Jesus speaks: I ask you to pray from the depths of your
                            heart for the newsletter and all involved,
                            for funds and for grace for all the
                            priests receiving it.

                        I ask you to pray for Fr. Mike reading the
                            section on grace.

                        Pray hourly.

                        I will renew the face of the earth.

                        You must have faith.

                        Pray hourly, I ask you, I am Jesus
                            your beloved Savior, I gave My life
                            for you so that you would be saved,
                            will you please do as I ask here and
                            pray, pray for the souls so they will
                            cooperate with graces I give to be
                            saved. I love you so much.

                        I love you, I love you, I love you.

                        I am Jesus, the Savior of the World.

Jesus speaks: Help Me!

                        I give you the writing on Grace from your founder
                            Father Carter.

                        Here I ask you to quote the section on the
                            relationships with members of the Church
                            from the chapter on Grace.

        Excerpt from Response in Christ, by Father Edward J. Carter S.J. - Chapter 3 - The Christian Life of Grace

       e) Relationship with Members of the Church
There is but one true Church of Christ. Yet this one Church has three different states of existence. There is the pilgrim Church, the Church of this world, composed of members who have received the grace of Christ and strive for its development. They have not yet obtained the goal of their efforts, as have the members of the heavenly Church, who enjoy God in eternal happiness. The Church suffering is an intermediate state of existence necessary for those who had not achieved the required purification as members of the pilgrim Church. Although there are these three phases of the Church's existence, there is a profound union existing between all the members. All these members possess the same basic life of grace in Christ, and this common life establishes the most intimate bonds of love. In our preceding chapter, we discussed the pilgrim Church. Let us now consider the Church suffering and the heavenly Church.

   The members of the Church suffering are those who have departed from this life in an incomplete state of Christian development. Their development is incomplete in the sense that grace has not fully taken possession of them, and, as a result, they are yet closed in upon themselves to a greater or lesser degree. They as yet cannot open themselves out in complete love to the Triune God in the beatific vision. They must undergo a further purification, a purification which could have been achieved upon earth with merit. Now the purification must be achieved with no merit attached. The pain of this purification is mixed with the certain expectation of achieving the vision of God. We can hasten the advent of this vision for this people by the offering of prayers and other good works. Scripture itself refers to our action on behalf of those in purgatory in Chapter 12 of the Second Book of Maccabees beginning with verse 38.

   The members of the heavenly Church are those in whom the life of grace has taken full possession and has reached its completion in the life of glory. Faith now is unnecessary, as the light of glory gives the human intellect a new strength and capacity for seeing God face-to-face. While the Christian was a wayfarer, he received the imprint of the indwelling Trinity as he shared in God's own life. Now in heaven that grace-life and possession of God reaches its completion—the absolute completion is not achieved, however, until the resurrection of the body. The divine persons give Themselves to the beatified in a profound union far surpassing that of the indwelling of the Trinity experienced here below.

   This life of heaven is still the Christ-life, for just as we possess a share in Trinitarian life here below as mediated by Christ, and exercise this grace-life as structured by Him, so also in heaven is the mediation of Christ present. In the words of Rahner, "One always sees the Father through Jesus. Just as immediately as this, for the directness of the vision of God is not a denial of the mediatorship of Christ as man."¹³ And not only does the humanity of Christ unite the blessed to God, but also, in some way, to the whole of creation. This is merely a completion of what is begun here below, namely, the union with Christ in His humanity establishing the Christian in a special relationship with God, with other men, and with the whole of creation. We have a glimpse, therefore, of the fullness of life which members of the heavenly Church possess.

   The heavenly Church, as St. Thomas says, is the true Church.¹⁴ The Church of this earth and the Church of purgatory are, each in its own way, reaching out in loving hope for the heavenly Jerusalem. Vatican II puts it very simply: "The Church, to which we are called in Christ Jesus, and in which we acquire sanctity through the grace of God, will attain her full perfection only in the glory of heaven."¹⁵

   The members of the heavenly Church can help us in living our life of grace until we too share its fullness with them. Their power of intercession on our behalf is but another ramification of the communal aspect of Christianity. We are meant to help others grow in Christ. We, in turn, are intended by God to receive aid from others—yes, from members of the heavenly Church, as well as from those with whom we dwell here below.

   Not only can we be aided by the saints' intercession, but the example of the canonized saints can also be of great value to us. They have concretely proved that full holiness is possible. Such an inspiration is of real worth when we are tempted to think that Christian sanctity in its higher degrees is impossible of attainment. Moreover, the canonized saints, in their diversity, teach us that there are many authentic versions of Christian holiness. They can be innovators in showing us that there are numerous possibilities in assimilating the mystery of Christ, although the basic assimilation remains the same for all Christians of all times. In the opinion of Rahner this is one of the chief roles the canonized saints exert in the life of the Church.¹⁶

_____
   ¹³Karl Rahner, Theological Investigations, Vol. III (Baltimore: Helicon, 1967), p. 44.
   ¹⁴Cf. St. Thomas Aquinas, In Ad Ephes., c. 3, Lect. 3.
   ¹⁵Second Vatican Council, Constitution on the Church, No. 48.
   ¹⁶Cf. Karl Rahner, Op. cit., pp. 100-101.

(End of excerpt from Response in Christ)

Jesus speaks: I ask you to pray the way I have instructed
                            you. I ask you to be united in the
                            deepest union. I ask you to pray from
                            the depth of your heart.

                        I ask you to study the picture of January 5, 2001.

                        See the golden rainbow.

                        I LOVE you with the tenderest love.

Genesis 9: 15

I shall recall the covenant between myself and you and every living creature, in a word all living things, and never again will the waters become a flood to destroy all living things.

Isaiah 49: 15

Can a woman forget her baby at the breast,
feel no pity for the child she has borne?
Even if these were to forget,
I shall not forget you.

Father Carter's Homily - February 1, 2000

          The offering of the votive Mass of the Holy Eucharist allows us all sorts of possibilities to reflect upon this multi-splendored gift which is the Eucharist. Today I thought I would give a homily which allows us to deepen our appreciation and our thanksgiving for the availability of the Eucharist to us. Even we, who try to be so fully committed to Christ and to Christ in His Eucharistic gift, can at least a little bit of the time, to a certain degree, take the Eucharist for granted and not appreciate its daily availability to us. These two stories I'm going to quote bring out the fact that not all Catholics have this daily availability and sometimes when they have it they have to experience the endangerment of their own lives to attend the Eucharist. And this first story is found in Fulton Sheen's book, Through the Year with Fulton Sheen, brings this fact out that especially during those war years—Second World War and communist domination after World War II—how people literally around the world, at least in those communist dominated countries and during the German occupation in World War II actually risked their lives for the great privilege of attending the Eucharist. And here's that story from a German concentration camp. "A priest who was in the German prison camp Dachau describes the Mass after all the German guards were in bed. He said, ‘Our lives were in danger if we were ever discovered. A young priest had to memorize the names of all of those who had received Communion. After night call and bed check, we would set our guards, darken the windows, and the lucky one to be chosen to celebrate for this momentous occasion would carefully brush his pathetic garb, put the stole over his shoulders, and by the small light of his smuggled candle begin the commemoration of that great passion... We could understand the Mass. All that could crowd into the room were there, tears of joy running down our cheeks. Christ the Lord, who knew what suffering was, was coming... to bring us strength and consolation. The small hosts were broken into as many particles as possible so that the greatest number could communicate. We had to keep a secret roster of those who received. We missed some of the liturgy perhaps, but I think that God looked down into that prison room and found a particularly refreshing response to his cry of love from the cross, ‘I thirst.’ There was nothing that could keep us from doing all in our power to be closer to God.’ " ¹ And if this story brings out the great danger many have undergone to attend the Eucharist, this next story brings out the fact that in many sections of our world today there are not enough priests, and many Catholics do not have the Eucharist because of this shortage of priests. And this is related to us by Pope John Paul II in one of his letters, his Holy Thursday letters, to his fellow priests. He says, "Dear brothers: ...you who have put your hand to the plough and do not turn back, and perhaps even more those of you who are doubtful of the meaning of your vocation or of the value of your service: think of the places where people anxiously await a priest, and where for many years, feeling the lack of such a priest, they do not cease to hope for his presence. And sometimes it happens that they meet in an abandoned shrine, and place on the altar a stole which they still keep, and recite all the prayers of the Eucharistic Liturgy; and then, at the moment that corresponds to the transubstantiation a deep silence comes down upon them, a silence sometimes broken by a sob... so ardently do they desire to hear the words that only the lips of a priest can efficaciously utter... So deeply do they feel the absence of a priest among them!... Such places are not lacking in the world. So if one of you doubts the meaning of his Priesthood, if he thinks it is ‘socially’ fruitless or useless, reflect on this!” ² And so we who have the great privilege of attending the Eucharist each day, let us pray during this Mass and always not to take that availability for granted, but to get the most out of each Eucharistic participation. And as we participate, among our other petitions, let us ask the Father to send us more priests, good and holy priests, and to renew His present priests with the greatest desire for the greatest holiness. Father, we put this petition before You through Your Son Jesus, in the Holy Spirit, with the prayerful assistance of Mary, our Mother.

Notes:

1. Through the Year with Fulton Sheen, Servant Books, pp. 99-100.
2. Pope John Paul II, Holy Thursday Letters to My Brother Priests, edited by James P. Socias, Scepter Publications and Midwestern Theological Forum, pp. 38-40.

Mary'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)