This FAQ does a combination of things. The initial entry is an attempt to summarize some of the more important charactistic Catholic beliefs. Other entries go into more detail and try to justify them, and other related beliefs. From: jaynek@spambait.guild.org (Jayne Kulikauskas but replace spambait by mmalt) Subject: Re: Catholics???????????? mcevoy writes: > Can someone tell me how the Catholic faith differs from just > CHRISTIANITY?? I mean what are the major beliefs that set Catholicism > apart???? >From my perspective as a Catholic, Catholicism is Christianity and does not differ from it in any way at all. :-) Obviously that is not the answer you are looking for. I'm wondering if what you mean by "just CHRISTIANITY" is something like the idea that C.S. Lewis presents in his book _Mere Christianity_. In it, Lewis writes to "explain and defend the belief that has been common to nearly all Christians at all times." I'll assume that is what you mean and you may correct me if I'm wrong. Most of Catholic belief is the same as this common belief. The Catholic faith is summarized in the Apostles' Creed. "I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead. I believe in the Holy spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting." Recently someone posted this creed to another Christian newsgroup that I follow. Few Catholics particpate in that newsgroup (it is predominantly Evangelical Protestant), yet in the ensuing discussion there was general agreement with the ideas expressed in this creed. Some objected to the existence of creeds in general, but did not find any of its doctrines objectionable. There was some clarification that the word "catholic" meant "universal" rather than the institution of the RC Church. However, for the most part, there was agreement. My impression from this, and other experiences, is that the Apostles' Creed is a good statement of "mere Christianity" as well as being the core of Catholicism. I think you could get a good idea of where Catholicism differs from the common Christian beliefs by reading this newsgroup for a while. These issues frequently arise in this forum. One of these is the role of the Pope and the hierarchical structure of Catholicism in general. While some other forms of Christianity do have such structures, few have Popes. The RC teaching on this is: "The Pope, Bishop of Rome and Peter's successor, is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful. For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire church has full, supreme and universal power over the whole Church, a power which he can always exercise unhindered." (CCC 882) Another area where disagreements frequently arise is the role of Mary and the Saints. The RC Church teaches that: "Mary's role in the Church is inseperable from her union with Christ and flows directly from it. The union of the mother with her Son in the work of salvation is made manifest from the time of Christ's virginal conception up to his death.... After her Son's Ascension, Mary aided the beginings of the Church by her prayers....Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death. The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians." (CCC 964-966) Concerning the intercession of the saints: "Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness. They do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus. So by their fraternal concern is our weakness greatly helped." (CCC 956) The other question which causes much debate is that of Revelation. Catholic teaching gives a greater role to Tradition than many other forms of Christianity: "Sacred Tradition and Sacred Scripture, then, are bound closely together and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing and move towards the same goal. Each of them makes present and fruitful in the church the mystery of Christ, who promised to remain with his own `always, to the close of the age'". (CCC 80) These are the areas of difference that most stand out to me. My impression of most other disagreements that occur is that the differences rest in emphasis or terminology, rather than at a deeper level. It is not unusual for perceived differences to be due to misunderstanding. I recommend the following site to help answer your question: http://www.firstthings.com/ftissues/ft9405/mission.html Although it deals specifically with Evangelical/Catholic dialogue, it raises many of the issues that would interest you. It is written by a group containing both Catholics and Evangelicals which gives it a balanced approach. Jayne -- Oh the folly of any mind that would explain God before it would obey Him. -George MacDonald Newsgroups: soc.religion.christian From: creps@silver.ucs.indiana.edu (Steve Creps) Subject: Re: Family Dilemma, RC/Prot diffs >1) How can my daughter be born with sin? Because of the sin of Adam and Eve, the nature of all humans, while basically good, has become damaged, thus making them suspectible to sin. >2) If one believes that Christ died for all sins -- past, present, and > future -- why is original sin excluded? Is there a biblical > reference to this? Original Sin is not excluded. Our Baptism removes the stain of Original Sin precisely because of Christ's sacrifice. You are confusing God's forgiveness with how it is applied. There are several biblical references for this. Romans 5:12 is one such verse: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." >3) Why do I need someone to approach God on my behalf? I like to think > that God hears even a small child's prayer without the benefit of an > intermediary. He does. I'm not sure what you are referring to. If it is the intercession of the Saints, this is no different than asking some other Christian to pray for you. The Catholic Church teaches that those who have died in Christ are certainly part of the Church. Asking a Saint (the Church Triumphant) to pray for you can be better than a living person (the Church Militant), because, since they are in the presence of God, they are better able to know His will. >4) Is the Bible perfect in that it's God's word? Or is it God's > perfect word as told by imperfect man? Both are true. Certainly the Bible is both inspired and infallible. That does not make everything in it literally true, however. The Church is responsible for interpreting Scripture. As far as being written by imperfect men: yes, they were imperfect, but that does not mean they did not write what God wanted them to. >5) Should women be pastors? It depends on whether or not you're talking about a sacramental priesthood. The Catholic Church teaches that the priesthood is sacramental, and that Christ did not intend women to be proper "matter" for the priesthood. That is, they are spiritually unable to become priests. This does not imply any spiritual inferiority, just as the inability of men to bear children does not imply a physical inferiority of men. We also have St. Paul's admonition against women teaching in church; however that is not the main rationale. >6) Should clergy be allowed to marry? The Catholic Church has priestly celibacy in her Latin Rite as a Church discipline, not a doctrine. A discipline is a rule imposed by the Church, not as coming from God, but certainly within the Church's authority (cf. Matthew 18:18: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."). One of the main reasons for priestly celibacy is that it allows the priest better to serve God and His people. A married priest would have to care for a wife and children, leaving less time to serve God. Not all rites of the Catholic Church require priestly celibacy. For example, many of the Eastern rites allow married men to be ordained. None, however, allow priests to marry, once ordained. >7) Could a loving God deny an infant entry into heaven b/c he isn't > baptized? What if the child is stillborn? Is baptism retroactive > in this case? What of aborted babies? The answer to this question is unknown. One can only guess. >8) When do you distinguish between a rite and a ritual? I'm not sure what you mean. Do you have any examples? As far as I am aware, the word "ritual" is not used in the various liturgies, although "rite" is. >9) I think I understand the rationale of fasting, but why are dietary > restrictions necessary? Are you referring to abstinance from meat on certain Fridays? This is not a "dietary restriction," but rather again Church discipline. The key word here is "abstinance." This implies that one is doing without something that is good. The Jewish dietary laws, on the other hand, had to do with not eating something that was not considered good, but rather, unclean. I believe the law of abstinance is not merely dietary, but also includes sexual intercourse for married couples. Don't most Protestants also give up something for Lent? The Catholic law of abstinance is no different from this, except for perhaps being somewhat more "severe." >10) Should communion be open to all who believe in Christ, regardless >of denomination? No. First, we need to consider what the Catholic Eucharist means, or rather, _is_. We believe the Eucharist is truly the Body and Blood of our Lord Jesus Christ. It is not merely a remembrance, nor is it merely a spiritual presence. Those who do not believe this should not receive Communion in a Catholic church. For one we have the scriptural reference 1 Corinthians 11:29: "For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." We also have Matthew 7:6, in which Jesus tells us not to give holy things to those who cannot appreciate their value: "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." Note that I do not intend to compare Protestants to dogs or swine; I'm just using Christ's analogy for those who cannot appreciate something we believe to be holy. Also, the Eucharist symbolizes the unity of the Church. Admitting non-Catholics, who are not in communion with the Catholic Church, to the Eucharist, which is both the reality and a symbol of the communion of the Church, would be nothing more than a farce. Receiving Communion is not a passive action; rather it says, "I believe that Christ is truly present in this "bread" and "wine," and I am one with the Catholic Church and believe what she teaches." Therefore a non-Catholic receiving Communion would be nothing more than a lie. >My intent isn't to critique the Catholic faith. I really just want to >know their point of view. I can't discuss this with my in-laws b/c >there are still some hard feelings that my husband has joined a non- >Catholic church. (Some people considered not attending our daughter's >baptism b/c it was in the U.M. church.) This may be hard for Protestants to understand. Catholics, in order to be permitted to marry a non-Catholic, must promise to do their best to raise their children in the Catholic Faith. Those who refuse to do so, or else later break this promise, are really putting their Catholic relatives on the spot by, for example, having a child baptised in a non-Catholic church and expecting them to attend the cermony. For the dedicated Catholic, it is truly a dilemma as to whether to attend such a ceremony in order to maintain peace in the family, or not to attend in order to avoid participating in at least an implicit rejection of the Catholic Church. I'm glad to answer your questions. You might also consider reading _Catholic and Christian_ by Alan Schreck, which I haven't read myself (although I have heard the author speak), but I understand it is a good explanation of Catholicism to non-Catholics. Also, _Catholicism and Fundamentalism_ (which I have read) by Karl Keating (whom I've met) is a good explanation of many of the Catholic beliefs that are more controversial among non-Catholics, especially Fundamentalists (I'm not implying that's what Methodists are). It's actually directed at Catholics, but is still good. It might sound somewhat abrasive to non-Catholics, however. - - - - - - - - - - Steve Creps, Indiana University creps@silver.ucs.indiana.edu From ANONYMOUS@hmivax.humgen.upenn.edu Fri Oct 22 10:16:41 1993 Received: from klinzhai.rutgers.edu by aramis.rutgers.edu (5.59/SMI4.0/RU1.5/3.08) id AA28044; Fri, 22 Oct 93 10:16:41 EDT Received: from HMIVAX.HUMGEN.UPENN.EDU by klinzhai.rutgers.edu (5.59/SMI4.0/RU1.5/3.08) id AA17884; Fri, 22 Oct 93 10:16:34 EDT Received: from hmivax.humgen.upenn.edu by hmivax.humgen.upenn.edu (PMDF V4.2-13 #4647) id <01H4ER7HY1SG00066H@hmivax.humgen.upenn.edu>; Fri, 22 Oct 1993 10:15:58 EDT Date: Fri, 22 Oct 1993 10:15:58 -0400 (EDT) From: ebroadwe@mail.sas.upenn.edu (Liz Broadwell) Subject: Re: Confused about Catholics - serious question Sender: "Local Access, Dept. of Genetics, Univ. of Pa." To: u9349324@uow.edu.au, christian@geneva.rutgers.edu Reply-To: ebroadwe@mail.sas.upenn.edu Message-Id: <01H4ER7I351E00066H@hmivax.humgen.upenn.edu> X-Envelope-To: christian@geneva.rutgers.edu X-Vms-To: IN%"u9349324@uow.edu.au",IN%"christian@geneva.rutgers.edu" Mime-Version: 1.0 Content-Transfer-Encoding: 7BIT >Um, ok, I have this problem - I am a confirmed member of the Uniting >Chucrh in Australia (a protestant church) and my girlfriend is a Roman >Catholic (yeah we're both Christians I know). The problem I have is I >don't understand a lot of the rituals and stuff involved with the >Catholic Mass. If someone out there could give me some idea of the >meanings behind all this stuff as well as some idea of the differences >in the doctrines of each church it would be a great help. I would >prefer an unbiased view but fee l free to express your own view. Unfortunately, I don't have time this morning for a full answer to your question. I would like to point you toward a helpful book, though: it's short, clearly-written, and covers most of the big doctrinal questions likely to be asked of a Catholic by a Protestant in a helpful way. The book is _Catholic and Christian_ by Alan Schreck, a professor of theology. The publisher is Servant Books, Box 8617, Ann Arbor, Michigan, USA, 48107; and the ISBN for the paperback version is 0-89283-181-2. Peace, Liz -- Liz Broadwell (ebroadwe@mail.sas.upenn.edu) Department of English * Ad majorem Dei gloriam. The University of Pennsylvania From maridai@comm.mot.com Mon Oct 25 12:46:58 1993 Received: from motgate.mot.com by aramis.rutgers.edu (5.59/SMI4.0/RU1.5/3.08) id AA04052; Mon, 25 Oct 93 12:46:58 EDT Received: from pobox.mot.com ([129.188.137.100]) by motgate.mot.com with SMTP (5.67a/IDA-1.4.4/MOT-2.15 for ) id AA01112; Mon, 25 Oct 1993 11:46:57 -0500 Received: from comm.mot.com (il02dns1.comm.mot.com) by pobox.mot.com with SMTP (5.67a/IDA-1.4.4/MOT-2.15 for ) id AA14469; Mon, 25 Oct 1993 11:46:55 -0500 Received: from ecs.comm.mot.com by comm.mot.com (4.1/SMI-4.0) id AA25329; Mon, 25 Oct 93 11:46:55 CDT Received: by ecs.comm.mot.com ( 5.52 (84)/5.17) id AA23537; Mon, 25 Oct 93 11:46:50 CDT Received: by pp33 ( 5.52 (84)/5.17) id AA01326; Mon, 25 Oct 93 11:46:46 CDT From: maridai@comm.mot.com () Message-Id: <9310251146.ZM1324@pp33> Date: Mon, 25 Oct 1993 11:46:42 -0500 X-Mailer: Z-Mail (2.1.3 10feb93) To: christian@cs.rutgers.edu Subject: TAKE REFUGE - quite long Where His Real Presence is always... This article also has comments from Andy Byler, db7n+@andrew.cmu.edu, as enclosed in angle <> brackets. --- 1. Holy Eucharistic Adoration Someone mentioned, in passing, about the adoration of the Holy Eucharist. I really don't know what went on before I 'tuned-in' to this 'channel' but I can say that _adoration_ has precisely correct usage here. Yes, we, Catholics, bow before and adore the Blessed Sacrament in a church's tabernacle because Christ is there before us. Once a host is consecrated, transubstantiation occurs and this host is not anymore just plain host but the Real Host and the Flesh of the Lord, Jesus Christ. The leftover Hosts are then placed inside the _tabernacle_ and thus, it serves as a _vessel_ for the _New Covenant_ similar to the Arc of the Old Covenant. Remember how God meticulously 'dictated' to Moses, the precise measurements and materials to be used for the construction of the Arc - even had some _images_ of angel (Exodus 37:7-9) on it as, sort of, guard? Well, this only talks about the _Old Covenant_, aye?! How much more if we're talking about the _New Covenant_, Jesus Christ? You think God was condoning sort of idolatry here when He requested for an _image_ of the Old Covenant be built and housed in the Arc? You think the Catholic Church is actually practicing idolatry here when she rightfully houses the Holy Eucharist in a place regarded as sacred? If one understands the whole point of this transubstantiation, one can just seriously ponder where we need to place the leftover Hosts. So that's why we place the Host/Blessed Sacrament in the church tabernacle and we know and believe that Christ is there. Daniel 9:26-27 26 After the sixty-two weeks an anointed shall be cut down when he does not possess the city; And the people of a leader who will come shall destroy the sanctuary; Then the end shall come like a torrent; until the end there shall be war, the desolation that is decreed. 27 For one week he shal make a firm compact with the many; Half the week he shall abolish sacrifices and oblation Daniel 11:30-31 30 When ships of the Kittim confronted him, he shall lose heart and retreat. Then he shall direct his rage and energy against the _holy covenant_; those who forsake it he shall once more single out 31 Armed forces shall move at his command and defile the sanctuary stronghold, abolishing the _daily sacrifice_ and setting up the horrible abomination. Daniel 12:11 11 From the time that the _daily sacrifice_ is abolished and the horrible abomination is set up, there shall be one thousand and two hundered and ninety days Matt 24:15 15 When you see the desolating abomination spoken of through Daniel the prophet standing in the holy place, then those in Judea must flee to the mountains. NO. Not all places/churches will suffer this 'abomination of desolation' which Christ tells about in Matt 24:15. Lord, thank You. _Sadly_, others have already suffered it and are continually being misled. They no longer have faith and trust in Christ's Presence in _sacred places_. And what did Jesus say about this? Didn't He say 'leave this place and flee to the mountains' (Matt 24:16)? Christ is here and will remain and will always dwell among us and if you stop by in a Catholic church/chapel, He is there. The Catholic Church has several Arcs of the New Covenant and I'm not talking about idolatry here. I'm talking _His Real Presence_. As I said, _not_ all Churches have suffered the 'abomination of desolation'. <...Jesus is called Emmanuel, which means "God with us," as stated in Matthew 1. God of course has always been everywhere since He is eternal and omnipresent, and Jesus being God (or more precisely the second person of the Blessed Trinity) likewise has had such a presence. So why this new name? Has anything chnged? Yes! Jesus is now with us physically for all time to come until the end of the world, in the Blessed Sacrament. That is why He has the title Emmanuel. Another note, God said that he who would cause the perpetual sacrifice to cease is the Antichrist. The perpetual sacrifice is the Mass...> 2. Mary's Apparitions and Messages I read somewhere that Christ's suffering is enough. Well, it is definitely The Best for our redemption. But, why do you think He taught fasting to the Apostles and disciples in Mark 3:20? So why are we not hearing this messenger (Mary) of God who reminds us to PRAY, FAST, PENANCE, HOLY EUCHARIST, and of course, PEACE? Is it not our _pride and arrogance_ that reign within us to _not_ listen anymore and _think_ we _know_ everything? True, Christ is enough, but remember, we seem to have forgotten Him when we become prideful and arrogant when He only taught humility. There's a lot of these around and so this messenger reminds us to go back to _really_ accepting Christ. --- 1916, Fatima, Portugal The Angel of Peace appeared to the 3 children prior to the 1917 Apparitions of Mary. >From Lucia's memoirs: "...and beheld the Angel. He was holding a chalice in his left hand, with the Host suspended above it from which some drops of blood fell into the chalice." The Angel prayed: "'Most Holy Trinity, Father, Son and Holy Spirit, I offer You the most precious Body, Blood, Soul and Divinity of Jesus Christ present in all the tabernacles of the world, in reparation for the sacrileges, outrages, and indifferences by which He Himself is offended. And through the infinite merits of His most Sacred Heart, and the Immaculate Heart of Mary, I beg of You the conversion of poor sinners.'" "Then rising he took the chalice and the Host in his hands. He gave the Sacred Host to me, and shared the Blood from the chalice between Jacinta and Francisco, saying as he did so: 'Take and drink the Body and Blood of Jesus Christ, horribly outraged by ungrateful men! Make reparation for their crimes and console your God.'" - Vol. I The Whole Truth About Fatima Science and the Facts By Frere Michel de la Sainte Trinite of the Little Brothers of the Sacred Heart --- Also, a book on the Holy Eucharist: "Eucharistic Miracles", by Joan Carroll Cruz, TAN Books and Publishers, ISBN 0-89555-303-1. It has some nice black and white pictures. (referenced by Joseph Buehler, jhpb@sarto.gaithersburg.md.us) --- Please don't hesitate to take refuge in the Catholic Church. You are always welcome and Christ's _physical_ presence is also there with us. Always. Take part in the Real Holy Sacrifice of the Mass and may God protect us from the 'desolating abomination'. ---- "O God, I believe, I adore, I hope and I love Thee. And I ask pardon of You for those who do not believe, do not adore, do not hope and do not love thee." "'Most Holy Trinity, Father, Son and Holy Spirit, I offer You the most precious Body, Blood, Soul and Divinity of Jesus Christ present in all the tabernacles of the world, in reparation for the ...'" Praise to His Presence in all the sacred tabernacles of the world, -Marida -- -Marida (maridai@ecs.comm.mot.com) From ceb@dbrus.unify.unify.com Tue Oct 26 17:52:59 1993 Received: from RUTGERS.EDU by klinzhai.rutgers.edu (5.59/SMI4.0/RU1.5/3.08) id AA07902; Tue, 26 Oct 93 17:52:56 EDT Received: from mimsy.UUCP by rutgers.edu (5.59/SMI4.0/RU1.5/3.08) with UUCP id AA02394; Tue, 26 Oct 93 16:30:29 EDT Received: from uunet!unify!dbrus.unify.Unify.Com by mimsy.cs.UMD.EDU (5.64/UMIACS-0.9/04-05-88) id AA16914; Tue, 26 Oct 93 16:29:59 -0400 Received: from spool.uu.net (via LOCALHOST) by relay2.UU.NET with SMTP (5.61/UUNET-internet-primary) id AA23734; Tue, 26 Oct 93 16:26:50 -0400 Received: from unify.UUCP by uucp6.uu.net with UUCP/RMAIL (queueing-rmail) id 162415.16975; Tue, 26 Oct 1993 16:24:15 EDT Received: from dbrus by unify.Unify.Com (5.61/smail2.5/06-13-89/jwc.5) with SMTP id AA18039; Tue, 26 Oct 93 13:04:51 -0700 Date: Tue, 26 Oct 93 13:04:49 pdt From: ceb@dbrus.unify.unify.com (Caroline E. Bryan) Message-Id: <9310262004.AA09268@dbrus> Received: by dbrus (4.12/3.14) id AA09268; Tue, 26 Oct 93 13:04:49 pdt To: u9349324@uow.edu.au Subject: Re: Confused about Catholics - serious question Newsgroups: soc.religion.christian In-Reply-To: Organization: /usr/lib/news/organization Cc: hedrick@geneva.rutgers.edu Status: R In article you write: >Um, ok, I have this problem - I am a confirmed member of the Uniting >Chucrh in Australia (a protestant church) and my girlfriend is a Roman >Catholic (yeah we're both Christians I know). The problem I have is I >don't understand a lot of the rituals and stuff involved with the >Catholic Mass. If someone out there could give me some idea of the >meanings behind all this stuff as well as some idea of the differences >in the doctrines of each church it would be a great help. I would >prefer an unbiased view but fee l free to express your own view. > >Thanks. >Michael >-- >Michael Stephenson >u9349324@cc.uow.edu.au >University of Wollongong >Australia > > ------- > >[I'd really like to have an FAQ written by one or more Catholics, to >deal with questions like this. I'd appreciate it if you'd respond >to Michael and cc me. --clh] I'll give this a crack. "Rituals and stuff" covers a fairly wide territory. When a Catholic enters the church, s/he dips a finger or two into water in a bowl by the door, and crosses him/herself. The water is blessed (holy water), and the water plus the action is a brief reconfirmation of his/her baptism. The Catholic is supposed to say or think, "In the name of the Father (touch forehead) and of the Son (sternum), and of the Holy Spirit (left and right shoulders, or if Eastern Catholic, right and left shoulders), Amen." S/he then looks toward the candle in the red glass holder at or near the altar and bows or kneels very briefly (genuflects). The red-lit candle indicates the location of wafers that have gone through a process during the course of a previous mass, which Catholics believe have transformed them into the Real Presence of Jesus Christ. They're in a box called a tabernacle; in some churches it's very elaborate, in others what we see is a door in the wall. In some churches the tabernacle is in a very out of the way place and some people will genuflect toward the altar instead. The Catholic then finds a place to sit and prays briefly. If there's time before mass, s/he may go to a small auxiliary altar where there are several candles and light one, and also pray some. These candles, and all the others in the church, represent the light of faith. The mass may start out with an entrance hymn. There are several elements in the entrance procession, all of which are optional. If there is a cross, it leads the procession. Some Catholics will bow in the pew as the cross passes. There may be one or two candles, again representing the light of faith. Someone may carry a large book, which may be the Gospels, or a Bible, or the order of the mass. The choir may be part of the procession. The priest(s) and deacons bring up the rear. The priest's clothing is made up of 3 basic pieces. The white nightgown sort of thing under everything else is called the alb (Latin for white). On top is a kind of poncho (chasuble) whose color depends on the time of year or what kind of saint is being remembered that day. The priest also wears a sash slung around his neck with both ends in front, either under the chasuble or on top. The deacon wears the same getup, but his sash has its ends fas- tened together under one arm and it's slung over the opposite shoulder. The priest wears a green chasuble most of the year (ordinary time). For Pen- tecost and to commemorate martyrs, the priest wears a red one. In Lent and Advent, he wears a purple one as a sign of preparation and repentance. For Christmas, Easter, and to commemorate saints who were not martyrs, he wears a white one. The mass has 3 parts, the Preparation, the Lessons, and the Eucharist. The priest starts things rolling with the sign of the cross, the same thing that people did on entering the church, and a prayer. He then either leads the congregation in a general confession, which is a standard prayer, or in a trio of smaller prayers more pertinent to the congregation or the occasion, after each part of which the congregation responds "Lord have mercy" and "Christ have mercy". During this we are remembering how we have sinned since our last mass, regretting our sins, and asking God for forgiveness. This is from Scripture, where Jesus said that if, on our way to give sacrifice at God's altar, we remember an injustice we have done against our brother, we must first go to our brother and repair the injustice, and then we may pre- sent ourselves to His altar. The mass assumes that our brother is in a pew nearby. ;o) We then say a prayer that sings of God's glory, say one more prayer, and sit down. Four excerpts from the Bible are presented at the Sunday mass. The reader (lector) announces what book the first lesson is from, then reads it. The first lesson is nearly always from the Old Testament. The second reading is from a psalm. The lector or choir presents the verse that the congregation is to say or sing (the responsorial), and the congregation repeats it. Then the lector or choir say, chant, or sing a verse of the psalm, and everyone repeats the responsorial. This continues for from 3 to maybe 6 verses. Then the lector reads the 3rd reading. As with the first, s/he announces where it is from, then reads it. It is nearly always from the Letters in the New Testament. After this reading, the congregation prepares to hear the Gospel. The lector or choir says or sings "Alleluia" and everyone stands up and re- peats the "Alleluia". The deacon, priest, lector, or choir say, chant, or sing a verse from (usually) a different psalm. Everyone repeats the Allelu- ia. The announcement of the source of the gospel reading is a bit more formal, with the congregation responding. Some Catholics trace tiny crosses on their foreheads, lips, and breast at this time; they also mentally pray something along the line of "may my mind understand, my lips proclaim, and my heart be filled with Your word". The priest or deacon then reads the gospel. Everyone then sits down, and the priest or deacon gives a homily, kind of a sermon. The Catholic Church selects the readings for each day of the year so that all the readings for a particular day have a thread in common. (The New Testa- ment is completely covered in 3 years, the Old Testament (except for "begats" and repetitious bits) in 5.) A sermon will pick a particular text, not nec- essarily one that was read, and preach on that. This very seldom happens in the Catholic Church; we have homilies instead. The homily picks up the thread common to all the readings, and the homilist describes how it pertains to the spiritual or physical crises the congregation is experiencing at the moment. This will include local, national, and/or international events. Af- ter the priest or deacon has illustrated how the Scriptures apply to our own lives now, he sits down and we all think about it for a moment. The Lessons section then ends with everyone standing and reciting our Profession of Faith, a catalog of what we as Catholic Christians believe in. Then the priest or lector says a bunch of prayers asking God for help in problems fac- ing the parish specifically, for the sick of the parish, and for the recently dead and their survivors in the parish. Then we all sit down again. The Lessons section is lifted more or less directly from Hebrew prayer services, the teaching and expounding of the Law that Jesus was so familiar with. The Eucharist section starts with the offertory. This is based on the ori- ginal setting of the mass, which was a communal meal, as we can read in Acts and as Paul describes in some of his Letters. People who had food donated it to the communal meal so that all could eat. Now we just pass the basket. The choir sings something. As symbols of the food donated to the meal, two people from the congregation bring cruets of wine and water, and a stemmed cup or a plate with wafers or bread, to the front where it is accepted by the priest or deacon and put on the altar. The priest then welcomes the congre- gation to the Celebration of the Eucharist, in a dialog with us. He says a brief private prayer over the wine and water. He pours some wine into his cup (chalice), with one prayer (the wine represents the divine Jesus Christ) and adds a little water with another prayer (it represents the human Jesus Christ). Then he washes his fingers and dries them, praying that God wash away his own sins so that he may be worthy to present the sacrifice. Then he says public prayers over the mixed wine and wafers. These prayers are exact- ly the blessing prayers said over wine and bread at any Jewish home's Sabbath meal. We pray that God will accept the priest's presentation of the sacri- fice, and then we all stand up. The priest now says a fairly long prayer which is based on the event of the day (a saint's day or holiday, or an "ordinary" Sunday), which ends in a prayer lifted straight from the Old Testament, the "Holy holy holy", which we all say or sing. Then we all kneel. The priest says another long prayer, during the course of which he repeats the events of the Last Supper. When he says Christ's words about the bread, he picks up a single wafer and repeats the words, looking intently at the wafer. At this moment God in His grace transforms the wafer (and all the others on the altar) into the Real Body of Jesus Christ. The priest then lifts the Body high so that everyone in the church can see It, an altar boy rings a little bell, and everyone bows. He then continues with the wine, looking intently into his chalice as he repeats Christ's words. God performs the miracle again, turning the wine into the Blood of Christ, the priest lifts the Blood high, the boy rings the bell, and everyone bows. The priest prays one more long prayer, and ends with an ac- clamation of the eternity and unity of Jesus with the Father and the Holy Spirit, and everyone responds "Amen" (which the choir may make quite elabor- ate). This is called the Great Amen. We stand up, the priest reminds us that Jesus offered us His peace, and prays to Jesus that He ignore our sinfulness for the moment and accept our offer- ings. Then everyone says the Lord's Prayer. This is interrupted at one point (there are two versions of the Lord's Prayer in the Gospels and this interruption occurs at the end of the shorter version), for a short parenthe- tical prayer by the priest, then we finish up. The priest reminds us of our brotherhood in Christ and invites us to wish each other peace in Christ, so we all shake hands (in the US; this differs by culture). Then we all kneel. The priest then breaks the wafer he had stared at during the above process (Christ's Body) while the congregation says or sings "Lamb of God, you take away the sins of the world, have mercy on us, grant us peace". In some churches we don't kneel until after the "Lamb of God" prayer. Finally, the priest shows us the wafer and the chalice and announces that it is the Real Presence of Jesus Christ, Who takes away our sins. We respond that we're not worthy to receive Him (repeating the words of the centurion), but that if Je- sus was to say the word, we would be healed. Then Catholics who are prayer- fully ready to receive the Body and Blood go forward to the altar. The priest or Eucharistic Minister will hold a wafer in front of the commu- nicant's eyes, and say "The Body of Christ". The communicant affirms his/her belief that It is the Real Presence by saying "Amen". The minister then puts the wafer in the communicant's hand or mouth. If the wine is also distribu- ted, the minister says "The Blood of Christ", the communicant says "Amen", the minister hands the communicant the cup, the communicant takes a sip, and hands it back to the minister, who wipes the cup where the communicant's lips touched it and turns the cup slightly so that it's ready for the next commu- nicant. The communicant then goes back to his/her seat and kneels, praying and/or meditating on the eucharist. The choir may sing a hymn during this. When everyone who wants to has received the eucharist, the priest tidies up. He puts any leftover wafers into one or two cups which go into the taber- nacle. If a Eucharistic Minister will be visiting the sick and has run out of wafers, he will fill the little round box (pyx) that the minister has put on the altar. He will dust off all empty plates and cups into his chalice, which still has a little of Christ's Blood in it. He dilutes it with more water, swirls it around to catch any stray crumbs of His Body, and drink it down. He certainly can't just dump His Precious Blood out, can he! He then dries his chalice and sets it aside. When the chalice is cleaned out and the extra wafers shut away, everyone sits (yes, we were kneeling all this time, because we have been in God's Real Presence all this time). The priest him- self also sits and meditates briefly. The choir may sing another hymn. The priest finally stands, as do we, and we pray one more prayer, usually thanking God for his Presence in the Eucharist and asking for Its grace to be with us after we leave the church. We and he have one more brief dialog, we all sing a hymn as the priest leaves, with or without the candles, cross, book, choir, and/or deacons, and then we leave. As we leave the pew, we will genuflect again toward Christ's Presence in the tabernacle, and as we leave the church we dip our fingers in the holy water and again make the sign of the cross. We can stop at an auxiliary altar on the way out, light a candle, and pray if we like. Any questions, please feel free to email. -- Carrie ceb@rechenau.unify.com x6244 --------------------+ | "Science, as actually practiced, is a complex dialogue between data and | | preconceptions." - Steven Jay Gould | +---------------------------------------------------------------------------+ From maridai@comm.mot.com Tue Nov 23 17:50:19 1993 Received: from motgate.mot.com by aramis.rutgers.edu (5.59/SMI4.0/RU1.5/3.08) id AA28612; Tue, 23 Nov 93 17:50:19 EST Received: from pobox.mot.com ([129.188.137.100]) by motgate.mot.com with SMTP (5.67a/IDA-1.4.4/MOT-2.15 for ) id AA08697; Tue, 23 Nov 1993 16:50:17 -0600 Received: from comm.mot.com (il02dns1.comm.mot.com) by pobox.mot.com with SMTP (5.67a/IDA-1.4.4/MOT-2.15 for ) id AA14427; Tue, 23 Nov 1993 16:50:15 -0600 Received: from ecs.comm.mot.com by comm.mot.com (4.1/SMI-4.0) id AA27911; Tue, 23 Nov 93 12:29:17 CST Received: by ecs.comm.mot.com ( 5.52 (84)/5.17) id AA29353; Tue, 23 Nov 93 12:29:04 CST Received: by pp33 ( 5.52 (84)/5.17) id AA06355; Tue, 23 Nov 93 12:28:45 CST From: maridai@comm.mot.com () Message-Id: <9311231228.ZM6353@pp33> Date: Tue, 23 Nov 1993 12:28:41 -0600 X-Mailer: Z-Mail (2.1.3 10feb93) To: christian@cs.rutgers.edu Subject: Mary FAQ whole file - draft Charles, I hope having this FAQ does not hinder 'open forum' posts about BVM whenever necessary. Afterall, this FAQ is not complete and is still a draft. Marida --- File Title: CATHOLIC FAQ - Mary File Name: virgin.mary File Date: 8/30/93 "The simpler one writes, the better it will be. In trying to dress things up, one only distorts them." - Bernadette Soubirous, Our Lady of Lourdes visionary, April, 1879 (deathbed) version 1.0 - mci 8/30/93 - entered inputs to issues 1 thru 10 - issues 11 - 14 are still empty version 1.1 - mci 11/23/93 - new input to issue 4 FAQ CONTENTS: 1. IMMACULATE CONCEPTION 2. ASSUMPTION 3. PERPETUAL VIRGINITY 4. MARY AS THEOTOKOS 5. MARY AS MEDIATRIX 6. MARY AS COREDEMPTRIX 7. WHY DO CATHOLICS VENERATE MARY? 8. WHY BELIEF IN APPARITIONS IS OPTIONAL 9. APPARITIONS AND WHY DOES SHE COME BACK? 10. APPARITIONS APPROVED AND ALLEGED 11. MARY IN EASTERN CHURCH 12. MARY IN THE MOSLEM RELIGION 13. MARY IN THE CHURCH OF ENGLAND 14. MARY IN PROTESTANT CHURCHES 1. IMMACULATE CONCEPTION 1.1. (included here with permission from the poster) ... The doctrine of Mary's immaculate Conception is more of a statement about Jesus than about Mary. It proclaims that Jesus was someone so unique and holy that God would even prepare his mother for his birth by preserving her from sin. ... The belief in Mary's sinlessness appeared early in church history. In the fourth century St. Ambrose spoke of Mary as "free of every stain of sin" St. Augustine believed that she was the one exception to the scripture text, "If we say we have not sinned, we deceive ourselves" (1 Jn 1:8). Augustine argued "For how do we know what abundance of grace for the total overcoming of sin was conferred upon her, who merited to concieve and bear him in whom there was no sin ?" The Latin Church resoundingly confirmed Augustine's insight, and the Eastern church had arrived at the same conclusion by the seventh century exalting Mary's sinlessness as that of "a lily among thorns". ... However, some influential Catholic Christians expressed reservations about this doctrine, because it appeared to imply that Mary did not need Christ as her Savior. ... Even such a great figure as St. Thomas Aquinas could not fully accept the doctrine of the Immaculate Conception for this reason. ... Catholic pastors and theologians ... came to the conclusion... Mary, too, needed a redeemer and she was indeed saved from sin by the death and resurrection of her son Jesus. The Immaculate Conception means that the Lord applied the grace of Jesus' salvation to Mary in advance to prepare her for her special role in His plan. ... As theological discussion dealt with the objections to the Immaculate Conception, the belief came to be almost universally held by Roman Catholics. Finally, in 1854, Pope Pius IX defined it as an official teaching of the Catholic Church in these words: "The Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege of almighty God, and in view of the foreseen merits of Jesus Christ, the savior of the human race, was preserved free from all stain of original sin". Pope Pius stressed that Mary's sinlessness was not due to her own merits, but that she was truly redeemed by the merits of her son Jesus. ... Four years after Pius IX had declared that Mary was conceived without sin, on the Feast of the Anunciation in 1858, a beautiful Lady appeared to a simple peasant girl, Bernadette Soubirous, at Lourdes, France. The Lady told her "I am the Immaculate Conception". ... Excerpts From "Catholic & Christian" by Alan Schreck This book is noted with the Nihil obstat and Imprimatur declarations. - ma 6/4/93 2. ASSUMPTION 2.1. (included here with permission from the poster) The Catholic belief in the "Assumption" of Mary into heaven is in some ways connected to her Immaculate Conception. The doctrine of the Assumption was officially defined on November 1, 1950, when Pope Pius XII declared that Mary, "having completed the course of her earthly life, was assumed body and soul to heavenly glory." This means that at the end of Mary's time on earth, she experienced the "ressurection of the body" that is promised to all faithful followers of Jesus. Like the immaculate Conception, the doctrine of the Assumption simply proclaims that Mary experienced in advance an aspect of salvation that is promised to all believers. The concept of the Immaculate Conception explains how Mary was saved from sin by Jesus in a unique way; Mary's Assumption shows the result of this freedom from sin - the immediate union of her whole being with God at the end of her life. The book of Genesis implies that if Mary was preserved from sin by the free gift of God, she would not be bound to experience the consequence of sin - death - in the same way we do. Her Assumption into heaven might be understood as a sign of what might have happened at the end of our lives had Adam and Eve not sinned. Like the doctrine of the Immaculate Conception, the belief that Mary was taken bodily up to heaven emerged among early Christians and was almost unanimously accepted among Christians by the thirteenth century. The doctrine was finally defined as a Catholic belief by an "infallible" statement of Pope Pius XII in 1950 in response to the faith of millions of Catholics who desired that the Pope speak out officially about the truth of this belief. In the hundred years before Pope Pius' declaration the popes had received petitions from 113 cardinals, 250 bishops, 32000 priests and religious brothers, 50000 religious women, and 8 million lay people, all requesting that the Assumption be recognized officially as Catholic teaching. Apparently, the Pope discerned that the Holy Spirit was speaking through the people of God on this matter. Belief in the Assumption is a source of hope for Christians because it foreshadows what will one day happen to each faithful Christian. The raising of Mary, body and soul, to the glory of heaven anticipates what will happen at the final judgement to all who are to be saved. It provides hope that Christians will one day experience the ressurection of the body that she has already experienced through the grace of her Son, Jesus Christ. >From "Catholic & Christian" by Alan Schreck This book is noted with the Nihil obstat and Imprimatur declarations. - ma 6/4/93 3. PERPETUAL VIRGINITY 3.1. The Scripture mentions the virginal conception of Jesus Christ but it does not deal with the issue of the Blessed Mother's perpetual virginity. But Christian tradition affirms that she remained a virgin throughout her life and this has been largely accepted over the centuries. There are two issues maintained in the ancient creeds - Apostle's Creed (before 251) and the Nicea-Constantinople Creed (finalized in 381) - "conceived of the Holy Spirit" and "born of the virgin Mary". In the the Nicene Creed, the issue "born of Mary, always a virgin" states that this has been the traditional observance. Songs 4:12 - "You are an enclosed garden, my sister, my bride, an enclosed garden, a fountain sealed." The following are speeches made by Christian forefathers about Mary's virginity: St. Jerome - Now that a virgin has conceived in the womb and has born to us a child of whom the Prophet says that government shall rest on His shoulder and His name shall be called the Mighty God, (Is 9:6), the chain of the curse is broken. Death came through Eve, but life has come through Mary. The _gifts_ of virginity has been rightly restored to women, seeing that it has had its beginning in a woman. Ambrose, a pioneer in devotion to Mary - ...She was a virgin, he said, not in body alone but in mind as well. She was the model of all virtues; there was not the slightest imperfection in her. In his sermons, he called Mary the daughter of the Church and its most important member. She was her Mother too, since she gave birth to Christ [the body of the Church]. He offered her as "the mirror of virgins" and often preached on "the richness of the virginity of Mary" especially when appealing _to young women to enter the *religious life*_. St. Ephrem the Syria (373) - ...Mary is the garden upon which a rain of blessings descended from the Father. With that rain she sprinkled the face of Adam, whereupon he turned to life, and rose from the sepulcher - he who had been buried by his foes in hell. Eve was a debtor to sin. But it was ordained that Mary, her daughter, might pay her mother's debts, as a legacy to _all generations_. She cleared up the debt that caused her mother's tears. Since Mary was the virgin inviolate prefigured by the blest land of Eden, the _Tree of Life_ blossomed from her bosom, and its taste gives life to souls. Let the word of life be sent by Thy Majesty to the dwelling place of the dead, and sya to Eve lying in the sepulcher: "Thy daughter, with virginity unimpaired, has brought forth the Child who will pay thy debt." - mci 8/27/93 3.2. (posted by Lou Nunez and included here with permission) I'd like to quote from the Navarre Bible Commentary: "Brethren"; ancient hebrew. Aramaic and other languages had no special words for different degrees of relationship, such as are found in more modern languages. In general, all those belonging to the same family, clan and even tribe were "brethren". In the particular case we have here, we should bear in mind that Jesus had different kinds of relatives, in two groups - some on his mother's side, others on St. Joseph's. Matthew 13:55-56, mentions as living in Nazareth, James,Joseph, Simon and Judas (his "brethren") and elsewhere there is reference Jesus' "sisters" (cf. Mk 6:3). But in Matthew 27:56 we are told that the James and Joseph were sons of a Mary distinct from the Blessed Virgin, and that Simon and Judas were not brothers of James and Joseph, but seemingly children of a brother of St. Joseph. How did the concept of the Perpetual Virginity of our Lord's Mother develop? Let's a look a bit into it. As early as AD 358 there existed writings attesting to the perpetual virginity of Jesus' mother (St. Athanasius, bishop of Alexandria). In addition, St. Irenaeus, St. Clement of Alexandria, St. Gregory of Nyssa and others upheld the perpetual virginity of Mary. St. Augustine, St. Peter Chrysologus and St. Leo the Great all upheld the triple formula of Perpetual Virginity before, during, and after the birth of Jesus Christ. This belief was clearly expressed by the council of Ephesus and held by all Christians up to the 16th century. Since we know that by the fourth century, at the latest, a popular title for our Lord's Mother was "ever virgin", I believe this qualifies as a Universal Truth, help by all Christians, in all places, in all ages, in all times [until the 16th Cent. :)]. From my point of view, it appears that the reformers rejected a "Catholic" truth believed throughout Christianity for at least the last 1200 years. Their rejection of this Truth seems to violate the promise Christ made to the Apostles that the Holy Spirit would *ALWAYS* guide His church. I also did some digging on my on-line Bible (RSV). The phrase "Mary ... mother" appears in the NT 9 times, Brethren appears 25 times. Nowhere do the words "Mary('s) ... sons", or "Mary ... lived" appear in Holy Scripture. MT 27:56 certainly establishes a different Mary as the mother of James and Joses. Also cross-reference Mark 15:40. The only Son of Mary mentioned in the Bible is Jesus Christ, our Lord. I would like to once again quote from the Navarre Bible, the commentary on Mark 6:3. "...Thus in Genesis 1:3 and 14:14 and 16, Lot is called the brother of Abraham (translated as "kinsman" in RSV) whereas we know he was Abraham's nephew, the son of Abraham's brother Haran. The same is true of Laban, who is called the brother of Jacob (Gen 29:15)... there are other instances: cf 1Chron 23:21." - ln 4/2/93 3.3. As the ancient Eve said "Yes" to the serpent, Mary said "Yes" to Archangel Gabriel. And in Gabriel's words to Mary, "The power of the most high will OVERSHADOW you", are clear echo of the overshadowing cloud (Exodus) or light, the "glory of the Lord", which stood over the Ark of the Covenant in the Exodus, and later in the temple of Jerusalem. For the Jews, this hovering sign marked the presence of God, Himself. Exodus 40:35 "Moses could not enter the meeting tent, because the cloud settled down upon it and the glory of the Lord filled the Dwelling." Luke 1:35 "And the angel said to her in reply, "The Holy Spirit will come upon you and the power of the Most High will overshadow you." God, with His cloud, overshadowed the Ark of the covenant (stone tablets of the commandments), for as long as it was established here on earth even though the covenant that it contained has been delivered and spred to the people. Likewise, did God remained to overshadow Mary by giving her more graces than she deserved and kept her His for as long as she stayed on earth, even after Jesus was made flesh to deliver us from sins. God kept the Ark to Himself, the 'safety box' of the covenant, such that even Moses could NOT enter it, long after its construction and the covenant was delivered to the people as the 10 commandments of God. God also kept Mary to Himself (although for public legitimacy, she was bethroted to Joseph) even after she delivered Jesus to dwell among the people to save us from sins. Moses was the architect of the Ark who directed its great construction but still, Moses could NOT enter the Ark after God dwelt on it. Joseph provided support to Mary, in whose womb Jesus was sheltered but he too did not own Mary because God dwelt upon her and overshadowed her like the Ark. Mary retained her virginity because she was God's and she bore the Son of God. As the Ark of Covenant was prepared and diligently constructed with exact dimensions and materials as dictated to Moses by God, Mary was also prepared in the event of her Immaculate Conception in her mother's (St. Anne) womb. Both (the Ark and Mary) were places of very important and sacred creations (the Covenant and Jesus) to God and God dwelt on the Ark as well as Mary such that nobody else could own them. Not believing this is like an insult to God's Almighty efforts. He said His word (Genesis 3:15) and He kept His promise. The importance? To us, mere humans, this may mean nothing but to God, who dictated and willed these 'dwelling places/safety holders', these were His works and it follows that these are very important to Him. Not to think of myself and what these mean to me, I choose to exalt God and His works, because this glorifies Him. To us, the Ark and Mary were just ordinary vessels. To God, they were His creations and He owned them and nobody else dwelt among them but Him. God dwelt and overshadowed nothing else or nobody else other than the Ark of the Covenant and Mary. With this fact and in glory to God in the highest, I know and believe, deep within my heart, that Mary being overshadowed by God (thus giving her graces to remain His), He kept her to Himself for as long as her stay here on earth, and so she is really our Blessed Ever Virgin Mother. ---- Oh God, in Your Most Awesome and Mighty Ways, We can not comprehend all Your works and creations. You showed Yourself in ways that seems ordinary and meaningless to us, Your children. Not to us but to You, we offer our humble belief and trust in You and Your intentions; also, our gratitude for providing us Your Sacred Existence through signs we ignore and refuse. Nevertheless, with the Holy Spirit upon us, we bow to You and Your efforts. In hope that You will be pleased and exalted. - mci 8/26/93 4. MARY AS THEOTOKOS 4.1. This title, "Mother of God" or God-bearer, has been attached to Mary in the earlier centuries with the 5th century (in 431) having the historical background written and decreed formally. This was declared by the third Ecumenical Council of Ephesus. The title is relative her Son, Jesus Christ as having both human and divine attributes. Jesus Christ is God (the Second Person of the Blessed Trinity - God, the Son) and thus, Mary is the Mother of God. "First of all, the holy Virgin gave birth to someone who was not an ordinary person. Furthermore, the Word descended on Him. We say that by coming from the maternal womb united with the flesh, he accepted a human birth. Because he assumed this human birth as His own, (the Holy Fathers) did not hesitate to call the holy Virgin, 'Mother of God'. (2nd letter of St. Cyril to Nestorius) - mci 8/26/93 4.2. (from Marty Helgesen) There is no such implication. Mary is the Mother of God in His human nature, not in His divine nature. The _Baltimore Catechism_ no. 2 (the edition I have I have in hand is copyright 1945) was for many years the basic religious text for American Catholic children of elementary school age. In "Lesson 7 The Incarnation" it says: 77. Did God abandon man after Adam fell into sin? God did not abandon man after Adam fell into sin, but prom- ised to send into the world a Saviour to free man from his sins and to reopen the gates of heaven. 78. Who is the Saviour of all men? The Saviour of all men is Jesus Christ. 79. What is the chief teaching of the Catholic Church about Jesus Christ? The chief teaching of the Catholic Church about Jesus Christ is that He is God made man. 80. Why is Jesus Christ God? Jesus Christ is God because He is the only Son of God, having the same Divine nature as His Father. 81. Why is Jesus Christ man? Jesus Christ is man because He is the son of the Blessed Virgin Mary and has a body and soul like ours. 82. Is Jesus Christ more than one Person? No, Jesus Christ is only one Person; and that Person is the second Person of the Blessed Trinity. 83. How many natures has Jesus Christ? Jesus Christ has two natures: the nature of God and the nature of man. 84. Was the Son of God always man? The Son of God was not always man, but became man at the time of the Incarnation. 85. What is meant by the Incarnation? By the Incarnation is meant that the Son of God, retaining His Divine nature, took to Himself a human nature, that is, a body and soul like ours. 86. How was the son of God made man? The Son of God was conceived and made man by the power of the Holy Ghost in the womb of the Blessed Virgin Mary. This lesson makes it quite clear that Catholics have traditionally been taught from childhood that Mary is the Mother of God only in His human nature. Incidentally, for the information of anyone who thinks that the Catholic Church teaches more about the Virgin Mary than about God, this lesson is the only one of the 38 lessons in the catechism that mentions the Virgin Mary, except that a later lesson that mentions the Holy Days on which Catholics are required to attend Mass, as if on a Sunday, includes the Assumption and the Immaculate Conception, although it says nothing about them. Also, a section of basic Catho- lic prayers includes a description of the rosary and prayers honoring Mary and asking her to pray for us such as the Hail Mary and the Angelus. The only doctrinal discussion of the Virgin Mary is in connection with her role in the Incarnation. Because many non-Catholics misunderstand Catholic teaching about the Virgin Mary some authors have tried to correct these misunderstand- ings. _Catholic and Christian: An Explanation of Commonly Misunder- stood Catholic Beliefs_ by Alan Schreck (Servant Books, 1984, ISBN 0- 89283-181-2) makes a special effort to explain Catholic teachings and practices in language understandable to Evangelical Protestants. It says: Mother of God. The title _Theotokos_, a Greek word meaning "God- bearer" or "Mother of God" was first applied to Mary in the early centuries of the church. The title acknowledges that Mary's child, Jesus was truly God as well as man. In the fourth century a bishop of Constantinople named Nestorius challenged the title. Nestorius wanted to call Mary only "Mother of Christ"; he feared that the title "Mother of God" would con- fuse the divine and human aspects of Jesus. The church in the East rose up to reject Nestorius' views. To deny that Mary was the mother of God was to deny either that Jesus is God or that Mary was truly his mother. A general council of bishops at Ephesus in 431 A.D. declared, "If anyone does not confess that God is truly Emmanuel, and that on this account the holy virgin is the mother of God (for according to the flesh she gave birth to the Word of God become flesh by birth) let him be anathema (condemned)." The council carefully stated that Mary is the mother of God "according to the flesh: to clarify that Mary is not the source of Jesus' divinity. Mary did not give birth to God in the begin- ning. But since the divine and human natures are inseparable, Mary must be considered the mother of God as well as the mother of the man Jesus." In 1876 James, Cardinal Gibbons, the Archbishop of Baltimore, wrote _The Faith of Our Fathers: Being a Plain Exposition and Vindication of the Church Founded by Our Lord Jesus Christ._ It was a work of popular apologetics addressed to Protestants. It proved to be ex- tremely popular (in the other sense of the word) and is still in print as well as being in many libraries. In the chapter on the Virgin Mary Cardinal Gibbons wrote: When we call the Blessed Virgin the Mother of God, we assert our belief in two things: First--That her Son, Jesus Christ, is true man, else she were not a _mother_. Second--That He is true God, else she were not the _Mother of God_. In other words, we affirm that the Second Person of the Blessed Trinity, the Word of God, who in His divine nature is from all eternity begotten of the Father, consubstantial with Him, was in the fulness of time again begotten by being born of the Virgin, thus taking to Himself, from her maternal womb, a human nature of the same substance with hers. But it may be said the Blessed Virgin is not the Mother of the Divinity. She had not, and she could not have, any part in the generation of the Word of God, for that generation is eternal; her maternity is temporal. He is her Creator; she is His crea- ture. Style her, if you will, the Mother of the man Jesus or even of the human nature of the Son of God, but not the Mother of God. I shall answer this objection by putting a question. Did the mother who bore us have any part in the production of our _soul_? Was not this nobler part of our being the work of God alone? And yet who would for a moment dream of saying "the mother of my body," and not "_my_ mother?" The comparison teaches us that the terms parent and child, mother and son, refer to the persons and not to the parts or elements of which persons are composed. Hence no one says: "The mother of my _body_," "the mother of my _soul_;" but in all propriety, "my mother," "the mother of me who live and breathe, think and act, _one_ in my personality, though uniting in it a soul directly created by God,and a material body directly derived from the maternal womb. In like manner, as far as the sublime mystery of the Incarnation can be reflected in the natural order, the Blessed Virgin, under the overshadowing of the Holy Ghost, by communicat- ing to the Second Person of the Adorable Trinity, as mothers do, a true human nature of the same substance with her own, is there- by really and truly His Mother. It is in this sense that the title of _Mother of God_, denied by Nestorius, was vindicated to her by the General Council of Ephe- sus, in 431; in this sense, and in no other, has the Church called her by that title. I think the point has been made. In Catholic teaching, whether given to Catholic elementary school children or explained to non-Catholics, the title Mother of God does not imply that she was the Mother of God in His divine nature. Incidentally, not all Protestants have objected to the title. Martin Luther wrote: There is no honor, no beatitude, capable of approaching an eleva- tion which consists in being, of the whole human race, the sole person, superior to all others, unequaled in the prerogative of having one Son in common with the Heavenly Father." (_Deutsche Schriften_, xiv.,250) Calvin wrote: We cannot acknowledge the blessings brought us by Jesus without acknowledging at the same time how highly God honored and en- riched Mary in choosing her for the Mother of God." (Comm. sur l'Harm. Evang., 20) I have taken those last two quotations from _The Question Box_ by Rev. Bertrand L. Conway, C.S.P. - mh 11/23/93 5. MARY AS MEDIATRIX 5.1. It remains a fact in the Catholic Church that Jesus Christ is the only Mediator between the human race and God. Mary, as the Mediatrix, does not alter this fact. Jesus required the Apostles and His disciples to continue spreading His word and thus, anybody can participate in bringing to others what the New Covenant accomplished and continue to accomplish. Still, Mary has been the closest and first being to bring forth reconciliation and peace between God and the human race. The simpliest analogy is the reference to Mary as the New Eve. As the ancient Eve provided the catalyst (eating the forbidden fruit and sharing some to Adam) which resulted in the fall of mankind from God, Mary, being our Blessed Mother and the Mother of our Church provided the reverse-catalyst (obeying the will of God to bear Him and bring Him to the world) which resulted to the salvation of mankind and reconciliation between God and the human race. That action is in itself an intercession between the fallen human race and their Savior with her "Yes". Since then, it has been a Tradition to look to Mary for intercession with her Son and through her prayers, we are brought even closer to being with His Peace. - mci 8/25/93 6. MARY AS COREDEMPTRIX 6.1. This title of Mary as recognized by the Catholic Church conveys Mary as working for Jesus Christ and not equal to Him in the Redemption. When Mary said her "Yes", "Be it done unto me according to thy words" to Angel Gabriel, she started her COoperation with the Redemption of the human race. Favored by God to be the blessed vessel in bearing the Son of God, she did work and cooperated in bringing the Redeemer to the world. Since then, she has been COredemptrix and as the prophet Simon prophesized in Luke 2:34-35, "...this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; Yea, a sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed." This was the Holy Ghost inspired (Luke 2:25) words and prophecy which conveys Mary's participation, as decreed in the word of God, in the redemption of the human race. - mci 8/26/93 7. WHY DO CATHOLICS VENERATE MARY? 7.1. Luke 1:28 "And the angel came in unto her, and said, 'Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women'" Luke 1:30-31 "And the angel said unto her, 'Fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shaalt call his name Jesus.'" Luke 1:35 "And the angel answered and said unto her, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy Thing which shall be born of thee shall be called the Son of God.'" Luke 1:41-43 "And it came to pass that when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: and she spake out with a loud voice, and said, 'Blessed art thou among women, and blessed is the fruit of thy womb.'" Luke 1:45 "'And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.'" Luke 2:35 "Yea, a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed." At the cross, Jesus made sure that all things might be accomplished and that the scripture might be fulfilled (John 19:28), He gave His final decree before he died when He said to Mary, "Woman, behold thy son" and to St. John, His Apostle, "behold thy mother" and "from that hour that disciple took her unto his own home" (John 19:26-27). "...the prayer of a righteous person is powerful and effective" (James 5:16) "And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne." (Revelation 8:3) Luke 1:47-48 "My spirit hath rejoiced in God my Savior. For He hath regarded the low estate of His handmaiden; for, behold, from henceforth all generations shall call me blessed." All the above renders Mary worthy of respect or veneration and this has been a Tradition for 2000 years or so. - mci 8/26/93 8. WHY BELIEF IN APPARITIONS IS OPTIONAL 8.1. Scriptures and Tradition comprise Revelation. Since the Catholic Church is essentially apostolic, it can proclaim only the messages received from the Apostles. The Truth and the Basics regarding God and Christianity were completed nearly 2000 years ago and so any new private revelation, even though true, can not be incorporated or added to the completed Revelation. The Fundamentals are established and apparitions, private revelations, messages and prophecies are only taken by the Church to rekindle and remind us of God's Promise. - mci 8/26/93 9. APPARITIONS AND WHY DOES SHE COME BACK? 9.1. Apparitions Fr. Rene Laurentin, a French theologian and an authority in the Marian apparitions defines apparitions as, "the manifestation, perceived by a subject of a being, the vision of whom in this place and in this moment is unexplanable according to the normal course of things". Fr. Eamon Carroll, O. Carm., theologian and mariologist says, "simple echoes of the Gospel, Church teaching or practice, with some application to the circumstances of the time". General theology, "private revelations", "particular revelation", even if the messages are intended not just to the visionary or was intended for that particular time and place. The manifestations involve the senses: sight, touch, smell, hearing, consciousness: - flash of light prior to the vision - smell of fragrance - ecstatic state - stigmata - musical/tingling voice - high-pitched voice Part of the guidelines for discernment in studying an apparition states that these private revelations should be able: - to manifest the hidden presence of God > God has been there for His children and as Jesus was generous to the doubting Thomas when He let Him touch His wounds, God wants to continue such generosity by emphasizing His real presence to His worthy children who has slipped away from this Truth. - to renew community life > As humans, we are continually affected by the secular society in which we are a member. Just as this society evolves and its effects promulgated, God makes sure His Divine, traditional but tested will and commandments do not fall behind the fast pace and rationale of wordly undertakings of which the community can attached itself to. - to convert hearts > Those who up to now does not know Him, may know Him through this revelation. - to reawaken and stimulate faith > the studies that are conducted for each apparition convey much more proof of the Truths and thus others who did not believe encounters the faith in a perspective that is real to them and so they believe. - the renew hope and dynamism/revitalization of the Church > the evangelical message from the true and divine apparitions promotes "hearing the word of God and keeping it" (cf. Luke 11:28); as our Church was established by Jesus upon a Rock and that rock can not be destroyed; thus, the sacred Tradition is revitalized, and strengthened even more to be ever powerful and strong as it had been before. Why does Mary come back? Our Lord Jesus bequeathed to us His own Mother. He assigned to her the maternal role as the Mother of His Church. From Vatican Council II, Constitution on the Church, No. 62: "This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven, she did not lay aside this saving office, but by her manifold intercession continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties until they are led into their blessed home". With the Assumption of Mary, both body and soul, to Heaven, she is also better equiped to be able to communicate on a sensible level to humans than those souls who exist separated from their body. As God is King of kings, and as any king has his 'ambassador of good will', Mary is a higher level ambassador than the angels of Heaven. She has been the messenger who brings to earth the Voice and Word from the Blessed Trinity as They seat and reign on both Heaven and earth. - mci 8/26/93 10. APPARITIONS APPROVED AND ALLEGED 10.1. The Approved Apparitions [1] Rue du Bac, Paris (1830) Title: Queen of the World Visionary: St. Catherine Laboure' - mother died when she was 9 years old - at 14, she fasted on Fridays and Saturdays - did housework with sister and tended family poultry and vegetable garden - learned to read and write at the age of 24 in the convent of the Daughters of Charity - cooked and fed the sick, poor and elderly Apparitions/prophecies in the convent: April 30, 1830 - heart of St. Vincent de Paul - Christ's physical presence during the Mass at communion time July 18, 1830 - the angel in a young lad's image woke her up at midnight and led her to the convent's chapel where he led her near the chaplain's chair to wait for Mary - St. Catherine heard the rustle of silk and she saw a lady vowed in front of the tabernacle and then seated herself on the chaplain chair - St. Catherine rushed forward and knelt before Mary with her hands on our Lady's knees - our Lady told Catherine that God would entrust a mission to her soon but did not tell her yet what exactly it was - our Lady then broke into tears and related to St. Catherine prophecies: France's throne would be overthrown; there would be several victims among the clergy of Paris; the archbishop himself would die; the cross would be insulted; horrors and blood would flow in the streets - St. Catherine internally asked when? and our Lady read her mind and answered: in 40 years; then she left and St. Catherine was led back by the young lad to her room. November 27, 1830, Eve of the 1st Sunday of Advent, 5:30 pm - while the novices gathered in quiet prayer, St. Catherine heard the now familiar rustle of silk again - our Lady stood in front suspended in mid-air and the composition of the miraculous medal took place which would be St. Catherine's mission [2] La Salette, France (1846) Title: Reconciliation of Sinners; Our Lady of Sorrows Visionaries: Maximin Giraud, age 11 Melanie Calvat, age 15 - both were from Corps - hired to herd cows and sheeps - both from impoverish families - non-pious or religious at all Apparition during herding job/after a nap: September 19, 1846 - while looking for the cattle, Melanie was first to see, down a ravine, a large glowing circle of light; like a sun glowing in several colors; then Maximin noticed and held his shaft tightly ready to strike, in case it was dangerous - this light turned into a globe which opened up to reveal a woman seated, whose face was buried in her hands with elbows resting on her knees, weeping; the glowing globe then faded away - the woman was in a long white dress, with a white headress and a tall crown on her head; a shawl with roses trimmed it and was on across her shoulders; a large yellow apron was about her waist; she was in slippers with pearls and gold buckles; a cross hung on a chain around her neck - the woman then crossed her hands upon her breast but the children saw that tears continued to flow from her eyes - the woman first talked to the children in French and she noticed that they did not understand her and so she began again in the local patois - the woman talked about the disobedience of the people in this town: working even on Sundays; not going to Mass; seldom or not praying at all; swearing in her Son's name, etc. - she talked to each child individually without the other hearing what was told; she told each one their future - she also told Maximin of one incident when he was talking with his father and nobody else was there with them; she related the details of what happened that time - she prophesized that there would be drought and the crops were going to be destroyed - then the woman told the children to learn to pray and pray to God everyday - then she told them to tell the people about these messages - then the woman went up to Heaven and disappeared from their sight - these children did not know that the woman they just saw was Mary, the mother of Jesus; they thought she was just some ordinary saint of some sort from Heaven [3] Lourdes, France (1858) Ttile: Immaculate Conception Visionary: Bernadette Soubirous, age 14 - asthmatic - from impoverish family - unschooled at this age February 11, 1858 - a bright light shone in a niche of the rock grotto where Bernadette was about to collect some wood - then a woman in white dress with a blue sash appeared - something pulled Bernadette to pray the rosary in front of the woman - no message was spoken February 14, 1858 - with other girls praying at the grotto, during the 2nd decade of the rosary, the lady appeared to Bernadette again - the lady smiled when Bernadette sprinkled holy water from a vial the children brought with them - again no message was spoken February 18, 1858 - Bernadetted handed a paper and pen to the lady for her to write who she was - the lady replied, " It is not necessary", in a voice that was soft, mysterious and musical - the lady requested, "Would you have the graciousness to come here for fifteen days?" and Bernadetted agreed instantly. - the lady continued, "I do not promise to make you happy in this world but in the next." February 19-21, 1858 - all were silent visitations but the pilgrims grew in number each time - others started speculating that it was the Mother of God but Bernadette only referred to the lady as "Aquero" for "that one" February 22, 1858 - Bernadette's parents banned her from going to the grotto February 23, 1858 - still silent visitation - a doctor and a lawyer came this day to observe February 24, 1858 - the messages were: "Penitence" and "Pray to God for the conversion of sinners" - then the lady asked Bernadette to kiss the ground as a gesture of penance for others February 25, 1858 - the lady asked the act of penance from Bernadette again in front of the increasing witnesses - then the lady instructed Bernadette to move to the left side of the grotto to dig with her hands at the dirt and "drink at the font and wash yourself" - the lady then instructed Bernadette to eat the plant which was there - "for sinners" February 26, 1858 - the police banned Bernadette from going to the grotto but was able to come together with an aunt - a trickle of water bubbled up where Bernadette dug and a pool of water had been formed - no apparition, however, this day February 27, 1858 - silent visitation February 28, 1858, Sunday - 1,200 crowd gathered to the grotto site - police interrogated Bernadette at the station of police but she said she'd have to go there up to March 4, Thursday, as she promised the lady March 1, 1858 - the water was running clear and at an amazing rate - after the apparition, when Bernadette left, a mother, Catherine Latapie, plunged her paralyzed arm (broken arm and fingers) into the water; she felt the warmth through this arm and it was healed immediately; because of her amazement, she went into labor pains - she appealed to the Virgin for her healings and back at Loubajac, 4 miles away from the grotto, she gave birth to a boy, a future priest March 2, 1858 - 1,600 waited at the grotto site - the Blessed Virgin gave Bernadette precised direction this day: "Go and tell the priests that people must come here in procession and that a chapel must be built here." - when Bernadette told the dean of the district, Abbe' Peyramale about the instruction, he couuld not comply since the Church had not pronounced the apparitions as true and worthy of belief; he told Bernadette to ask the Aquero to identify herself March 3, 1858 - 3,000 gathered - Bernadette asked the Aquero who she was but the lady only smiled and did not give an answer March 4, 1858, Thursday (supposedly the last apparition) - people thought a great miracle would happen that day but nothing of that sort happened - Bernadette told the Aquero about the request of Dean Peyramale: her name and a sign - the blooming of a rosebush in the middle of winter - the lady was not inclined to grant the request; she only smiled - this last day was a 'letdown' to the whole Lourdes March 25, 1858, the Feast of the Annunciation - Bernadette awoke from her sleep with the yearning to go to the grotto; her parents told her to ignore it or at least wait until 5 am - when Bernadette arrived at the grotto, her heart beated wildly with the anticipation that the lady would identify herself today - and she did; the vision stopped smiling and joined her hands in prayer, raising her eyes to heaven and she said, "I am the Immaculate Conception". - after the apparition, Bernadette repeated the words, 'Immaculate Conception', over and over while on the road she took going to the rectory where she told the words to Dean Peyramale - the priest could not believe it at first and he asked Bernadette "do you know what these words mean?" and Bernadette truthfully replied that she did not April 7, 1858, Wednesday after Easter Sunday - Bernadette again felt she needed to go to the grotto and before dawn, she was there - in the middle of the apparition, Doctor Dozous, a physician, approached Bernadette to examine her but before he reached her, he and the crowd gasped as they saw that Bernadette's fingers were getting licked by the flames of the candle she held with one hand protecting it from the wind; the girl remained smiling and looking at the direction of the grotto without any look of pain from the flames that could be burning her fingers - the doctor rushed to her while in this state of ecstasy and examined her pulse and Bernadette could not understand what he was after when he turned her hands this way and that without finding any burns May and June, 1858 - more pilgrims came to Lourdes - a local craftsman built a zinc basin for the spring water which flowed steadily - police authorities put up barricades to prevent pilgrimages over and over while pilgrims bring them down again and again July 16, 1858, Feast day of Our Lady of Mount Carmel - Bernadette again had the urge to go to the grotto on this day - to avoid the police commissioner, Bernadette waited until it was dark and she wore a borrowed cape and hood - just when Bernadette began the rosary, her face lit up upon seeing the Immaculate Conception, the Aquero again - Bernadette understood that this silent vision was to be the last [4] Pontmain, France (1871) Title: Our Lady of Hope Visionaries: Joseph and Eugene Barbedette, age 10 and 12, resp. Francoise Richer, age 11 Jeanne-Marie Lebosse', age 9 - simple children who were helping out their parents in their barn - at this time, France had just entered war with Prussia (1870- 1871, as prophesized in 1840, Miraculous Medal apparitions) - most of France was not just in political distraught but was also empty and lifeless in matters of spirituality, except for a little village, Pontmain - Pontmain is 200 miles west of Paris with about 500 residents who had continued to be religious and devoted and this was largely due to the good examples of the village pastor, Abbe Guerin January 17, 1871 - at 6 am, the Prussians were closing in on Laval, the capital of the region in which tiny Pontmain was situated - Eugene was worried about the threat but he was more worried about his older brother Auguste who was one of those called to battle. - despite knowing that Prussian General Schmidt and his troops were getting closer, Abbe Guerin offered prayers of hope at mass that morning: "Let us add penance to our prayers and then we may take courage. God will have pity on us; His mercy will surely come to us through Mary." - at around 5 pm, Eugene went out of the barn where he was helping his father; he looked up the sky to notice if it would snow that night - he noticed that in the sky, several stars were beginning to shine except for a certain section/quadrant which was very blank - it was in this blank section that a beautiful lady of about 18 appeared dressed in dark blue dress covered with stars with a black veil and golden crown on her head - Eugene called his father shouting, "I see a beautiful lady". - his father and all of the adults who gathered could not see the vision - only the kids who gathered with Eugene saw the vision - even a 2-year-old girl who was in her mother's arms, clapped with excitement while looking up in the sky and was extending her arms as if begging to be picked up by the lady in the vision in the sky - the vision was silent but a banner unrolled just below the feet of the woman in the vision and the kids read the words aloud as they appeared on the banner (in French): "But pray, my children. God will hear you in a little while. My Son allows Himself to be touched." - when the villagers sang, "My Sweet Jesus", the woman became sorrowful and a cross appeared in her hand; the cross became redder as if signifying all the sufferings the Lord experienced on the cross - the vision lasted for 2 hours or so. - the Pontmain villagers learned the next morning that while the apparition was going on, General Schmidt received an order to pull back from Laval when they were preparing to enter it. Some Prussian soldiers also claimed seeing a vision near the border of the region and they said, "A Madonna is guarding the country and forbidding us to advance." [5] Fatima, Portugal (1917) Title: Our Lady of the Rosary Our Lady of Sorrows Visionaries: Lucia dos Santos, age 9 Francisco and Jacinta Marto, age 8 and 6, resp. - shepherds - unschooled children March, 1916 - Portugal entered WWI against Germany Early Summer, 1916 - while playing, the 3 shepherds saw a young man of age 14-15, who was resplendent in appearance and he said he was the "Angel of Peace" - the angel taught them a prayer of adoration - the children fell at peace in his presence - then the angel dissolved into the light Late summer, 1916 and early autumn, 1916 - the angel coached the children and taught the need for frequent prayers and sacrifices - the shepherds' parents had not known about these apparitions when these happened - Lucia remembered the angel's message when she saw her own mother weeping at the table because of being weary for her son who was in battle: "Above all, accept and endure with submission in the suffering which the Lord will send you." May 13, 1917, Sunday - after mass, the shepherds drove the family flock to Cova da Iria and then they became busy with games and in creating a house made of bushes and rocks - then they saw a flash of light; they ran towards a tree thinking it was lightning - then another flash cracked and they ran again about 100 yards until they reached a holm oak tree and found themselves staring atop it - a large ball of light was settling on top of the 4 foot tree and inside teh large ball of light was a beautiful woman - the woman said, "Don't be afraid, I won't hurt you" and the children felt peace, much more peaceful than in the presence of the "Angel of Peace" - the woman requested that the children return on the 13th of each month at the same hour for 6 months in succession - when asked, the woman said she was from heaven and the children asked if they would go to heaven; the woman said yes - the woman gently asked if they were willing to suffer for the reparation of sins and the conversion of sinners; the children again said yes and the woman said, "the grace of God would support you". - then the woman spread her hands and stream of light flowed from them towards the dusty red earth towards the children; the children immediately felt an infusion of the light and of a presence of God - on cue, they dropped to their knees and began to recite the prayer of adoration that the "Angel of Peace" taught them while the woman watched - after this was accomplished, the woman said, "Say the rosary to obtain peace for the world and the end of war." - then the woman rose from the top of the tree and glided away into the eastern sky, becoming smaller and smaller until she completely disappeared from the children's sight June 13, 1917 - despite sarcastic and biting remarks from Lucia's mother and her sisters, she went to Cova da Iria with Francisco and Jacinta accompanied by some neighbors who were also branded as 'gullible' folks for believing in the children's nonsense - the Lady appeared at the appointed hour and instructed the children to pray the rosary everyday - Lucia then asked if she would take the 3 of them to heaven - the Lady's response was specific this time: Francisco and Jacinta would go with her soon but Lucia was to remain on earth longer to help establish worldwide devotion to the Lady's Immaculate Heart - Lucia asked about her being alone and the Lady said, "My Immaculate Heart will be your refuge." - then the Lady extended her hands and great showers of light seemed to pour forth as before but one shaft seemed to flow down upon Lucia; the others radiated back up to the sky from Francisco and Jacinta - the children then saw a vision of the Immaculate Heart; they felt unearthly joy and peace and after this, the woman left the same way as the first apparition - Francisco only saw the Lady but he did not hear the messages; Lucia told him about it after the apparitions July 13, 1917 - the Lady referred to herself as "Our Lady of the Rosary" - she spread her hands as before but this time the light poured through the children into the earth and the ground seemed to open and the 3 children saw hell as "a sea of fire; and plunged in this fire, the demons and the souls, as if they were red-hot coals - the crowd could see that the children were oppressed by whatever they were looking at - prophecies: devotion to her Immaculate Heart and reparation for sins will prevent damnation; but if offenses against God did not stop, another terrible war would begin in the reign of Pope Pius XI. At that time, the reigning pontiff was Pope Benedict XV. But the lady continued "In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me and it will be converted and a certain period of peace will be granted to the world. In Portugal, the dogma of the Faith will always be kept." - then private messages were given to Lucia and Jacinta who were to share them to Francisco. Then the final secret was given but was not to be told to anyone. August 13, 1917 - an agnostic administrator of Ourem arrived in Aljustrel who volunteered to take the children to the apparition site this day - however, instead of doing so, he took them prisoner in his house and interrogated them for 2 days - he threatened them with death (boiling in oil) if they don't give him "the secret" - Jacinta was taken first but Francisco whispered to the frightened Lucia, "What do we care if they kill us? We go straight to Heaven." - the administrator, upon hearing this, accepted his defeat and so he took the children back to Aljustrel and left them at a rectory footsteps on August 15, 1917, 2 days later August 19, 1917 - the lady appeared to the children in a hollow of a low valley called Valinhos September 13, 1917 - a short apparition but the Lady mentioned that in the next apparition, the children would see the Lord, Our Lady of Sorrows, Our Lady of Mt. Carmel, St. Joseph with the Child Jesus - she told them,"continue to say the rosary to bring about the end of war" - then she disappeared into the east October 13, 1917 - a rainy, gloomy day but still, about 70,000 people were camped at the Cova waiting for noon - just before noon, Lucia told the crowd to close their umbrellas but she could not explain why she did so - then from the east, the Lady came and settled on top of the holm oak tree - the Lady requested that a chapel be built there in her honor - she told them to continue to pray the rosary everyday; the war would soon come to an end - "Let them offend Our Lord God no more, for He is already much offended." - the Lady opened her hands and the light from them shot skyward and Lucia said, "Look at the sun" - the sun was like a white disc and people could stare at it without being hurt in the eyes; meanwhile, the children viewed a tableau in the heavens of scenes representing the mysteries of the rosary; St. Joseph with the Child Jesus who blessed the the crowed;Our Lady of Sorrows and Our Lady of Mt. Carmel - the crowd could see the sun danced and zigzagged in the sky like it was going to fall down to earth and they fell to their knees praying in fear of death they thought would happen - then all of a sudden, the sun returned to its proper place and proper brightness - this 'miracle of the sun' was seen in nearby cities [6] Beauraing, Belgium (1932-33) Title: Mother of God; Queen of Heaven; Virgin of the Gold Heart Visionaries: Andree' and Gilberte Degeimbre, age 14 and 9, resp. Albert, Fernande and Gilbert Voisin, 11, 15, 14 [7] Banneux, Belgium (1933) Title: Mother of the Savior; Mother of God; Virgin of the Poor Visionary: Mariette Beco, age 11 10.2. (This was shared by Dick Corrigan and I am including it with his permission.) Reported Marian Apparitions (*Approved and Alleged -- Input Welcome) Year Place: Recipients: Theme: Began: 0039 Zaragosa, Spain St. James Or Lady of the Pillar 0270 Gregory the Thaumaturge 0325 Council of Nicea St. Nicholas Mary Placed a Crown on His Head 1066 Espain, France St. Albert Mary, "Queen of Heaven" 1095 Arras, France Entire Town "Queen of Universe" Appeared in Clouds 1100 Canterbury, England St. Anselm Many Visions of Mary 1110 Clairvaux, France St. Bernard Mary Appeared With Angels 1205 Spain St. Dominic Mary Gave Him the Rosary 1218 Barcelona, Spain St. Peter Nolasco Told by Mary to Found Order of Lady of Ransom 1219 Orleans, France Dean Reginald Mary Appeared as "Queen of Heaven" 1221 Padua, Italy St. Anthony Mary Appeared to Him 1232 Eifel, Germany Hermannm Joseph Saw Mary Several Times 1251 Mr. Carmel, Israel St. Simon Stock Mary Gave Him the Brown Scapular 1315 Sweden St. Briget When A Child, She Saw Mary 1413 Schiedain, Holland St. Lidwina Saw Mary 1432 Caravaggio, Italy Gianetta di Pietro Vacchi Mary Promised Peace 1438 Bologna, Italy Townspeople Saw Mary Above the Roofs 1449 Anderlecht, Belgium A Woman "Dame de Grace" 1491 Alsace Dieter Schore Saw Mary With Food 1519 Mont Vardaille, France Jean de la Baume Saw Mary Above the Hills 1531 *Mexico Juan Diego & Jaun BernardinoOur Lady of Guadalupe 1535 Peru Many People Our Lady of the Rosary 1544 Chile Many People Our Lady of Andacollo 1550 Lisbon, Protugal Sebastian Baraddas Mary Urged a Jesuit Vocation 1555 Columbia Many People Our Lady of Chiquinquira 1556 Bolivia Many People Our Lady of Copacabana 1559 Russia Matrona, age 8 Our Lady of Kazan 1586 Ecuador Many People Our Lady of Quinche 1594 Quito, Ecuador Indians Mary Saved Them From Famine 1600 Dominican Republic Many People Our Lady of Altagracia 1600 Conception, Chile Araucani Indians Image of Mary Became Alive 1603 Paraguay Many People Our Lady of Caacupe 1604 Ingolstadt, Germany Fr. Jakob Rem Saw Mary Floating Above Ground 1604 Cuba Many People Our Lady of Cobre 1609 Chiavari, Italy Townspeople Saw Two Visions of Mary With the Infant 1620 Spain Mary of Agreda Saw Mary With Infant Jesus and Dove Above Her 1625 Sante Fe, New Meixco Many People Our Lady of the Conquest 1630 Argentina Townspeople Our Lady of Lujan; Statue in Procession Would not be Moved 1635 Costa Rica Many People Our Lady of the Angels 1650 Venezuela Many People Our Lady of Coromoto 1631 Naples, Italy Several Jesuits Mary Announced the Eruption of Vesuvius 1634 Quito, Ecuador Mother a de Jesus Torres Our Lady of Good Success 1667 France St. Margaret Mary Alacoque Saw Sacred Heart and Mary as well 1671 France Margaret Mary Alacocque When a Child, She Saw Mary 1696 Quito, Ecuador The Bishop There Mary Cured Him and Appeared as Queen of Heaven 1714 Canada Three Priests Our Lady of the Cape 1716 Italy St. Veronica Giuliani Saw Mary, Angels and Was Shown Hell 1717 Brazil Many People Our Lady of Apparecida, 3rd Largest Cathedral in World 1820 Germany St Anna Catherine Emmerich Saw Mary Who Revealed Life of Christ 1825 Uruguay Many People Our Lady of Treinta Y Tres 1830 *Rue du Bac, Paris Sister Catherine Laboure Immaculate Conception, Miraculous Medal" 1836 *O.L. of Victories, Paris Father Genettes Parish Consecration to Immmaculate Heart of Mary 1840 *Blangy, France Sister Justine Bisqueyburu Green Scapular; Saw Mary's Flaming Heart Peirce With Sword 1840 Ars, France St. John Vianney & Mrs. Durie Saw Mary in the Cure's Room 1841 Montana, U.S.A. Report of Fr. De Smet, S.J. Immaculate Heart of Mary 1842 Rome, Italy Alphonse Ratisbonne Mary Appeared as in the Miraculous Medal 1842 Toumai, Belgium Sr. Maris Stanislaus Often Saw Mary in the "Classroom of the Poor" 1846 *La Salette, France Melanie Mathieu, Maximin Giraud Warning:Repent Keep Sunday Holy 1846 U.S.A. Our Lady of the Immaculate Conception 1848 Obermauerbach, Bavaria Farm Laborer Stichmayer Saw Mary in Meadows Weeping 1848 Montesse, France Eleven Citizens Saw Mary Often 1849 Kamten, Austria Three Shepherdesses Had Several Visions of Mary 1853 Tuscany, Italy Veronica Nucci Had Frequent Visions of Mary 1856 France Marie de Bray After a Cure at Assisi, Saw Mary as Queen of Angels 1858 *Lourdes, France Bemadette Soubirous Immaculate Conception 1858 Green Bay, Wisconsin Adele Brisse Mary Told Her to Teach the Faith 1860 Francoules, France Pauline Perie In a Church, Saw Mary Appear as a Young Girl 1863 Anglet, France Fr. L. E. Cestac Mary Appeared as Queen of Angels and Showed the devil 1865 Corato, Italy Luisa Piccarreta Many Inspirations About Divine Will 1866 Bohemia, Czechoslovalda Magdalene Kade Mary Appeared and Cured Her 1868 Bois d'Haine, Belgium Luise Lateau, Stigmatist Saw Mary With Angels and Saints 1869 Tsuwano, Japan Yasutaro, age 32 Comforted by Mary While Martyed for Faith 1870 Potay-Loigny, France General Papal Aouaves Mary Consoled Him When Wounded on Battlefield 1871 *Pontmain, France Eugene & Jsoeph Barbadette Mary with Cross; Our Lady of Hope, Co Rederptrix 1871 Innsbruck, Austria Maria Kalb Had Vision on Mary 1871 Lausanne, Switzerland Maria-Francoise Decotterd Saw Mary Twice in Her Sickroom 1871 Sr. Louis, U.S.A. Therese Schaffer When She was Very ill, She Saw Mary 1872 L'Hopital, France Christine G. Saw Mary for One Hour in a Church 1872 *Pompeii, Italy Bartolo Longo The Holy Rosary 1873 Mulhausen, France Two Little Girls Died Soon After Several Nocturnal Visions of Mary 1873 SL Avola, France Cadierina Filljung Mary Appeared in Blue Robe and White Veil 1873 Wittelsheim, Alsace Townspeople Numerous Visions of Mary 1873 Walbach, Alsace Jospeh Hoffert and Others "Our Lady of the Rhine;" Prayer and Penance 1873 Montpellier, France August Amauld Mary Requested Statue and Procession 1873 Blain, France Marie Julie Jahenny Warnings, Tears Shed Over France 1876 *Pellevoisin, France Estene Faguette Scapular of Sacred Heart of Jesus; 15 Visions of Mary 1877 Poland Four Women Had 160 Visions of Mary and Angels 1879 *Knock, Ireland Fifteen Persons Lamb of God Image in Apocalyptic Tableau 1882 Lyons, France Anne-Marie Coste Saw Mary and the Infant Jesus 1884 St. Columbin, France Maria Lordeau At Age Nine, She Had Several Classic Visions of Mary 1886 Diemoz, France Marie-Louise Nerbolliers At Age 27, Had a Vision of Mary 1886 Castelpetroso, Italy Two Virgins Over Age 30 Saw the Pieta and Our Lady of Sorrows 1890 Signy, France Alfred & Marie Caileaux Mary Appeared in Prayer to these Children 1895 Vellangany, India 12 year old ill girl Mary Appeared With Infant Jesus 1896 Bayeux, France 50 School Children Visions of Mary With Angels and Saints 1902 Ephesus, Turkey Helen Place Where Mary Lived With St. John 1904 Poland Fr. Maximilian Kolbe Mary Offered Him Crown of Chastity or Martry 1906 Quito, Ecuador Teachers, Pupils, others, 3 daysSaw Image of Suffering Madonna Move Eyes and Face 1909 Bordeaux, France Mrs. Marie Mesmin Warnings, Prayers 1917 *Fatima, Portugal Lucia, Francisco, & Jacinta Consecration to the Immaculate Heart of Mary 1918 Muzillac, France Three Children Had 65 Visions of Mary 1918 Foggia, Italy Padre Pio Saw Our Lady Many Times; She Comforted Him 1925 Tuy, Spain Sister Lucia Saw Mary With Child Jesus 1926 Marlemont, France Maria P., Six Years Old Twice Saw Mary Weeping 1928 Vosges, France Number of Children Saw Mary With Rays Coming From Her Hands 1929 Campinas, Brazil Sister Amalia Chaplet of Our Lady's Tears 1931 Ezquioga, Spain Many People Saw Our Lady of Sorrows; Angels and Saints 1931 La Pailly, France Pere Lamy Mary Ofter Spoke to Him 1932 *Beauraing, Belgium 5 Voisin & Degeimbre children Immaculate Virgin With Heart of Gold, 33 Ti*mes 1933 *Banneux, Belgium Marietta Beco, 12 Year Old Virgin of the Poor 1933 Crollon, France Children Saw Mary in White With Crown of Roses 1933 Onkerzeele, Belgium Mrs. Nieke von den Dijk M Mother of 13 Children Had Many Visions of Mary 1933 Herzele, Belgium Jules de Vuyst, 40 Mary in Light Came to His Room 1933 Olsene, Belgium Maurice Vandembroeck Saw Mary With Wreath of Stars 1936 HamSurSambre, Belgium Emelda and Adeline Pietrquin Saw Mary Surrounded by Angels 1937 Heede, England Four Girls, 12 to 14 Saw Mary and Infant Jesus in Cemetery 1937 Italy Padre Gino Mary Foretold Sufferings 1937 Heede, Germany Four Girls Intervention of Mary, Coming of Minor Judgement 1937 Poland Sister Faustina Compassion for Sister's Sufferings 1938 Belgium Berthe Petit Sorrowful and Immaculate Heart of Mary 1938 Bochum, Gemany Ursula Hibbeln "Snow White Lily of the Most Holy Trinity" 1938 Kerizinen, Briuany Jeanne Louise Rarnonet Saw Mary Magnificently Clad in Blue 1938 Bernadine Sister Prayer: "Send Your Holy Legions" 1938 Kerizinen, France Jeanne-Louise Ramonet Confidence 1938 U.S.A. Nun Requesting Purity & Sactified Family Life 1939 Keffytown, Ireland Villigers Saw Shining Figure Of Mary Above the Cliffs 1940 Pfaffenhofen, Germany Bafbel Ruess, 16 "Queen of the Rosary" 1940 Orntoncourt Mme. Jeanette Tochet Saw Mary in All Variations 1940 Bodennou, France Theresa Coat Saw Maryand Child in Dark Clouds 1943 Paris, France Mr. & MS. Debord Saw Mary as the Pieta 1943 Grinkaines, Lithuania The Villagers Saw Mary in a Crown of Rays Above the Church 1943 Italy Maria Valtorta inspired Life of Christ and Mary 1944 Bergarno, Italy Adele Roncalli 8 Visions of Mary Wearing Precious Crown 1945 Amsterdam 55 apparitions Mary Asking to be Named Co-Mediatrix 1945 Italy Marcelina Barossa and Adults Several Visions of Our Lady of Sorrows 1945 Holland Anon. Woman "Embrace All the Peoples" 1946 Pasman, Dalmatia Adults and Children Saw Mary in a Cloud Crowned With Stars 1946 Espis, France Adults and Children Several years Mary Appeared on 13th of Month 1946 Vilar-Chao Amelia Nahiridade Had Visions of Mary in Presence of Thousands 1946 Marienfried, Germany Barbara Reuss Meadiatriz of All Graces; Mary's Hour is Approaching 1947 Montichiari, Italy Pierina Gilli Rosa Mystica Messages and Warnings 1947 L'lle Bouchard, France Several Children "I Am Your Mamma in Heaven" 1947 *Tre Fontane, Rome Bruno Comacchiola, 34 Virgin of Revelation 1947 Vorstenbosch, Holland Anton & Berta van der Velden Mary wore Crown of Lilies 1947 Hungary Clara Laslone Mary Showed a Hea*hng Spring for the Sick 1947 Varzi, Italy Angela Volpini, 7 Several Visions of Mary in Rose Colored Dress 1947 Tannhausen, Germany Mrs. T. Paula, 48 Saw Mary wearing Wreath of White Roses 1947 Pleskop, France 3 Girls Mary Appeared as the Immaculate Conception 1948 Marta, Italy 4 Children and Others Mary Appeared in a Cave 1948 Lipa, Philippines Novice Teresita Mary often Appeared Wearing Crown of Roses 1948 Aspang, Austria Men of the Town Saw Mary Holding Rosary 1948 Liart, France Louis Mercier and 11 Others Saw a Silent Madonna 1948 St. Jeanaux Bois, France Mrs Lucie Manceauu, 23 Saw Mary Briefly 1949 Zo-se, Shanghai Christians Living There Saw Mary Above the Church During Mass 1949 Fehrbach, Germany Senta Roos Saw Mary Holding Rosary 1949 Lublin, Poland Many People Statue of Mary in Cathedral Wept Blood for 2 Days 1949 Hersolsbach, Bavaria Over 300 People Many Visions of Mary and Solar Miracle 1950 Casacicchio, Italy Tina Mallia, 12 Saw Mary in White and Sparkling Diadem, Sun Miracle 1950 Denver, Colorado Mary Ellen, 15 Mary Wept and Crossed Her Arms Over Her Breast 1951 Dungny, France Three Workers Saw Mary With the Infant Jesus 1951 Arluno, Italy Luigia Nova, 39 "Virgin of the Poor" 1951 Poland Barbara Klossowna Queen of Angels: Rosary 1952 Gerpinnes, Belgium Rosette Colmet, 7 Mary's Dress Decorated With Red and Blue Hearts 1952 India Fr. Louis M. Shourish, S.J. Mary Asked Devotion to Sorrowful and Immaculate Heart 1953 Calais, France 0. Lavoisier, 10 and 50 Others Saw Mary in a Cave 1953 Bivigliano, Italy Galileo Sacrestani, 49, cook Several Visions of Madonna on Monte Senario 1954 Pingsdorf, Germany Two Evangelical Housemaids Often Saw Mary in Halo of Flashing Rays 1954 Calabria, Italy Mother Elena Aiello Warnings, Penance 1954 Windy Gap, N. Ireland Seamnus Quail 1954 Seredne, Ukraine Anna, 20 times Deluge of Fire Coming 1954 Eisenberg, Austria Anna Lex, 6 Saw Mary Gloating in a Gleaming Sphere 1955 Hungary Anon. Nun Two Hearts: Life Offering 1956 Ohio, U.S.A. Sister Mildred Neuzell Our Lady of America 1955 Eisenberg, Austria Alosia Lex, Mother of 11 Terrible Punishment is Close 1958 Csecho-Slovaida Matousch, a Forester "Lourdes" of That Land 1958 Turczovka, Czech. Matousch Laschut, 42, forester Repent or Vast Regions of Earth Will be Destroyed 1961 Garabandal, Spain Four Girls, over 2000 times Prophecies, Warning and Miracle to Come 1961 Hungary Mrs. Erzsebet Szanto Kindelmann "Flame of Love, " Immac. Heart of Mary 1962 Skiemonys, Lithuania Young Girl Mary Appeared Weeping 1962 San Damiano, Italy Mama Rosa Quattrini "I Ask for the Rosary," Queen of the Universe 1963 Vietnam Rosa Maria, Novice "Merciful Virgin Queen" 1965 Belgium Marguerite "Little Souls" Movement 1966 Porto San Stefano, Italy Enzo Alocci Warnings 1968 Italy Mama Carmela Carabelli Also Many Messages From Christ 1968 *Zeitun, Egypt Thousands Mary in Images of Light Over Coptic Cathedral 1969 Cairo, Egypt Mrs. Camille Basaly Mary Gave Holy Oil for Blessings and Cured Her 1969 Mouseitbe, Lebanon 72 boys, Bishop & Others Mary Appeared 25 Times for 3 Months 1970 Tajique, New Mexico Fr. Molnar Our Lady and St. Michael Appeared to Episcopal Priest 1971 Kafr Atalla Egypt Many Appeared Over Church of St. Mary 1971 Beirut, Lebanon Hundreds of Schoolchildren Saw Moving Image of Our Lady 1971 New York State Polish exile "AW" Fatima Message and Renewal 1972 Milan, Italy Fr. Stefano Gobbi Many Locutions; Marian Movement of Priests 1973 Yugoslavia Julka (Julie) Visions, Messages, Books 1973 Italy Anon. Woman Voices From Heaven Book 1973 *Akita, Japan Sister Agnes Sasagawa Sorrowful Mary, Chastisement, Statue Wept 101 Times 1974 Vietnam Stephen Ho-Ngoc-Anh Paratrooper Tortured by Communists 1974 Canada Brother Joseph Francis Weeping Images 1974 Rome, Italy Mother Elena Patriarca Leonardi Visions, Messages, Book Mary's Truimph 1975 New Oreleans area "CE," Cuban Exile Fatima Mission vs Communism, Weeping Images 1975 Kenya Muthoni 1975 Binh Loi, Vietnam Stephen Ho Ngoc Anh Message of Fatima and the Rosary 1976 Caserta, Italy Teresa Musco Stigmatist Having Visions and Supernatural Happenings 1976 Deir-el-Ahmar, Lebanon Fr. Boutros Mounsef Our Lady Will Protect That Village: No One Will be Harmed 1976 U.S.A. Stigainist "IB" Fatima; Suffering 1976 Vietnam Theresa Warning 1976 *Cua, Venezuela Many Persons at Betania Farm Live the Faith 1978 Chiang Si, China 1979 Palestine, Beirut Many People Compassion, Consolation 1980 Lebanon, Syria 1980 Achrafie, Beirut Many Saw Mary Over Greek Orthodox Church 1980 El Escorial, Spain Amparo Cuevas "Mother of the Church," Chastinement, Darkness 1980 Cuba Young Girl 1980 *Cuapa, Nicaragua Edward Bernardo Martinez Warnings, Rosary, Make Peace 1981 Thornton, California Manuel Pitta & Others Pray Rosary for World Peace, Reepentance or War 1981 Near Shangar, China 1981 Medjugorjee, Yugoslavia Six Young Persons, & Locutions Peace, Conversion, Secrets, Miracle to Come 1981 Kibeho, Africa Six Girls and 1 Boy "Mother of the Word' 1981 Eisenberg, Austria Aloisia Lex Miraculous Grass Cross 1982 Damascus, Syria Maria Al Akhas, Stigmatist Stress for Unity in the Church, Menaces to Come 1982 Seoul, Korea Rev. McAlear & Liz Brennan Image Of Mary on Baclony 1983 Shoubra, Egypt Thousands In and around the Church of St. Damiana 1983 Tel Aviv Hundreds of People Vision of Mary Seen at Bethlehem 1983 Baguio City, Philippines Many People Heart of Mary on Statue Bled 1983 Penablanca, Chile Miguel Angel Poblete Also Many Messages From Christ; Stigmatist 1983 Belt Sahour, Bethlehem 300 People Saw Mary's Image on a Wall, Walking and Moving 1983 St Nicholas, Argentina Galdys, Mother age 48 Request for Prayer and the Rosary 1984 Guatemala Carmen Prophecies, Warnings 1984 Magomano Many People Virgin Seen in Torches and Lamps 1984 Surrey, England PatriciaCrucified and Triimphant Innocence 1984 Western U.S.A. A Man Our Lady of Sorrows; Basic Fatima Message 1985 Oliveto Citra Children, Many People Prayer, Rosary 1985 Melleray, Ireland Several Persons Belief in Mary; Peace 1985 Tierra Blanca, Mexico Elba & Zenaia, ages 13 & 11 Read the Bible, Fast, Make Sacrifices 1985 Cleveland, Ohio Woman, MH, age 48 Our Lady Protectress of the Faith 1985 NaJu, Korea Julia Repent for Sins of Abortion; Conversion or Nuclear War 1986 Hurshiv, Ukraine Marina Kizyn and Thousands Prayer and Conversion or Third World War 1986 Magomano, Kenya 1986 Blue Mts., Australia Paul Bruised Statue 1986 Manila, Philippines Soldiers ."I and the Queen of 'Mis Land" 1987 Sri Lanka Privileged Soul Messages 1987 Bessbrook N. Ireland Beulah Lynch & Mark Trevor Warnings; Mary Wants Ideal Parish 1988 Lubbock, Texas Three Adults Rosary, Prayer, Warnings 1988 Mbuye, Uganda Many People Healings, Especially AIDS Through Spring Water There 1988 Scotttsdale, AZ Fr. John D. Spaulding Hearts are Hard With Unbelief and Lack of Devotion 1989 Barrett Station Hundreds Healings, Conversion Please Note: It is rather difficult to find or accertain the authenticity of this information. We can only depend on the accuracy of our resource texts and hopefully the dependable communications and documentation which we receive from interested individuals. This compendium merely provides us with a list of possible appearances of Our Lady, and far from being too long, it is undoubtedly a great deal too sh*o*t*$ in reporting the actual number of times and places which Our Lady has appeared to Her saints and children. The fact should be clear that through the grace of God, Our Lady CAN and DOES appear. To doubt Her messages would be imprudent. This list is on a computer and additions and deletions can easily be made. Comments or input on any of these or other apparitions would be greatly appreciated by the 101 Foundation, P.O. Box 151, Asbury, NJ 08802-0151. Thank you. - dc 8/12/93 11. MARY IN EASTERN CHURCH 11.1. 12. MARY IN THE MOSLEM RELIGION 12.1. 13. MARY IN THE CHURCH OF ENGLAND 13.1. 14. MARY IN PROTESTANT CHURCHES 14.1. -- -Marida (maridai@ecs.comm.mot.com) Path: igor.rutgers.edu!newsserver.jvnc.net!howland.reston.ans.net!paladin.american.edu!auvm!CCLINK.FHCRC.ORG!mshea From: mshea@CCLINK.FHCRC.ORG (marks) Newsgroups: bit.listserv.christia Subject: Praying to saints Message-ID: <9401077606.AA760623116@cclink.fhcrc.org> Date: 7 Feb 94 12:11:56 GMT Sender: CHRISTIA@ASUACAD Lines: 89 Approved: NETNEWS@AUVM.AMERICAN.EDU * Comments: Gated by NETNEWS@AUVM.AMERICAN.EDU Comments: ******************************************************** Comments: * The following "Approved" statement verifies header * Comments: * information for gateway passage. No approval of the * Comments: * content is implied. * Comments: ******************************************************** Return-Path: <@AUVM.AMERICAN.EDU, @VTBIT.CC.VT.EDU:owner-christia@ASUVM.INRE.ASU.EDU> Return-Path: <@ASUVM.INRE.ASU.EDU:mshea@CCLINK.FHCRC.ORG> Encoding: 3598 Text Dear Robert: You write: I was wondering what people thought about praying to saints. Coorect me if I am wrong, but saints are people whom the Catholic church has deemed as having done enough good deeds in their life such that they become a saint. Bzzt! *I'm sorry, Contestant No. 1. Wrong answer. Tell 'em about it, Johnny! That's right Monte. Saints are definitely not "people whom the Catholic Church has deemed as having done enough good deeds in their life that they become a saint." This would imply that the Catholic Church teaches we are saved by our own good works and made fit for heaven and the beatific vision by our own righteousness rather than the grace of God in Christ.