was Immaculately Conceived.

Here is a reprinting of the Apostolic Constitution issued by Pope Pius IX on 8 December 1854 A.D. entitled:

Ineffabilis Deus (The Ineffable God)

The Ineffable God — whose ways are mercy and truth, Whose will is omnipotence itself, and Whose wisdom ‘reaches from end to end mightily, and orders all things sweetly’ –having foreseen from all eternity the lamentable wretchedness of the entire human race which would result from the sin of Adam, decreed, by a plan hidden from the centuries, to complete the first work of his goodness by a mystery yet more wondrously sublime through the Incarnation of the Word. This He decreed in order that man who, contrary to the plan of Divine Mercy had been led into sin by the cunning malice of satan, should not perish; and in order that what had been lost in the first Adam would be gloriously restored in the Second Adam.

From the very beginning, and before time began, the eternal Father chose and prepared for his only-begotten Son a Mother in whom the Son of God would become incarnate and from whom, in the blessed fullness of time, he would be born into this world. Above all creatures did God so loved her that truly in her was the Father well pleased with singular delight.

Therefore, far above all the angels and all the saints so wondrously did God endow her with the abundance of all heavenly gifts poured from the treasury of his divinity that this mother, ever absolutely free of all stain of sin, all fair and perfect, would possess that fullness of holy innocence and sanctity than which, under God, one cannot even imagine anything greater, and which, outside of God, no mind can succeed in comprehending fully.

Supreme Reason for the Privilege: The Divine Maternity

And indeed it was wholly fitting that so wonderful a mother should be ever resplendent with the glory of most sublime holiness and so completely free from all taint of original sin that she would triumph utterly over the ancient serpent.

To her did the Father will to give his only-begotten Son — the Son whom, equal to the Father and begotten by him, the Father loves from his heart — and to give this Son in such a way that he would be the one and the same common Son of God the Father and of the Blessed Virgin Mary. It was she whom the Son himself chose to make his Mother and it was from her that the Holy Spirit willed and brought it about that he should be conceived and born from whom he himself proceeds. [Et quidem decebat omnino, ut perfectissimae sanctitatis splendoribus semper ornata fulgeret, ac vel ab ipsa originalis culpae labe plane immunis amplissimum de antiquo sepente triumphum referret tam venerabilis mater, cui Deus Pater unicum Filius suum, quem de corde suo aequalem sibi genitum tamquam seipsum diligit, ita dare disposuit, ut naturaliter esset unus idemque communis Dei Patris et Virginis Filius, et quam ipse Filius, Filius substantialiter facere sibi matrem elegit, et de qua Siritus Sanctus voluit et operatus est, ut conciperetur et nasceretur ille, de quo ipse procedit.]

Liturgical Argument

The Catholic Church, directed by the Holy Spirit of God, is the pillar and base of truth and has ever held as divinely revealed and as contained in the deposit of heavenly revelation this doctrine concerning the original innocence of the august Virgin — a doctrine which is so perfectly in harmony with her wonderful sanctity and preeminent dignity as Mother of God — and thus has never ceased to explain, to teach and to foster this doctrine age after age in many ways and by solemn acts. From this very doctrine, flourishing and wondrously propagated in the Catholic world through the efforts and zeal of the bishops, was made very clear by the Church when she did not hesitate to present for the public devotion and veneration of the faithful the Feast of the Conception of the Blessed Virgin.

By this most significant fact, the Church made it clear indeed that the conception of Mary is to be venerated as something extraordinary, wonderful, eminently holy, and different from the conception of all other human beings — for the Church celebrates only the feast days of the saints.

And hence the very words with which the Sacred Scriptures speak of Uncreated Wisdom and set forth his eternal origin, the Church, both in its ecclesiastical offices and in its liturgy, has been wont to apply likewise to the origin of the Blessed Virgin, inasmuch as God, by one and the same decree, had established the origin of Mary and the Incarnation of Divine Wisdom.

Ordinary Teaching of the Roman Church

These truths, so generally accepted and put into practice by the faithful, indicate how zealously the Roman Church, mother and teacher of all Churches, has continued to teach this doctrine of the Immaculate Conception of the Virgin. Yet the more important actions of the Church deserve to be mentioned in detail. For such dignity and authority belong to the Church that she alone is the center of truth and of Catholic unity. It is the Church in which alone religion has been inviolably preserved and from which all other Churches must receive the tradition of the Faith.

The same Roman Church, therefore, desired nothing more than by the most persuasive means to state, to protect, to promote and to defend the doctrine of the Immaculate Conception.

This fact is most clearly shown to the whole world by numerous and significant acts of the Roman Pontiffs, our predecessors. To them, in the person of the Prince of the Apostles, were divinely entrusted by Christ our Lord, the charge and supreme care and the power of feeding the lambs and sheep; in particular, of confirming their brethren, and of ruling and governing the universal Church.

Veneration of the Immaculate

Our predecessors, indeed, by virtue of their apostolic authority, gloried in instituting the Feast of the Conception in the Roman Church. They did so to enhance its importance and dignity by a suitable Office and Mass, whereby the prerogative of the Virgin, her exception from the hereditary taint, was most distinctly affirmed.

As to the homage already instituted, they spared no effort to promote and to extend it either by the granting of indulgences, or by allowing cities, provinces and kingdoms to choose as their patroness God’s own Mother, under the title of “The Immaculate Conception.”

Again, our predecessors approved confraternities, congregations and religious communities founded in honor of the Immaculate Conception, monasteries, hospitals, altars, or churches; they praised persons who vowed to uphold with all their ability the doctrine of the Immaculate Conception of the Mother of God.

Besides, it afforded the greatest joy to our predecessors to ordain that the Feast of the Conception should be celebrated in every church with the very same honor as the Feast of the Nativity; that it should be celebrated with an octave by the whole Church; that it should be reverently and generally observed as a holy day of obligation; and that a pontifical Capella should be held in our Liberian pontifical basilica on the day dedicated to the conception of the Virgin.

Finally, in their desire to impress this doctrine of the Immaculate Conception of the Mother of God upon the hearts of the faithful, and to intensify the people’s piety and enthusiasm for the homage and the veneration of the Virgin conceived without the stain of original sin, they delighted to grant, with the greatest pleasure, permission to proclaim the Immaculate Conception of the Virgin in the Litany of Loreto, and in the Preface of the Mass, so that the rule of prayer might thus serve to illustrate the rule of belief. Therefore, we ourselves, following the procedure of our predecessors, have not only approved and accepted what had already been established, but bearing in mind, moreover, the decree of Sixtus IV, have confirmed by our authority a proper Office in honor of the Immaculate Conception, and have with exceeding joy extended its use to the universal Church.

The Roman Doctrine

Now inasmuch as whatever pertains to sacred worship is intimately connected with its object and cannot have either consistency or durability if this object is vague or uncertain, our predecessors, the Roman Pontiffs, therefore, while directing all their efforts toward an increase of the devotion to the conception, made it their aim not only to emphasize the object with the utmost zeal, but also to enunciate the exact doctrine. Definitely and clearly they taught that the feast was held in honor of the conception of the Virgin.

They denounced as false and absolutely foreign to the mind of the Church the opinion of those who held and affirmed that it was not the conception of the Virgin but her sanctification that was honored by the Church. They never thought that greater leniency should be extended toward those who, attempting to disprove the doctrine of the Immaculate Conception of the Virgin, devised a distinction between the first and second instance of conception and inferred that the conception which the Church celebrates was not that of the first instance of conception but the second.

In fact, they held it was their duty not only to uphold and defend with all their power the Feast of the Conception of the Blessed Virgin but also to assert that the true object of this veneration was her conception considered in its first instant. Hence the words of one of our predecessors, Alexander VII, who authoritatively and decisively declared the mind of the Church:

“Concerning the most Blessed Virgin Mary, Mother of God, ancient indeed is that devotion of the faithful based on the belief that her soul, in the first instant of its creation and in the first instant of the soul’s infusion into the body, was, by a special grace and privilege of God, in view of the merits of Jesus Christ, her Son and the Redeemer of the human race, preserved free from all stain of original sin. And in this sense have the faithful ever solemnized and celebrated the Feast of the Conception.”

Moreover, our predecessors considered it their special solemn duty with all diligence, zeal, and effort to preserve intact the doctrine of the Immaculate Conception of the Mother of God. For, not only have they in no way ever allowed this doctrine to be censured or changed, but they have gone much further and by clear statements repeatedly asserted that the doctrine by which we profess the Immaculate Conception of the Virgin is on its own merits entirely in harmony with the ecclesiastical veneration; that it is ancient and widespread, and of the same nature as that which the Roman Church has undertaken to promote and to protect, and that it is entirely worthy to be used in the Sacred Liturgy and solemn prayers.

Not content with this they most strictly prohibited any opinion contrary to this doctrine to be defended in public or private in order that the doctrine of the Immaculate Conception of the Virgin might remain inviolate. By repeated blows they wished to put an end to such an opinion. And lest these oft-repeated and clearest statements seem useless, they added a sanction to them.

Papal Sanctions

All these things our illustrious predecessor, Alexander VII, summed up in these words:

“We have in mind the fact that the Holy Roman Church solemnly celebrated the Feast of the Conception of the undefiled and ever-Virgin Mary, and has long ago appointed for this a special and proper Office according to the pious, devout, and laudable instruction which was given by our predecessor, Sixtus IV. Likewise, we were desirous, after the example of our predecessors, to favor this praiseworthy piety, devotion, feast and veneration — a veneration which is in keeping with the piety unchanged in the Roman Church from the day it was instituted. We also desired to protect this piety and devotion of venerating and extolling the most Blessed Virgin preserved from original sin by the grace of the Holy Spirit. Moreover, we were anxious to preserve the unity of the Spirit in the bond of peace in the flock of Christ by putting down arguments and controversies and by removing scandals. So at the instance and request of the bishops mentioned above, with the chapters of the churches, and of King Philip and his kingdoms, we renew the Constitutions and Decrees issued by the Roman Pontiffs, our predecessors, especially Sixtus IV, Paul V, and Gregory XV, in favor of the doctrine asserting that the soul of the Blessed Virgin, in its creation and infusion into the body, was endowed with the grace of the Holy Spirit and preserved from original sin; and also in favor of the feast and veneration of the conception of the Virgin Mother of God, which, as is manifest, was instituted in keeping with that pious belief. So we command this feast to be observed under the censures and penalties contained in the same Constitutions.

“And therefore, against all and everyone of those who shall continue to construe the said Constitutions and Decrees in a manner apt to frustrate the favor which is thereby given to the said doctrine, and to the feast and relative veneration, or who shall dare to call into question the said sentence, feast and worship, or in any way whatever, directly or indirectly, shall declare themselves opposed to it under any pretext whatsoever, were it but only to the extent of examining the possibilities of effecting the definition, or who shall comment upon and interpret the Sacred Scripture, or the Fathers or Doctors in connection therewith, or finally, for any reason, or on any occasion, shall dare, either in writing or verbally, to speak, preach, treat, dispute or determine upon, or assert whatsoever against the foregoing matters, or who shall adduce any arguments against them, while leaving them unresolved, or who shall disagree therewith in any other conceivable manner, we hereby declare that in addition to the penalties and censures contained in the Constitutions issued by Sixtus IV to which we want them to be subjected and to which we subject them by the present Constitution, we hereby decree that they be deprived of the authority of preaching, reading in public, that is to say teaching and interpreting; and that they be also deprived ipso facto of the power of voting, either actively or passively, in all elections, without the need for any further declaration; and that also, ipso facto, without any further declaration, they shall incur the penalty of perpetual disability from preaching, reading in public, teaching and interpreting, and that it shall not be possible to absolve them from such penalty, or remove it, save through ourselves, or the Roman Pontiffs who shall succeed us.

“We also require that the same shall remain subject to any other penalties which by us, of our own free will — or by the Roman Pontiffs, our successors (according as they may decree) — shall be deemed advisable to establish, and by the present Constitution we declare them subject thereto, and hereby renew the above Decrees and Constitutions of Paul V and Gregory XV.

“Moreover, as regards those books in which the said sentence, feast and relative veneration are called into question or are contradicted in any way whatsoever, according to what has already been stated, either in writing or verbally, in discourses, sermons, lectures, treatises and debates — that may have been printed after the above-praised Decree of Paul V, or may be printed hereafter we hereby prohibit them, subject to the penalties and censures established by the Index of prohibited books, and ipso facto, without any further declaration, we desire and command that they be held as expressly prohibited.”

Testimonies of the Catholic World

All are aware with how much diligence this doctrine of the Immaculate Conception of the Mother of God has been handed down, proposed and defended by the most outstanding religious orders, by the more celebrated theological academies, and by very eminent doctors in the sciences of theology.

All know, likewise, how eager the bishops have been to profess openly and publicly, even in ecclesiastical assemblies, that Mary, the most holy Mother of God, by virtue of the foreseen merits of Christ, our Lord and Redeemer, was never subject to original sin, but was completely preserved from the original taint, and hence she was redeemed in a manner more sublime.

The Council of Trent

Besides, we must note a fact of the greatest importance indeed. Even the Council of Trent itself, when it promulgated the dogmatic decree concerning original sin, following the testimonies of the Sacred Scriptures, of the Holy Fathers and of the renowned Council, decreed and defined that all men are born infected by original sin; nevertheless, it solemnly declared that it had no intention of including the blessed and immaculate Virgin Mary, the Mother of God, in this decree and in the general extension of its definition. Indeed, considering the times and circumstances, the Fathers of Trent sufficiently intimated by this declaration that the Blessed Virgin Mary was free from the original stain; and thus they clearly signified that nothing could be reasonably cited from the Sacred Scriptures, from Tradition, or from the authority of the Fathers, which would in any way be opposed to so great a prerogative of the Blessed Virgin.

Testimonies of Tradition

And indeed, illustrious documents of venerable antiquity, of both the Eastern and the Western Church, very forcibly testify that this doctrine of the Immaculate Conception of the most Blessed Virgin, which was daily more and more splendidly explained, stated and confirmed by the highest authority, teaching, zeal, knowledge, and wisdom of the Church, and which was disseminated among all peoples and nations of the Catholic world in a marvelous manner — this doctrine always existed in the Church as a doctrine that has been received from our ancestors, and that has been stamped with the character of revealed doctrine.

For the Church of Christ, watchful guardian that she is, and defender of the dogmas deposited with her, never changes anything, never diminishes anything, never adds anything to them; but with all diligence she treats the ancient documents faithfully and wisely; if they really are of ancient origin and if the faith of the Fathers has transmitted them, she strives to investigate and explain them in such a way that the ancient dogmas of heavenly doctrine will be made evident and clear, but will retain their full, integral, and proper nature, and will grown only within their own genus — that is, within the same dogma, in the same sense and the same meaning.

Interpreters of the Sacred Scripture

The Fathers and writers of the Church, well versed in the heavenly Scriptures, had nothing more at heart than to vie with one another in preaching and teaching in many wonderful ways the Virgin’s supreme sanctity, dignity, and immunity from all stain of sin, and her renowned victory over the most foul enemy of the human race. This they did in the books they wrote to explain the Scriptures, to vindicate the dogmas, and to instruct the faithful.

These ecclesiastical writers in quoting the words by which at the beginning of the world God announced his merciful remedies prepared for the regeneration of mankind — words by which he crushed the audacity of the deceitful serpent and wondrously raised up the hope of our race, saying,

— “I will put enmities between you and the woman, between your seed and her seed” —

taught that by this divine prophecy the merciful Redeemer of mankind, Jesus Christ, the only begotten Son of God, was clearly foretold: That his most Blessed Mother, the Virgin Mary, was prophetically indicated; and, at the same time, the very enmity of both against the evil one was significantly expressed.

Hence, just as Christ, the Mediator between God and man, assumed human nature, blotted the handwriting of the decree that stood against us, and fastened it triumphantly to the cross, so the most holy Virgin, united with him by a most intimate and indissoluble bond, was, with him and through him, eternally at enmity with the evil serpent, and most completely triumphed over him, and thus crushed his head with her immaculate foot. [Quo circa sicut Christus Dei hominumque mediator, humana assumpta natura, delens quod adversus nos erat chirographum decretia, illud cruci triumphator affixit; sic Sanctissima Virgo, Arctissimo et indissolubili vinculo cum eo conjuncta, una cum illo et per illum, sempiternas contra venenosum serpentem inimicitias exercens, ac de ipso plenissime triumphans, illus caput immaculato pede contrivit.]

This sublime and singular privilege of the Blessed Virgin, together with her most excellent innocence, purity, holiness and freedom from every stain of sin, as well as the unspeakable abundance and greatness of all heavenly graces, virtues and privileges — these the Fathers beheld in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned’ in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; as in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendors, is full of the glory of God; and in very many other biblical types of this kind. In such allusions the Fathers taught that the exalted dignity of the Mother of God, her spotless innocence and her sanctity unstained by any fault, had been prophesied in a wonderful manner.

In like manner did they use the words of the prophets to describe this wondrous abundance of divine gifts and the original innocence of the Virgin of whom Jesus was born.

They celebrated the august Virgin as the spotless dove, as the holy Jerusalem, as the exalted throne of God, as the ark and house of holiness which Eternal Wisdom built, and as that Queen who, abounding in delights and leaning on her Beloved, came forth from the mouth of the Most High, entirely perfect, beautiful, most dear to God and never stained with the least blemish.

The Annunciation

When the Fathers and writers of the Church meditated on the fact that the most Blessed Virgin was, in the name and by order of God himself, proclaimed full of grace by the Angel Gabriel when he announced her most sublime dignity of Mother of God, they thought that this singular and solemn salutation, never heard before, showed that the Mother of God is the seat of all divine graces and is adorned with all gifts of the Holy Spirit.

To them Mary is an almost infinite treasury, an inexhaustible abyss of these gifts, to such an extent that she was never subject to the curse and was, together with her Son, the only partaker of perpetual benediction. Hence she was worthy to hear Elizabeth, inspired by the Holy Spirit, exclaim: “Blessed are you among women, and blessed is the fruit of your womb.”

Mary Compared with Eve

Hence, it is the clear and unanimous opinion of the Fathers that the most glorious Virgin, for whom “he who is mighty has done great things,” was resplendent with such an abundance of heavenly gifts, with such a fullness of grace and with such innocence, that she is an unspeakable miracle of God — indeed, the crown of all miracles and truly the Mother of God; that she approaches as near to God himself as is possible for a created being; and that she is above all men and angels in glory.

Hence, to demonstrate the original innocence and sanctity of the Mother of God, not only did they frequently compare her to Eve while yet a virgin, while yet innocence, while yet incorrupt, while not yet deceived by the deadly snares of the most treacherous serpent; but they have also exalted her above Eve with a wonderful variety of expressions.

Eve listened to the serpent with lamentable consequences; she fell from original innocence and became his slave.

The most Blessed Virgin, on the contrary, ever increased her original gift, and not only never lent an ear to the serpent, but by divinely given power she utterly destroyed the force and dominion of the evil one.

Biblical Figures

Accordingly, the Fathers have never ceased to call the Mother of God the lily among thorns, the land entirely intact, the Virgin undefiled, immaculate, ever blessed, and free from all contagion of sin, she from whom was formed the new Adam, the flawless, brightest, and most beautiful paradise of innocence, immortality and delights planted by God himself and protected against all the snares of the poisonous serpent, the incorruptible wood that the worm of sin had never corrupted, the fountain ever clear and sealed with the power of the Holy Spirit, the most holy temple, the treasure of immortality, the one and only daughter of life — not of death — the plant not of anger but of grace, through the singular providence of God growing ever green contrary to the common law, coming as it does from a corrupted and tainted root.

Explicit Affirmation . . .

As if these splendid eulogies and tributes were not sufficient, the Fathers proclaimed with particular and definite statements that when one treats of sin, the holy Virgin Mary is not even to be mentioned; for to her more grace was given than was necessary to conquer sin completely.

They also declared that the most glorious Virgin was Reparatrix of the first parents, the giver of life to posterity; that she was chosen before the ages, prepared for himself by the Most High, foretold by God when he said to the serpent, “I will put enmities between you and the woman.”-unmistakable evidence that she was crushed the poisonous head of the serpent. And hence they affirmed that the Blessed Virgin was, through grace, entirely free from every stain of sin, and from all corruption of body, soul and mind; that she was always united with God and joined to him by an eternal covenant; that she was never in darkness but always in light; and that, therefore, she was entirely a fit habitation for Christ, not because of the state of her body, but because of her original grace.

. . . Of a Super Eminent Sanctity

To these praises they have added very noble words. Speaking of the conception of the Virgin, they testified that nature yielded to grace and, unable to go on, stood trembling.

The Virgin Mother of God would not be conceived by Anna before grace would bear its fruits; it was proper that she be conceived as the first-born, by whom “the first-born of every creature” would be conceived.

They testified, too, that the flesh of the Virgin, although derived from Adam, did not contract the stains of Adam, and that on this account the most Blessed Virgin was the tabernacle created by God himself and formed by the Holy Spirit, truly a work in royal purple, adorned and woven with gold, which that new Beseleel made.

They affirmed that the same Virgin is, and is deservedly, the first and especial work of God, escaping the fiery arrows the the evil one; that she is beautiful by nature and entirely free from all stain; that at her Immaculate Conception she came into the world all radiant like the dawn.

For it was certainly not fitting that this vessel of election should be wounded by the common injuries, since she, differing so much from the others, had only nature in common with them, not sin.

In fact, it was quite fitting that, as the Only-Begotten has a Father in heaven, whom the Seraphim extol as thrice holy, so he should have a Mother on earth who would never be without the splendor of holiness.

This doctrine so filled the minds and souls of our ancestors in the faith that a singular and truly marvelous style of speech came into vogue among them.

They have frequently addressed the Mother of God as immaculate, as immaculate in every respect; innocent, and verily most innocent; spotless, and entirely spotless; holy and removed from every stain of sin; all pure, all stainless, the very model of purity and innocence; more beautiful than beauty, more lovely than loveliness; more holy than holiness, singularly holy and most pure in soul and body; the one who surpassed all integrity and virginity; the only one who has become the dwelling place of all the graces of the most Holy Spirit.

God alone excepted, Mary is more excellent than all, and by nature fair and beautiful, and more holy than the Cherubim and Seraphim. To praise her all the tongues of heaven and earth do not suffice.

Everyone is cognizant that this style of speech has passed almost spontaneously into the books of the most holy liturgy and the Offices of the Church, in which they occur so often and abundantly. In them, the Mother of God is invoked and praised as the one spotless and most beautiful dove, as a rose ever blooming, as perfectly pure, ever immaculate, and ever blessed.

She is celebrated as innocence never sullied and as the second Eve who brought forth the Emmanuel.

Preparation for the Definition

No wonder, then, that the Pastors of the Church and the faithful gloried daily more and more in professing with so much piety, religion, and love this doctrine of the Immaculate Conception of the Virgin Mother of God, which, as the Fathers discerned, was recorded in the Divine Scriptures; which was handed down in so many of their most important writings; which was expressed and celebrated in so many illustrious monuments of venerable antiquity; which was proposed and confirmed by the official and authoritative teaching of the Church. Hence, nothing was dearer, nothing more pleasing to these pastors than to venerate, invoke, and proclaim with most ardent affection the Virgin Mother of God conceived without original stain. Accordingly, from ancient times the bishops of the Church, ecclesiastics, religious orders, and even emperors and kings, have earnestly petitioned this Apostolic See to define a dogma of the Catholic Faith the Immaculate Conception of the most holy Mother of God. These petitions were renewed in these our own times; they were especially brought to the attention of Gregory XVI, our predecessor of happy memory, and to ourselves, not only by bishops, but by the secular clergy and religious orders, by sovereign rulers and by the faithful.

Mindful, indeed, of all these things and considering them most attentively with particular joy in our heart, as soon as we, by the inscrutable design of Providence, had been raised to the sublime Chair of St. Peter — in spite of our unworthiness — and had begun to govern the universal Church, nothing have we had more at heart — a heart which from our tenderest years has overflowed with devoted veneration and love for the most Blessed Virgin — than to show forth her prerogatives in resplendent light.

That we might proceed with great prudence, we established a special congregation of our venerable brethren, the cardinals of the holy Roman Church, illustrious for their piety, wisdom, and knowledge of the sacred scriptures. We also selected priests, both secular and regular, well trained in the theological sciences, that they should most carefully consider all matters pertaining to the Immaculate Conception of the Virgin and make known to us their opinion.

The Mind of the Bishops

Although we knew the mind of the bishops from the petitions which we had received from them, namely, that the Immaculate Conception of the Blessed Virgin be finally defined, nevertheless, on February 2, 1849, we sent an Encyclical Letter from Gaeta to all our venerable brethren, the bishops of the Catholic world, that they should offer prayers to God and then tell us in writing what the piety an devotion of their faithful was in regard to the Immaculate Conception of the Mother of God. We likewise inquired what the bishops themselves thought about defining this doctrine and what their wishes were in regard to making known with all possible solemnity our supreme judgment.

We were certainly filled with the greatest consolation when the replies of our venerable brethren came to us. For, replying to us with a most enthusiastic joy, exultation and zeal, they not only again confirmed their own singular piety toward the Immaculate Conception of the most Blessed Virgin, and that of the secular and religious clergy and of the faithful, but with one voice they even entreated us to define our supreme judgment and authority the Immaculate Conception of the Virgin. In the meantime we were indeed filled with no less joy when, after a diligent examination, our venerable brethren, the cardinals of the special congregation and the theologians chosen by us as counselors (whom we mentioned above), asked with the same enthusiasm and fervor for the definition of the Immaculate Conception of the Mother of God.

Consequently, following the examples of our predecessors, and desiring to proceed in the traditional manner, we announced and held a consistory, in which we addressed our brethren, the cardinals of the Holy Roman Church. It was the greatest spiritual joy for us when we heard them ask us to promulgate the dogmatic definition of the Immaculate Conception of the Virgin Mother of God.

Therefore, having full trust in the Lord that the opportune time had come for defining the Immaculate Conception of the Blessed Virgin Mary, Mother of God, which Holy Scripture, venerable Tradition, the constant mind of the Church, the desire of Catholic bishops and the faithful, and the memorable Acts and Constitutions of our predecessors, wonderfully illustrate and proclaim, and having most diligently considered all things, as we poured forth to God ceaseless and fervent prayers, we concluded that we should no longer delay in decreeing and defining by our supreme authority the Immaculate Conception of the Blessed Virgin. And thus, we can satisfy the most holy desire of the Catholic world as well as our own devotion toward the most holy Virgin, and at the same time honor more and more the only begotten Son, Jesus Christ our Lord through his holy Mother — since whatever honor and praise are bestowed on the Mother redound to the Son.

The Definition

Wherefore, in humility and fasting, we unceasingly offered our private prayers as well as the public prayers of the Church to God the Father through his Son, that he would deign to direct and strengthen our mind by the power of the Holy Spirit. In like manner did we implore the help of the entire heavenly host as we ardently invoked the Paraclete. Accordingly, by the inspiration of the Holy Spirit, for the honor of the Holy and undivided Trinity, for the glory and adornment of the Virgin Mother of God, for the exaltation of the Catholic Faith, and for the furtherance of the Catholic religion, by the authority of Jesus Christ our Lord, of the Blessed Apostles Peter and Paul, and by our own:

“We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful.” [Declaramus, pronuntiamus et definimus doctrinam quae tenet beatissimam Virginem Mariam in primo instanti suae conceptionis fuisse singulari Omnipotentis Dei gratia et privilegio, intuitu meritorum Christi Jesu Salvatoris humani generis, ab omni originalis culpae labe praeservatam immunem, esse a Deo revelatam, atque idcirco ab omnibus fidelibus firmiter constanterque credendam.]

Hence, if anyone shall dare — which God forbid! — to think otherwise than as has been defined by us, let him know and understand that he is condemned by his own judgment; that he has suffered shipwreck in the faith; that he has separated from the unity of the Church; and that, furthermore, by his own action he incurs the penalties established by law if he should are to express in words or writing or by any other outward means the errors he think in his heart.

Hoped-For Results

Our soul overflows with joy and our tongue with exultation. We give, and we shall continue to give, the humblest and deepest thanks to Jesus Christ, our Lord, because through his singular grace he has granted to us, unworthy though we be, to decree and offer this honor and glory and praise to his most holy Mother.

All our hope do we repose in the most Blessed Virgin — in the all fair and immaculate one who has crushed the poisonous head of the most cruel serpent and brought salvation to the world: in her who is the glory of the prophets and apostles, the honor of the martyrs, the crown and joy of all the saints; in her who is the safest refuge and the most trustworthy helper of all who are in danger; in her who, with her only-begotten Son, is the most powerful Mediatrix and Conciliatrix in the whole world; in her who is the most excellent glory, ornament, and impregnable stronghold of the holy Church; in her who has destroyed all heresies and snatched the faithful people and nations from all kinds of direst calamities; in her do we hope who has delivered us from so many threatening dangers.

We have, therefore, a very certain hope and complete confidence that the most Blessed Virgin will ensure by her most powerful patronage that all difficulties be removed and all errors dissipated, so that our Holy Mother the Catholic Church may flourish daily more and more throughout all the nations and countries, and may reign “from sea to sea and from the river to the ends of the earth,” and may enjoy genuine peace, tranquility and liberty.

We are firm in our confidence that she will obtain pardon for the sinner, health for the sick, strength of heart for the weak, consolation for the afflicted, help for those in danger; that she will remove spiritual blindness from all who are in error, so that they may return to the path of truth and justice, and that here may be one flock and one shepherd.

Let all the children of the Catholic Church, who are so very dear to us, hear these words of ours. With a still more ardent zeal for piety, religion and love, let them continue to venerate, invoke and pray to the most Blessed Virgin Mary, Mother of God, conceived without original sin.

Let them fly with utter confidence to this most sweet Mother of mercy and grace in all dangers, difficulties, needs, doubts and fears. Under her guidance, under her patronage, under her kindness and protection, nothing is to be feared; nothing is hopeless. Because, while bearing toward us a truly motherly affection and having in her care the work of our salvation, she is solicitous about the whole human race.

And since she has been appointed by God to be the Queen of heaven and earth, and is exalted above all the choirs of angels and saints, and even stands at the right hand of her only-begotten Son, Jesus Christ our Lord, she presents our petitions in a most efficacious manner.

What she asks, she obtains.

Her pleas can never be unheard.

Given at St. Peter’s in Rome, the eighth day of December, 1854, in the eighth year of our pontificate.

Pius IX

Related articles

Get every new post delivered to your Inbox.

Join 42 other followers