Mary has requested that the daily message be given each day to the world. It is read nightly at the prayer service from her Image Building in Clearwater, Florida, U.S.A. This is according to her request. All attempts will be made to publish this daily message to the world at 11 p.m. Eastern time, U.S.A.We acknowledge that the final authority regarding these messages rests with the Holy See of Rome. |
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October 28, 2000 - Feast of Sts. Simon and Jude, Apostles
A Prayer for Intimacy with the Lamb, the Bridegroom of the Soul
Oh Lamb of God, Who take away the sins of the world, come and act on my soul most intimately. I surrender myself, as I ask for the grace to let go, to just be as I exist in You and You act most intimately on my soul. You are the Initiator. I am the soul waiting Your favors as You act in me. I love You. I adore You. I worship You. Come and possess my soul with Your Divine Grace, as I experience You most intimately.
Messenger: Include Our Lady of the Holy Spirit Center in 6:20 prayers.
Messenger: Dear Jesus, my
Bridegroom,
I need you now. The moments after Communion fade away so quickly. I want most to help save souls. I want to be so identified with You. I want to be so deeply united to You, united to the Holy Sacrifice of the Mass in my prayers and my life.
Our founder has laid down his life to help save souls. He has written about the Mass and the Church and Mary and You, my beloved Jesus, and our relationship with the Father and the Holy Spirit, and our relationship with all in the world. Oh Jesus, I love You so much. As our founder struggles more with cancer, I feel more committed than ever to help lead souls into a deeper love union with you.
I am Your bride and I want to live so every moment of every day, laying down my life for souls. Souls can unite to the Mass and offer their lives as a sacrifice.
One thing is very clear. We help in this redemptive act the more fully we are united to the Mass at every moment. When we go to Mass we can partake in that Sacrifice.
Whether I am at Mass or not, I see You, Jesus, as the Priest offering Sacrifice and I unite to the Mass in offering myself as a sacrifice. My heart has hurt lately. I want to pray from the depth of my soul.
Oh God, I thank you for your gifts to us as Shepherds of Christ. We cannot be as the hired men, we must lay down our lives for the flock. We love them.
I love You Jesus and all the souls You gave Your life for. I see how I carry out Your life, death and resurrection in my life. Oh Jesus, help me unite all my prayers to the Mass and pray through the powerful intercession of Our Lady of Clearwater and the saints and angels. She is the Lady Clothed with the Sun. I LOVE YOU.
Ephesians 2: 19-22
So you are no longer aliens or foreign visitors; you are fellow–citizens with the holy people of God and part of God’s household. You are built upon the foundations of the apostles and prophets, and Christ Jesus himself is the cornerstone. Every structure knit together in him grows into a holy temple in the Lord; and you too, in him, are being built up into a dwelling–place of God in the Spirit.
Psalm 19: 1-2, 3-4
The heavens declare the glory of God,
the vault of heaven proclaims his handiwork,
day discourses of it to day,
night to night hands on the knowledge.No utterance at all, no speech,
not a sound to be heard,
but from the entire earth the design stands out,
this message reaches the whole world.
October 28, 2000 - Second Message
Messenger: Dear apostles,
Jesus gave a message yesterday. All apostles should attend daily Mass and do one hour of adoration if at all possible. Jesus says this is the key. He gives us the greatest grace. Also we need to pray hourly, even if only for a minute. We must pray the Healing Rosary for Father and think how important it is to pray for the world. We must unite as a body to the Holy Sacrifice of the Mass all day.
Jesus speaks: TODAY, SATURDAY – pray healing rosary at 6:20 p.m. for Father (our founder).
ALL POSSIBLE PLEASE PRAY.
Our Lady of Holy Spirit Center, Florida, China, Indiana, Morrow, Ohio.
Bead by Bead.
Please use prayer list from yesterday, this is very important.
October 28, 2000 - Third Message
Messenger: Pray for 4 urgent intentions.
MARY SPEAKS: TELL THE WORLD TO PRAY THROUGH THE INTERCESSION OF OUR LADY OF CLEARWATER, UNITED TO THE MASS. PRAY THE ROSARY.
Messenger: Please pray for the healing of Father Carter through the intercession of Our Lady of Clearwater.
A Rosary for Healing or for Someone with Cancer.
On one Hail Mary bead or as many as you desire, say: (this is given for Fr. Carter, you can replace your loved one's name).
May God heal Fr. Carter through the intercession of Our Lady of Clearwater in union with the Mass and all the Masses being celebrated around the world.
Pray the Hail Mary or Hail Mary's then pray this after the Hail Mary.
May the cancer be uprooted and thrown into the sea.
We believe with all our hearts.
After the Glory Be— pray the following petition.
May Fr. Carter be healed through the intercession of Our Lady of Clearwater if it be the holy will of God.
Note: You can look at Mary on the image rosary while you pray this rosary.
Mary speaks: I WANT YOU TO LOOK AT MY IMAGE AND PLEAD FOR HEALING THROUGH THE POWERFUL INTERCESSION OF OUR LADY OF CLEARWATER.
CIRCULATE MY IMAGE ROSARIES.
CIRCULATE MY IMAGE PICTURES.
October 28, 2000 - Fourth Message
Mass Book II Entry
Through Him, With Him and In Him
Chapter 4 - The Sacraments and the Mass
1. The Sacraments in General
2. The Mass
a) Sacrifice in General
1) Interior Oblation
2) Exterior Offering
3) Immolation of the Victim
4) Acceptance of the Sacrifice by God
5) Partaking of the Sacrificial Victim
b) Christ's Sacrifice
1) The Interior offering of Our Lord
2) Ritual Oblation
3) Immolation of the Victim
4) The Father's Acceptance of Christ's Sacrifice
5) The Banquet in Christ's Sacrifice
c) The Sacrifice of the Mass
1) Interior Oblation of the Mass
2) Ritual Oblation of the Mass
3) Immolation of the Victim
4) The Father's Acceptance of the Eucharistic Sacrifice
5) Partaking of the Eucharistic Meal
d) The Christian's Participation in the Mass
1) The Baptized Christian and the Mass
2) The Mass lived out
Excerpt from Response in Christ (by Fr. Edward J. Carter, S.J.)
From Chapter Four - The Sacraments and the Mass
d) The Christian's Participation in the Mass
God has created man a social being. This fact has relevance as regards man's salvation and perfection. Man does not go to God alone, but rather is saved and perfected with and through others. This is evident in the study of salvation history as one observes God communicating Himself to man in the framework of community. As we have seen, this social dimension is also readily evident in the liturgy.
As we now discuss the individual's participation in the liturgy, we in no way intend to underestimate the communal aspect of the eucharistic sacrifice. We constantly presuppose it and its importance. Liturgy as communal is the indispensable framework and background for any discussion of the individual's liturgical participation.
Granted all this, it is still useful and necessary to speak of the individual's participation in the Mass.33 Ultimately it is the individual as individual who accepts or rejects God's offer of salvation and sanctification. Therefore, to speak of the individual's response to God in the liturgy is highly significant. Despite all the communal helps the individual receives in the liturgy, despite the fact that the individual must always be deeply aware that he is a member of the community, the People of God, it is still true to say that it is within the depths of his own mysterious, individual personality that the Christian either becomes a mature Christian through the liturgy or fails to do so. With such preliminary ideas established, let us now consider the Christian and his role in the Mass.
1) The Baptized Christian and the MassOnce again the reader is reminded that through baptism the Christian becomes incorporated into Christ and His Church. Confirmation perfects this incorporation. Although baptism incorporates us primarily into Christ's death and Resurrection, we again stress that it also unites us with Christ in all His mysteries. This is so because all Christ's mysteries are essentially one mystery, for none of them stands separately by itself. Consequently, one cannot be initiated into Christ's paschal mystery without simultaneously being incorporated into all of His mysteries.
The fact that all of Christ's various mysteries are contained in the total mystery of Christ enables the Christian to encounter the entire Christ in the liturgy. Mention of this fact brings us to our next point.
In baptism the Christian first encounters and relives the mystery of Christ. He thereby receives a new life. But this life must be nourished. The Christian must constantly re-encounter the mystery of Christ, and this he does chiefly through the eucharistic liturgy. Here the Christian is daily privileged to encounter Christ in the most intimate fashion. Here above all he exercises his priesthood and consequently grows in supernatural vitality. We use the word exercise purposely, since the liturgy is primarily an action, an exercise of the priestly office of Christ.
Since the baptized Christian is sacramentally participating in the mystery of Christ at the Mass, his priestly act must be modeled after that of Christ's. This is true because the life of grace flowing out of the seals of baptism and confirmation is structured according to certain modalities or characteristics based on the life of Christ. This truth was developed at some length in the previous chapter. There we stated that Christ, the head of the Mystical Body, has determined, through His own life of sanctifying grace, the general lines of development according to which His members' lives of grace grow and mature.
Therefore it is evident that the whole of the Christian's life must be orientated to the Mass and be centered about it; for in Christ we see His entire life centered around His priestly act of Calvary. This is true because His interior sacrificial disposition, the essence of His priestly act, permeated everything in His life.
The baptized Christian should also bring his daily life, his whole life, to the eucharistic sacrifice. The Church which assembles about the altar is not a nebulous, ethereal entity, but the Church of this earth. It is the Church of men and women who are immersed in the work of this world. As they gather for the eucharistic sacrifice, they are therefore not removed from the world of their ordinary daily lives to an unreal world of ritual which has no connection with their temporal cares and activities. Rather it is the reality of this ordinary daily life which they bring to offer as priests and victims in union with Christ, priest and victim. In such a manner, then, the eucharistic sacrifice looks to the past life of the Christian.34
Yet the Mass also looks to the future of the Christian. By his participation in the Mass he receives grace to assimilate in a more perfect manner the mystery of Christ. Ideally, each Mass participated in by the Christian should mean that he leaves the eucharistic assembly with a greater Christ-likeness. Thus he takes up his daily life as a more fervent Christ-bearer.
The Mass as it looks to both the past and future embraces the Christian's entire life. It is meant to be lived each minute of the Christian's life. Durrwell says: "The Mass is said in order that the whole Church and the whole of our life may become a Mass, may become Christ's sacrifice always present on earth. St. Francis of Sales resolved that he would spend the whole day preparing to say Mass, so that whenever anyone asked what he was doing, he might always answer, 'I am preparing for Mass'. We also could resolve to make our whole lives a participation in the divine mystery of the Redemption, so that when anyone puts the question to us, we can always answer, 'I am saying Mass'."35
2) The Mass lived outAs the Christian lives out the Mass, he is consequently daily laboring with Christ in furthering the work of the subjective redemption. This is so because Christ's sacrifice was a redemptive act, and the Church's reliving of this act in the Mass is also redemptive. In this regard we must remember that the entire universe – not merely man – has been redeemed. The nonrational and rational world alike await the furthering of the redemption. St. Paul tells us: "From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth; and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free." (Rm 8:22-23).
How does the Christian help Christ redeem the world? (Henceforth the term "world" is to be understood as including both rational and nonrational creation.) As previously stated, the Christian helps Christ redeem the world by reliving Christ's mysteries. The same "events" or mysteries which accomplished the objective redemption further the subjective redemption also. Since at the heart of Christ's mysteries are His death and Resurrection, it is especially these that the Christian must relive. As the Christian dies mystically with Christ through loving conformity with the Father's will, he rises with Christ to an ever greater share in the Resurrection, in the newness of life, in the life of grace. As the Christian in this manner relives the paschal mystery of Christ, he is accomplishing not only his own redemption, but he is also, in a mysterious yet real manner, helping Christ redeem the world.
Although Christ's life was summed up in death-resurrection, it also included various other "events" or mysteries. Each of these in its own manner contributed to the redemption. So it is with the Christian's life. His participation in Christ's death-resurrection must be "broken down" into the other mysteries of Christ's life.
The Christian must always remember that he carries away from the Mass not only the Christ of the death and the Resurrection, but also, for example, the Christ of the hidden life and the Christ of the public life. As the Christian lives out his Mass in the exercise of his Christ-life, all these various mysteries should therefore be present.
Before we give examples of how the Christian can relive these saving events of Christ's life, it is well that we first distinguish the two different levels on which the Christian assimilates the mystery of Christ.
Christ, through His death and Resurrection, has transformed us. This transformation is a "new creation," a new life of grace. Through our baptism we are initiated into this life and consequently we exist as new creatures. As long as we possess the life of sanctifying grace, which is our share in the mystery of Christ, we are living according to this new existence whether or not this life here and now incarnates itself in a concrete, supernatural act. In this sense the life of grace, the "new creation," is fundamental, radical and transcendent, a share in the transcendent holiness or mystery of God Himself.
However, God expects that our life of transcendent holiness incarnate itself in concrete supernatural acts. It is in this respect that we speak of reliving the various mysteries of Christ through specific supernatural attitudes and acts. This may also be called imitation of Christ, but with a certain precaution, namely, that the imitation in question is to be considered primarily as interior rather than exterior. By this we mean that although the Christian can to a certain extent imitate Christ according to what was His external mode of conduct, it is primarily through adopting the mind of Christ – His interior dispositions – that the Christian puts on Christ. With this said we now offer suggestions as to how the Christian relives the mysteries of Christ whose presence and transforming influences have been encountered in the eucharistic liturgy.
For instance, each member of Christ, whether he be bishop, priest, religious or layman, can accomplish much of his redemptive work by an intense reliving of Christ's hidden life. Certainly our heavenly Father would have us learn a great lesson from this fact, namely, that His Christ lived out so many years of His earthly life in a hidden manner, doing the ordinary tasks of the ordinary man. In assimilating this particular mystery of Christ the Christian must say with Rahner: "Let us take a good look at Jesus Who had the courage to lead an apparently useless life for thirty years. We should ask Him for the grace to give us to understand what His hidden life means for our religious existence."36
Christ did not lead only a hidden life, but a public life also. All vocations within the Church are likewise called upon to reproduce this part of Christ's life in some manner. One aspect of Christ's public life that should be common to all Christian vocations is the selflessness, the constant concern and love for others which Christ constantly and vividly displayed. This concern for others cost Christ much in fatigue of body and mind. Nevertheless, He continuously gave Himself completely to others.
Another characteristic of the public life which all can imitate is that of Christ as witness. Here, then, we reemphasize within our present context that which was stated in an earlier chapter concerning the Church's continuation of Christ's prophetic role. Christ was a witness to the Father, a perfect manifestation of the Father's truth and love. He bore this witness not only through His formal teaching but also through His actions, His attitude, His gestures. All members of Christ are called to give witness also. The Christian's entire life should be a witness to the truth he holds. The world comes to know Christ through the Christian. Schillebeeckx comments on this aspect of being witness: "Our life must itself be the incarnation of what we believe, for only when dogmas are lived do they have any attractive power. Why in the main does Western man pass Christianity by? Surely because the visible presence of grace in Christians as a whole, apart from a few individuals, is no longer evident."37
St. Paul sums up the redemptive work of Christ under the mysteries of death-resurrection.38 These are the principal mysteries which the Christian must assimilate from the eucharistic liturgy and reproduce in his own life. More and more the Christian spiritual life is being considered as a process of death-resurrection. It is obvious why this is so, for if Christ's entire life was summed up in His death-resurrection, so also is that of His members.
Christ's death and Resurrection are so closely united that they are two facets of one mystery rather than two separate mysteries.39 It is likewise with the Christian. The death aspect of his supernatural life is intimately connected with his life of resurrection, and in various ways. For instance, his very life of grace is his life of resurrection, but his continual growth in spiritual death – death to selfwill in all its numerous manifestations – is achieved through grace. Consequently, the Christian's life of resurrection always accompanies his life of death. We also see the two connected more obviously in the sense that a growth in the death element always results in a growth in the resurrection element.
The daily life of the Christian, then, is a combination and antithesis of death-resurrection. As he gives himself in love to the Father's will, manifested to him in so many ways, the Christian is achieving both death and resurrection. Christ's ultimate goal, as man, was His Resurrection. Resurrection, a greater share in the divine life through grace, is also the goal of the Christian.
These few remarks give examples of how each member of the People of God is called upon to relive Christ's entire life as centered in death-resurrection. More could be said. But we think our remarks have sufficed to indicate how the Christian is to live out these various mysteries of Christ. Moreover, let it be recalled that all the mysteries ultimately make up the one mystery of Christ.
What we have said thus far applies in general to all vocations. But since there are different vocations within the Church, we must also say that each of these projects Christ in a somewhat different manner. Each Christian must study how in particular he is called to put on Christ. Essentially, of course, all put on Christ in the same manner. Yet there are accidental differences according to the vocation, work and individuals involved. For instance, the lay person, in general, is called to a deeper involvement in temporal affairs than is the religious.
Each member of Christ, according to his particular vocation, work and personality, has something special to take away from the Mass.40 Each Christian, as he lives out the mystery of Christ, projects Christ to the world in his own way. Each Christian, as he himself grows in Christ-likeness, is also helping Christ to redeem the world in a manner commensurate with his total Christian person. For holiness is necessarily apostolic whether the Christian at any particular time is engaged in an external apostolate or not.
Each Christian, according to God's plan for him, must have a vital and dynamic desire to help Christianize the whole world. Perhaps he can do very little through direct, external apostolate. But his prayers and sacrifices – indeed, his entire life – can touch the whole world. Through an intense Christian life the individual can help Christ further the redemption of the family, the business world, the social structure and the like. The Christian is called to have this deep desire: to see the whole universe imprinted with the name of Christ. How true it is to say that the Christian's vocation, rooted in the liturgy, calls for deep involvement in this sacred activity.41
In schematic outline we have discussed the manner in which the baptized Christian extends his Mass to his daily existence. As he so lives out his Mass, he is becoming more Christlike. He becomes a more perfect priest and victim for his next participation in the eucharistic sacrifice.42 The beautiful cycle which the Mass contains lies exposed before us. As part of this cycle the Christian is intimately involved in the process of continued redemption. The Mass is the center of the Christian life: ". . . the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the fount from which all her power flows."43
________
33. Cf. Karl Rahner, Nature and Grace (New York: Sheed & Ward, 1964), pp. 23f.
34. Cf. Jungmann, "Eucharistic Piety" in Worship, Vol. 35 (1961), p. 419.
35. F. X. Durrwell, In the Redeeming Christ (New York: Sheed & Ward, 1963), p. 63.
36. Karl Rahner, Spiritual Exercises (New York: Herder & Herder, 1965), p. 160.
37. Schillebeeckx, Op. cit., p. 209.
38. Cf. L. Cerfaux, Christ in the Theology of St. Paul (New York: Herder & Herder, 1959), pp. 190-192.
39. Durrwell, The Resurrection, p. 48.
40. Cf. Karl Rahner, The Christian Commitment (New York: Sheed & Ward, 1963), p. 168.
41. Cf. Second Vatican Council, Constitution on the Church, No. 36.
42. For a current treatment of the varied richness of the Eucharist, cf. J. Wicks, "The Movement of Eucharistic Theology" in Chicago Studies, Vol. 10 (1971), pp. 267-284.
43. The Constitution on the Sacred Liturgy, No. 10.
(End of Excerpt from Response in Christ)
(Please copy and pass out to family and friends.)
Mary's
Message from the Rosary of August 27, 1996Mary speaks: I stood beneath the cross of my Son, and my Heart was in such pain for I saw Him before my eyes. I saw Him covered with blood. I saw Him die. My Heart, my children, my Heart to watch my Son, but my Heart, my Heart, how I suffered for my little children of the world that give in to this world and give up the love of my Son. O my little children of light, I give you this message. Carry this light into the darkness for your Mother Mary, for I stood beneath the cross and I cried. I cried for the little ones. I cried for the young ones, the ones that do not care and will lose their souls. How do I make you see for you will not listen to me? What can I do? I come. I appear. I beg. I plead. I give you these gifts from my Son, and you reject me. I do not deliver messages very often anymore for I have been ignored. The message is the same. You do not read the messages I have given to you. Please help me. Help the little children. I appear. I appear. I appear, and I am ignored. I stood beneath the cross, and I cried. I cried, and my Heart was in such anguish for my little children, for I am searching for them this day as I searched for the Child Jesus. Please, please help me. I cannot hold back the hand of my Son any longer. I am Mary, your Mother. I ask you to help my children. You are my children of light.
Song: O Lady of Light, shining so bright, be with us this day, guiding our way, O Lady, O Lady of Light.
Mary speaks: I appear to you as Our Mother of Sorrows.
(End of Mary's Message)
MY VALENTINE FOR JESUS AND MARY
AND THE WORLDI _________________ give my heart to
You Jesus and Mary on this day
_________________
I promise to help spread the devotion to
the Hearts of Jesus and Mary.
Q: How do I feel when I am upset and you will not listen or even try to understand in love?
Copyright
© 2000 Shepherds of Christ. Shepherds of Christ Ministries
PO Box 193
Morrow, Ohio 45152-0193
Telephone: (toll free) 1-888-211-3041 or (513) 932-4451
FAX: (513) 932-6791