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.

I appear my children on this former bank building in Florida, Our Lady Clothed with the Sun.

October 26, 2000

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: Please pray for 3 urgent intentions!

Jesus speaks: My people,

I am communicating to the earth through the messages I give daily. These messages are most important to bring about the Reign of My Sacred Heart.

There is a small remnant of people that hear My message daily.

You have been chosen to help change the world.

You must pray united to the Mass.

Pray through the powerful intercession of Our Lady of Clearwater for the priests, the Church and the world.



I love you,


You are My apostles.

Messenger: Please pray for the healing of Father Carter through the intercession of Our Lady of Clearwater.

October 26, 2000 - Second Message

A message from Jesus

Jesus speaks: YOU MUST PRAY.

Your society is sick.


Jesus speaks: You can pray for the healing of the people of society using the Healing Rosary, pleading that the cancer that makes people sick in society will be uprooted and thrown in the sea—

Pray as directed through the powerful intercession of Our Lady of Clearwater—unite it to a particular Mass and all Masses going on around the world.

I love you, Jesus.

Pray through Our Lady of Clearwater united to the Mass.

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.




October 26, 2000 - Third Message

Messenger: Nine years ago this month Jesus began giving me these revelations, October 1991.

50 years after Fatima, our founder wrote Response in Christ, his first book.

33 years later, we present them to you.

From the book, Response in Christ, we include the following excerpt about the Mass.

I wish to present an outline of the chapter here on the Mass.

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

Mass Book II Entry

Through Him, With Him and In Him

Excerpt from Response in Christ (by Fr. Edward J. Carter, S.J.)

From Chapter Four - The Sacraments and the Mass

       b) Christ's Sacrifice

We will consider Christ's sacrifice according to the same constituent elements of sacrifice already discussed. In this treatment we will follow the theory of the unicists, who hold that Our Lord offered only one complete sacrifice as opposed to the dualist theory which says Christ offered two complete sacrifices, one at the Last Supper, and one on Calvary. The Church allows either position. We prefer to follow the position of the unicists, since this seems to give a greater unity to Christ's sacrifice, and indeed to the total mystery of Christ. This profound unity of Christ's mystery has become more and more apparent with the scriptural, liturgical and theological renewals.12

       1) The Interior offering of Our Lord

The sacrifice which Christ offered for the redemption of the world was first and foremost an interior moral act. Christ's life possessed its great value because of His interior dispositions. His entire life was a constant gift of Himself in love to the Father and to mankind, and Calvary was the supreme expression of this gift. This gift of self was regulated by a perfect conformity to His Father's will.

     Christ not only was constantly living out this interior disposition of sacrifice, but He strove to inculcate the necessity of it in the Jews of His time. He constantly opposed a false and legalistic concentration on the mere externals of Jewish purifications, for such an attitude tended to diminish the necessary internal dispositions. The synoptic theology of sacrifice stresses this attitude of Christ. Bernard Cooke states: "This insistence of Jesus on internal dispositions characterizes the Synoptic theology of sacrifice, which continues and completes the prophetic emphasis on the moral and individual aspect of sacrifice.  . . . One must be careful, however, not to exaggerate the opposition (either in the prophets or in the Synoptic Gospels) between cult and internal dispositions of soul."13

       2) Ritual Oblation

As we have said, man, because of his corporeal and social nature, has always desired to express the interior oblation of sacrifice in an external, ritual oblation. So it was with Christ. Unlike the dualists, who maintain that Christ's interior offering was sufficiently exteriorized during the passion itself, the unicists maintain that the only place where we can locate a ritual oblation is at the Last Supper. This ritual oblation cannot be found in any other phase of Christ's sacrifice – from the Garden to the Cross – despite the efforts of some to do so. Notice, too, that in the case of Christ's sacrifice, the ritual oblation of the Last Supper is of a victim-to-be-immolated rather than of a victim already immolated.

     Christ's ritual oblation at the Last Supper possessed a many-faceted signification. We will comment on several aspects. We begin by recalling the social implications of the ritual oblation. This social element is present in Christ's actions at the Supper. He told the Apostles to do what He was doing in commemoration of Him. This would assure that in the future the head and members of the Church would sacramentally renew Christ's redemptive, sacrificial act. In this manner the members of Christ's Body would not passively receive the graces of Christ's sacrifice, but rather would assimilate these graces by actively entering into Christ's act of atonement. Consequently, Christ's sacrifice, in its perennial, sacramental renewal down through the ages, was to be of a social, corporate nature.

     Closely related to this social aspect of Christ's actions were the covenant significations of the Last Supper ritual. This is brought out by observing the connection of Christ's actions with two of the chief types of Jewish sacrifices we have previously mentioned, the sacrifice of the pasch and that of covenant. In both of these the concept of sacrificial blood enters in.

     The Last Supper was a paschal meal, or at least had a paschal significance. The Jewish paschal meal commemorated the Jewish people's delivery from Egyptian slavery, which, in turn, symbolized their deliverance from sin. The enslaved Jews had been freed from Egyptian tyranny with the aid of the blood of the paschal lamb. For this blood, we recall, had exempted Jewish homes from the visit of the exterminating angel. How fitting, then, that at the paschal supper Christ instituted the eucharist in which His blood is sacramentally shed. He is the new paschal lamb whose blood frees us not from Egyptian slavery but from slavery to sin. The old pasch, a covenant communion between Yahweh and His chosen people whom He delivered from Egypt, gives way to the new pasch, the new covenant communion between God and His people.

     These ideas concerning covenant lead us to a consideration of the second type of Jewish sacrifice linked with Christ's actions at the Last Supper. We recall that in the sacrifice of the covenant Moses sprinkled sacrificial blood on both the altar representing Yahweh and the people. This blood, considered to be source of life, united Yahweh and His people in a union, a common life, or, in other words, a covenant. We understand, consequently, the deep significance of Christ's words at the Last Supper when He referred to His blood as being that of the new covenant. This is the blood which establishes between God and men a new union, a new covenant.

       3) Immolation of the Victim

The central importance of Christ's sacrificial blood is evident. It is the blood of the new paschal lamb. It is the blood of the new covenant, the blood which redeems man. The shedding of this blood occurred during the immolation of Christ's passion-death. Schillebeeckx points out the significance of this immolation in blood: "The Blood of Christ is a theme that is truly central in the primitive Church, as Scripture shows it to us. This death sanctifies mankind, reconciles, establishes peace, redeems, constitutes the Church, and therefore unites man in communion with God and his fellow men. We are redeemed in sanguine, through the blood of Christ – this we find on almost every page of Scripture. It is impossible therefore to spiritualize Christ's sacrifice, to make it merely an internal act of love. There was indeed the act of love, but it was embodied in the sacrifice of blood."14

     At this point we also note the profound unity of Christ's sacrifice. We observe that priest and victim are one and the same. At the Last Supper, Christ is chiefly priest; on Calvary, He is chiefly victim. Yet He is always priest and victim. Christ does not perform the immolation. He rather endures it. However, this is sufficient since it is not necessary for the priest of the sacrifice to achieve the immolation himself.

       4) The Father's Acceptance of Christ's Sacrifice

We have demonstrated that one of the constituent elements of sacrifice is its acceptance by God. In the case of Christ's sacrifice, this acceptance by the Father was accomplished in a most glorious fashion – through Christ's Resurrection and Ascension. The Father glorified His Son for the perfect, whole-hearted sacrifice of Calvary. This glorification shall endure for all eternity, since Christ reigns at the right hand of the Father as eternal victim, as eternal, glorified victim. Through this glorified Christ the treasures of His sacrifice are distributed to all men: "Christ's glorification is the mystery whereby the treasures of his divinity flow to us, through the opening of his mortal life."15

     In the union of these last two elements of Christ's sacrifice, His immolation in death and the acceptance of His sacrifice through the Resurrection and Ascension, lies the essence of Christ's redemptive act – of course, in saying this we presuppose the first element of Christ's sacrifice, His interior disposition or oblation; this is the essential element. This union of Christ's death and Resurrection is called His paschal mystery, His passover. In what did this passover or transition consist? In our initial chapter we briefly described this passover of Christ. We will now expand to some extent upon this basic reality of Christ's life.

     The divine love, or agape, descended into this world for the salvation of men. This saving force manifested itself to men through the redemptive activity of the Word made flesh. By becoming man, Christ, although free from sin, submitted Himself to the conditions and circumstances of a sinful world. His redemptive activity consisted in a struggle with the forces of evil. As this struggle developed, Christ at the same time was returning to the glory of His Father. He finally conquered completely through His paschal mystery. Through His death He liberated Himself completely from a world impregnated with sin and passed over into the new order of the Resurrection. Moreover, Christ experienced this transition process not just for Himself. By His own passover Christ achieved for all men the opportunity to pass from death to life, from a life of sin to a new life as sons of God. In the words of Lyonnet, "The redemption is essentially the return of humanity to God. The return is accomplished first of all in Christ who died and rose again as the first fruits of this humanity (objective redemption), and then in each Christian who dies and rises again with Christ in baptism (subjective redemption)."16

     Consequently, we have observed, in terms of sacrificial elements, the most intimate union which exists between Christ's death and Resurrection. They are inseparable, and lie at the heart of the total mystery of Christ. This paschal mystery is central, therefore, to the liturgy and to the whole Christian life.

       5) The Banquet in Christ's Sacrifice

The cycle of sacrifice is strikingly completed by God graciously extending an invitation to partake of the offered victim. This element of sacrifice is miraculously fulfilled in Christ's oblation. By the words of consecration the bread and wine become Christ. In this manner Christ gives Himself to His disciples at the Last Supper. We will further develop these ideas of eucharistic communion in our consideration of the Mass.

     We hereby complete the consideration of the elements of Christ's sacrifice. According to the unicists there was but one sacrifice of Christ. The Last Supper, death and Resurrection each contributed essential elements. This one sacrifice of Christ endures in its efficacy for all time. In itself it is not to be repeated. Its sacramental renewal, however, is repeated daily on our altars in the Mass.
     12. Cf. Bernard Cooke, Christian Sacraments and Christian Personality (New York: Holt, Rinehart, and Winston, 1965), pp. 132-133.
     13. Bernard Cooke, "Synoptic Presentation of the Eucharist as Covenant Sacrifice" in Theological Studies, Vol. 21 (1960), p. 12.
     14. Schillebeeckx, Op. cit., pp. 21-22.

     15. Durrwell, Op. cit., pp. 68-69. This "acceptance" element of Christ's sacrifice is an extremely important one, a fact being shown through contemporary scriptural, theological and liturgical studies. Two outstanding works which treat of the role of Christ's Resurrection in God's redemptive plan are F. X. Durrwell's The Resurrection and L. Cerfaux's Christ in the Theology of St. Paul.
     16. S. Lyonnet, "La valeur sotériologique de la résurrection du Christ selon saint Paul" in Gregorianum, Vol. 39 (1958), pp. 312-313. Translation taken from Theology Digest, Vol. 8 (1960), p. 92.

(End of Excerpt from Response in Christ)

Messenger: Rosary in Clearwater, Florida - November 5, 2000.

Messenger: Mary wants the Red Rosary Book printed. It will cost $12,000 - $14,000 to get them reprinted.

ROSARIES from the Hearts of Jesus and Mary

Messenger: Pray for Perry.

(Please copy and pass out to family and friends.)

Sorrowful MotherMary's Message from the Rosary of August 27, 1996

Mary 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)


I _________________ 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.


Question for married couples and others in intimate relationships:

Q: When we suffer trials, how can we share these trials with each other in the greatest love?

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All scripture quotes are from the New Jerusalem Bible, July 1990, published by Doubleday.
Revised: October 26, 2000
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