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 11p.m. Eastern time, U.S.A. We acknowledge that the final authority regarding these messages rests with the Holy See of Rome.

January 3, 2002

We really need the $35,000 for the postage
    for the Newsletter Book II so they can 
    send it as soon as it is printed.
  
Our donor will match the whole $35,000.

January 3, 2002

Jesus speaks:     My dear earth and all Shepherd of Christ  

                                    Members.

                            I call you to special days of prayer

                                January 12-17 for the Priestly Newsletter

                                    Book II and the Prayer Manual

                                     and its mailing.  

                            I call you to pray through the intercession   

                                    of Our Lady of Clearwater and

                                    your Founder Fr. Carter.

                            On January 17 you will end with the

                                    Prayer Services at 6:20 in

                                    Morrow, Ohio.

                             Your prayers should focus on this

                                    for these 6 days and for all

                                    priests receiving the mailing,

                                    for the publication and distribution

                                            of the Newsletter.

                                Wherever you are on the earth, you must

                            see yourselves as united deeply in prayer.

                            In these dark, cold days of winter

                            around the earth, your love and

                            your fervor to pray united as a body,

                            united to the Mass can help to bring

                            down great grace for the souls of the

                            earth.

                                Here is the message I gave to the earth

                                    January 22, 1998.

  

A Message for the Earth from Jesus
January 22, 1998

Jesus speaks: I am the Good Shepherd, these are My prayers, the prayers I give to help renew the Church and the world, all prayer chapters are asked to include these prayers (found in the Shepherds of Christ Prayer Manual). As My Apostles and Shepherds I ask you to encourage all existing Chapters to try to encourage all existing prayer groups to pray the Shepherds of Christ prayers. Encourage all Churches to pray these prayers. It is most urgent that the people of this earth concur with the Father's wishes to begin Prayer Chapters. This is an urgent request from the Good Shepherd. The flock will become one when they have given their hearts to Jesus and Mary. Encourage all priests to pray the Shepherds of Christ prayers. Your world will be lighted with great light as the people of this earth pray these prayers.

    My promise is this to you My beloved earth: When you give your heart to Me and spread the devotion to My Sacred Heart, I will write your name In My Heart. I promise to give the greatest graces when you pray these prayers for renewal of the Church and the world and take all who pray them deeply into My Heart. The prayers I give will bring about the reign of My Sacred Heart and the triumph of Mary's Immaculate Heart. I am Jesus Christ, this is My message of January 22, 1998, Please circulate this message to your world. I am the Good Shepherd, I know Mine and Mine know Me and they follow Me. Grace My Shepherds, I will give you the greatest graces for spreading these words to this earth and to your Church. I love you, I am Jesus Christ, the Son of Man, it is the Plan of the Father that Prayer Chapters are begun immediately and the Priestly Newsletter is given to all priests. The Voice of the Good Shepherd speaks through it.

end of January 22, 1998 message

January 3, 2001 message continues

Jesus speaks:    Do not give into satan. He wants you to focus

                            on yourselves and to focus on others and

                            their faults.

                            Rely on My Might.

                            Sing the Song - Night is Over.

                            On January 5, 2001 I will talk to you from My

                                site in Florida.

                            This Rosary is broadcasted live from Florida

                                to China and Morrow and Toledo and

                                Iowa and Jasper, Indiana and 

                                        to other places.

                            If you desire to be connected in holy

                                prayer on this First Saturday

                                call Morrow.

                            I want you to pray deeply for the

                                Priestly Newsletter on January 5.

                            If you cannot be connected to the broadcast

                            in Florida pray united as a body at 6:20,

                            listen to the tape of Fr. Carter praying the

                            prayers if you have one and pray united

                            with all at this time.

                                I call for a special month of unity. I call you

                            to be united in this effort to get the Priestly

                            Newsletter Book II in the hands of the priests,

                            Pray for grace. 

    The Father speaks:    Such a mailing can help to

                                    change the face of the earth.

    Jesus speaks:    You are one body. See yourself as

                            part of a whole, the Shepherds of Christ Movement.

                            I am the head of My Movement, I call

                            you to unity, I call you to pray

                            united as a body for this endeavor.

                            Offer up your sufferings for this, for

                            the priests, the Church and the world.

                                Those who are Apostles of the Eucharistic

                            Heart of Jesus, be faithful to your commitment.

                            If possible make an added effort to join

                            in 6:20 prayers especially on Jan. 5, Jan 12-17.

                            Pray your morning offering.

                            Build up the body.

                            Servants and handmaids be faithful

                             to your hourly prayers, if you cannot

                            do the long ones for some reason, stop

                            on the hour and do the short ones, include

                            the urgent intensions and the Priestly

                            Newsletter Book II. Pray for funds and grace.

                            Pray for all in the Movement, all touching the

                            Movement, all those over you. Pray for priests receiving

                            the book to get grace.

                        Be faithful in praying your morning offering,

                            and your Shepherd of Christ prayers daily if possible.

                        Go to daily Mass and do adoration before the

                            Blessed Sacrament.

                            No matter where you are, you can be united

                        deeply in your hearts in prayer. Pray for

                        this endeavor.

                        Pray for the priests, the Church and the world.

                        Your life is so important to Me.

                        I love you so much.

                        Don't give into satan.

                        Focus on Unity.

Excerpt from Response to God's Love

Chapter 8
 
The Christian Encounters Others and the World
    

    In various ways, we have already discussed the Christian's encounter with others and the world (see chapter 3, for example). We now wish to continue this theme of encounter with greater specificity and extensiveness.

    The true Christian is imbued with consciousness of others. That is to say, the true Christian is keenly aware that, to a great degree, God intends each of us to press on toward maturity in the spiritual life through a proper encounter with others. Indeed, the Christian imperative reminds us that we are to walk life's path, not in   isolation, but hand in hand with our fellow human beings.

    To authentically encounter others we must be properly aware of who they really are; we must, in short, be able to penetrate beyond surface appearances, which may or may not be appealing to us, and contact others in their core existence. When we are truly in touch with others at the core of their beings, we are simultaneously aware of their awesome dignity. We are conscious that these persons are created and redeemed by God in his love. Fortified with this proper awareness, we are thus in a position to relate to them as we should.

    In order to be in touch with the inner self of others, we must be aware of or in touch with our own inner or true self. This awareness, in turn, is an awareness that our self is likewise made in the image of God, that it has been divinized in Christ and is to be oriented toward God and neighbor. Here, then, we see the profound interaction between the three awarenesses and loves—awareness and love of God, self, and neighbor. As Christians, consequently, we should have a maturing sense of how our existence is, in varied ways, profoundly interlinked with the existence of others. This feeling of union with others is not limited to those we directly encounter, but, in some sense, is directed to all members of the human family.

    Let us now consider some of the main attitudes that the Christian should maintain and develop in his or her dealings with others. We will build upon the very basic attitude we have already mentioned—that we must always try to be aware of the true self of others, the self that has been created and redeemed by God's love. This awareness, in turn, calls forth our own love for them.

    In dealing with others, we must strive to maintain the balance, so delicate at times, between independence from others and dependence on them. We must, on the one hand, humbly realize that in so many varied ways we consistently depend on others. Have you ever tried to analyze the many, many people you depend on to make it through a very ordinary day? Have you ever tried to enumerate all the people involved—most of whom you don't even know—in putting a simple meal before you?

    The consciousness of our dependence on others narrows into much sharper focus, of course, regarding those we encounter daily in a more direct fashion. The members of our families, our friends, our coworkers—these are some of the people we immediately think of as we reflect upon the mutual interdependence that exists among fellow human beings. We depend on such people in a special way for the growth opportunities of loving and being loved, of serving and being ministered to, of affirming and being affirmed—in short, for all the opportunities of variously giving and receiving.

    If, however, we must, on the one hand, strive to maintain a sense of proper need for others, we must, on the other hand, couple this with a thrust toward independence. To have an attitude of healthy dependence on others is a main ingredient for true personality growth; to maintain a morbid need for others, however, is a serious obstacle in becoming the persons we are destined to be. We should never become slavishly dependent on the company of others, their love, the attention they give us, the approval they give to us, our ideas, or our work. It is, of course, always very pleasant to receive love, attention, and approval; all this, however, must occur within the framework of God's will for us. We must constantly strive to lovingly do his will at all times and in all circumstances. This is the all-embracing and all-necessary imperative that permeates every facet of our being. When we live according to this imperative, we gladly and gratefully receive love, attention, and affirmation from others when it is forthcoming; what is more, we realize that to be offered this is a part of God's plan for us. If, however, it is not forthcoming at any one time, we courageously continue to live as we think God intends, aware that, in his loving faithfulness, God will compensate for what currently appears to be a lack of human support.

    Early in our discussion of the Christian's encounter with others, we should obviously say a few direct things concerning the core attitude of love, a trait that should permeate all other attitudes. It is well to begin by observing a phenomenon of our culture concerning love: Many persons who choose marriage say they do so out of a desire to be loved. Notice, they say that they marry out of a desire to be loved, not to love. In fairness to these persons, perhaps we should presume that they realize they in turn must also offer love. Yet, is it not revealing that they explicitly mention as the reason for marrying a desire to be loved? Could there be a close correlation between this phenomenon and the extraordinarily high divorce rate that prevails in our culture? If it is common that both partners enter marriage more from a need to receive love than from a desire to give it, do we have to look further for the reason to explain why so many marriages are plagued with various degrees of unhappiness?

    We should realize that all of us are in danger of falling into the above temptation. Whether we are married people, celibates in the priestly and religious life, or single persons in the world, all of us have to be aware lest we be more concerned with receiving love than in giving it. God wants us to receive love, and we have a need to receive love; however, we must not allow this legitimate desire to degenerate into a morbid preoccupation whereby we always enumerate all the different ways that others should be manifesting love toward us while, at the same time, we ourselves might be guilty of neglecting numerous opportunities for loving them. If our main concern is to love others rather than to be loved by them, I think we will more often than not be surprised at the love others show us over a lifetime. Nonetheless, even in the event that we might feel slighted in this regard, our vocation as Christians is eminently clear: we ourselves must continue to love even when it is extremely difficult to do so, thus following the example of Jesus who loved even those who nailed him to the cross.

    As maturing Christians we should be assimilative individuals. In various ways, we must be able to absorb from others, not in an artificial way that does violence to our uniqueness, but in a manner that actually enhances our uniqueness. Our wonderful privilege is to assimilate ever more and more the truth, the goodness, the beauty of God himself by, among other ways, realizing that God is variously reflected through all the human persons he has created. Just as we are created in God's image—and thereby are reflective of his perfections—so also are all others. When all humans are true to God's designs, all do indeed provide various opportunities to one another for personality growth. All of us, I am sure, can recall more than one instance in which we felt especially inspired to become better persons because we have encountered certain individuals.

    The preceding discussion easily leads us to another trait that should characterize our dealings with others—namely, we should be evocative persons. By what we are and say and do, we should evoke, or call forth for further development, the truth, the goodness, and the beauty that is inherent in each human person. When we encounter others, we should want to aid, not hinder, them in their quest for personal growth. We are evocative persons in various ways: by offering appropriately affirming words of encouragement and commendation; by simply being kind to others; by wanting sincerely to share others' joys and sorrows; and by helping others realize that they are unique individuals with a unique mission to fulfill. These and other ways—which, again, should all be infused with appropriate love—are constantly available to us; collectively, these ways are a constant reminder to us that we can be evocative personalities not only on rather rare and so-called special occasions, but also on the special occasion of every day, for, indeed, each day is a precious gift from God.

    In encountering others, we must, of course, be aware that we should not strive to make others into replicas of ourselves. In being both sources of assimilation for others and evocative factors in their lives, we must constantly shun the temptation to try to make them like us. Although we hope that others will benefit from encountering our positive characteristics, the process of growth—whether we ourselves or others are a source of it—must be accomplished according to each one's uniqueness. As a matter of fact, the more we aid others in growing, the more their uniqueness will become manifest. This principle is particularly applicable in close personal encounters such as deep friendship and marriage. In such instances, we must all the more resist the temptation to make the other more and more like us.

    Communication is obviously a very important element as people deal with one another. A dominant problem plaguing numerous marriages and families is a lack of communication between the spouses themselves, between the parents and children, and among the children themselves. Obviously, a lack of communication also causes problems between friend and friend, between employer and employee, between teacher and student. There is no need to continue the list—your own experience can add example after example.

    Authentic communication requires a willingness on the part of the parties involved to appropriately share ideas, problems, ideals, joys, and sorrows. Words are obviously involved, but not all words are helpful. We must therefore strive to discern which words are helpful and which words are not—a task that is not always easy. Further, the increasing quantity of words is not always the measure of progressive communication; sometimes the more the words are increased, the more the communication suffers. What matters most is the quality of the words that are spoken, the motivation that prompts them. Also, not all those who are involved have to speak and listen equally. If we attentively try to evaluate all the circumstances—including the different personalities involved—we will tend to contribute our appropriate share of listening and speaking. Furthermore, we must always remember that communication occurs in ways that are over and above the spoken word. Finally, we should realize that authentic communication must be rooted in the mutual respect and love that should guide all our dealings with each other.

    Our ability to contribute to the process of communication is, in turn, enhanced by our emphatic attitude—that is, our ability to enter into the feelings, the ideas, and the experiences of others. An empathic attitude is another trait of the true Christian. We can grow in this spirit of empathy by realizing that many of our own experiences are also the experiences of others. If we experience the desire for love and acceptance, so do others; if we feel the pangs of loneliness, so do others; if we have to fight lethargy and boredom, so do others; if we have to struggle with despondency, so do others; if we desire words of encouragement, so do others. If we continue to grow in the spirit of empathy through a consistent realization that, in so many ways, we all share a common lot, then all the types of personal encounters we experience will correspondingly be enhanced.

    The true Christian also realizes that special love and concern for a few should proportionately and appropriately deepen love and concern for all others. This, then, is a very good criterion to apply to special relationships—for example, friendship and marriage—to determine whether they are all that they can and should be. Do these relationships expand my horizons, my concern, my love? Do they help me be more sensitive to the fact that God has created all of us brothers and sisters to one another—whether we are black, white, brown, or whatever? Or, on the other hand, do these relationships narrow my love and attention almost exclusively to the special few involved? If the former description characterizes us, we have cause for rejoicing; if the latter description characterizes us, then we should be concerned and attempt to correct the failing.

    At this stage of our discussion concerning the Christian as he or she encounters others, it has become evident that many different attitudes, factors, and circumstances are involved. We realize, therefore, that we constantly need a sense of perspective in the whole matter. Sometimes we have to strive mightily to preserve perspective in our various and diversified dealings with others because all sorts of feelings are involved. Moreover, in very close relationships, we must adopt special means for preserving perspective because these types of relationships demand special involvement and, thus, include more and deeper feelings. Special relationships, therefore, obviously test our sense of perspective more often and more diversely than other, less intimate types of personal encounter.

    Having already alluded to friendship, it seems opportune to make a few observations concerning this very special kind of relationship. Friendship is one of God's greatest gifts. It is a type of personal encounter that befits any age and any vocation or state of life. One of the beauties of friendship is the special type of love that is involved. Two people become friends and remain friends because they mutually want to do so. In friendship, there are no juridical bonds as there are in marriage and family life. In real friendship, this special freedom that both parties possess regarding the initiation and maintenance of the relationship does not instigate insecure feelings, but rather enhances the encounter with a special kind of splendor.

    One of the other beauties of friendship is the obvious fact that a person may have more than one friend. For various reasons, however, it seems that, for most people, deep friendship is possible only with a relatively few. Whatever the case might be, a person should not view his or her multiple friendships as being in conflict with one another. A person's various authentic friendships, all providing their own opportunities for growth, clothe the person with a maturing richness of personality that increasingly contributes to the health and vitality of each of the friendships in particular.

    Close friends stand side by side and together walk the path of life. Secure in the other's acceptance and love, each feels a sense of relief that he or she does not need to maintain any kind of facade. Each is encouraged to be and to become according to the real, the true self. Far from hampering the proper unfolding and developing of each one's personality, the friendship offers many diverse opportunities for the maturing of each other's uniqueness. Indeed, each person feels that without the other he or she may not have grown so well in certain facets of self-knowledge; each person feels that without the other he or she may not have grown or become in certain ways at all.

    Close friends share many things. They share life's ideals and goals, for example, and in this sharing feel encouraged to achieve a greater realization of their ideals and goals. Close friends share each other's sorrows, and in this sharing the sorrows become much more bearable. Close friends share each other's joys, and in this sharing the joys become greatly increased. Close friends share each other's failures, and in this sharing they gain the strength to rise and try again. Close friends also share each other's successes, and in this sharing are encouraged to fulfill more and more their mission, their work in life.

    Each one of us, then, has many reasons to thank God for the wonderful gift of friendship, for, indeed, friendship has in so many diverse ways helped us to be and to become. In so many diverse ways, the gift of friendship has helped us live the paschal mystery of death and resurrection. Truly, it has helped us bear the dark, the difficult, the worrisome aspect of life with greater equanimity and courage; likewise, it has helped us experience the bright, the pleasant, the exuberant side of life with greater joy.

end of excerpt from Response to God's Love

Use Your Talents

October 3, 1993 Chicago Marian Conference 11:30a.m.

Jesus speaks: I am your Savior, Son of the Living God. I come to you that you might have life, not as the world gives you life, but My life which is life eternal. I carved you from My special carving and made you little less than an angel. I love you and cherish all the moments when you, My special child, come to sit with Me. I wait here and I hope you will choose to come, but I never force you. Your will is totally free and I give it to you because of My love and the will of the Father. I inform you in numerous ways. You do not have to guess and wonder. Come be with Me in this silence and all you need to know will be told to you. Your life is unfolding as a beautiful rose. Each petal falls and you plant My odors about as I so desire. I make your life full and sure as you trust in Me. No need for worrying, My little flower. My ways give you freedom if you listen to your heart. I am a personal God and you know Me as giving you fullness and life. You know there is some magnetism to Me and the way you crave to be part of Me. This is the work of the one, true God Who created you with a thirst that can only be quenched by Me. All roads that lead to Me give you fullness, worth, peace and joy, not as the world thinks, but as you yourself know true peace and joy. When I really touch you, you do not remain the same. I shed My Blood for you that you will have the life only I can give. What friend in this world would die for you? You, My child, were worth My dying for. I came that you will have life eternal and the gift I give is My Precious Blood for your sins. Come to Me in trouble and when you are bowed down. Come to Me in joy. Come to Me every day that you live and I will give you all you need. Seek to know Me more and more. Knowledge of Me, being with Me, are the only way to perfect peace. They lead to eternal life.

    I have a divine plan for you. I created you with special gifts and talents to be used to do My work. They are not for your own self-promotion. You, My child, are nothing except as I created you. Why try to promote yourself? It is none of your own doing. I gave you the talents you are using. You had nothing to do with it. These talents were given to you to do My work. To use these talents to make yourself feel better than your brother is indeed a sin. You must realize they are loaned to you to work for Me. As you give someone a car, or loan them a place to stay, I loan you your talents to use to work for Me. If you do not work for Me and use them to make yourself better than your brother, you are offending Me. Likewise, if I give you talents and you do not use them because you think you are not as good as your brother, you are not being thankful to Me for My gifts to you. You are not using My gifts and that offends Me greatly. Each person was created by Me to do My work. Each person has all he needs to do My work. To be envious of others is fruitless. They have their job. You have yours. You are not supposed to do their work. That is why you were not given their talents.

    Do your own work. Don't be envious of your brothers. Don't hide your talents. You did not earn them. I gave you your talents. You must sing because I will it. Others must do as I will them to do. It displeases Me to give you a gift and watch you hide it and make light of it. I give the gift. You must use all your gifts. They were given to you to do My work. Your brother has his gifts. Be grateful for your brother and he should be for you. You are all chosen by Me for a special mission. You know what to do. It feels right. I plant little seeds in your heart and all you do that is for you in the end feels right. You are not to be doing your brother's work or he yours. Talk to Me that you might know just what your work is and do it.

    Do not hide your talents. Praise your God Who gave you these talents. Embrace and use them. This is not pride. This is My plan. I love you. I give to each of you, My precious children, as a mother who buys special Christmas gifts for each child. To buy gifts all the same for all your children is not to respect their specialness, their individuality.

    Oh, I love you, little ones, so much. Please come to Me. I am so good and I wait to be with you and share My love with you. Come now. This is your top priority. All else will work when you come to Me first. I love you. You are My chosen children. Come and be filled and I make your loads light and I fill you with the Spirit of Salvation.

    All roads that lead to Me are the right roads. Praise Me for I am good and I love you, little dear ones.

end of October 3, 1993

Excerpt from Newsletter 2001 - Issue 1
   

Relationship with Members of the Church

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."¹⁴ 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.¹⁵ 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."¹⁶

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.¹⁷

---

NOTES:

16. Second Vatican Council, Constitution on the Church, No. 48.
17. Cf. Karl Rahner, Op. cit., pp. 100-101.

end of excerpt from Newsletter 2001 - Issue 1

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