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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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!
MARY SPEAKS: TELL THE WORLD TO PRAY THROUGH THE INTERCESSION OF OUR LADY OF CLEARWATER, UNITED TO THE MASS. PRAY THE ROSARY.
October 27, 2000 - Second Message
Messenger: Do you know what a mother does? A mother should pray for her children. I have talked to lots of mothers, and even when mothers are old, they are praying, many times, for their children and grandchildren. Many mothers pray the rosary for their children. They make sacrifices, they pray for God's help.
The greatest sacrifice is the Sacrifice of Jesus giving Himself for love of souls. The Sacrifice of Jesus giving Himself is the most pleasing sacrifice and the most perfect sacrifice offered to the Father in the Holy Spirit. The Sacrifice of Calvary is sacramentally made present in the Mass. What a fountain of God's grace!
The Church is Mother. The Church must love the children. The Church must pray deeply for the children of the earth. The members of the Church should unite in the Morning Offering to the Mass praying for the children of the earth. They lay down their lives for souls.
From the depth of our hearts we beg the Father for grace for the priests, the Church and the world. The yellow book, the Holy Spirit Novena and the red prayer book, Shepherds of Christ Prayer Manual are so important. We must pray for the priests, the Church and the world.
Messenger: Mary appears in Florida. She is Holy Mother of the Church. She wants men to hear the voice of the Good Shepherd. He is calling men to His Movement. He wants us in the Shepherds of Christ to be great intercessors praying for His flock united to the Mass. We live deeply our life of consecration to the Hearts of Jesus and Mary.
Holy Mother, the Church, mothers us. We the faithful in the Church must pray for the Church and the world. We must pray from the depths of our hearts because we love the Church and we love souls.
Christ ascended into heaven and left behind the Apostles. Mary was taken into heaven. Today we pray, all of us, united in our hearts as we look at pictures of Mary's image. We pray as a body united to the Mass through the powerful intercession of Our Lady. Christ crucified hangs on the cross. On altars all over the world, the Sacrifice of Calvary is sacramentally made present. We unite to the Mass, praying as a body for the priests, the Church and the world. In trying to live according to God's will, we unite every prayer we pray, every action we perform to the Mass through the Morning Offering.
WE MUST PRAY THAT THE CANCER IN THE WORLD IS UPROOTED AND THROWN INTO THE SEA. We must want the world as God wants it and pray for this with all our hearts. We must pray like a doting mother that loves her child and prays for the child.
We as Catholics must be so grateful for our Church. We are the brides of Christ. We are praying for the souls He gave His life for. We are the body of Christ. Christ is the Head. We pray for all the world.
MAY THE CANCER (the sin in the world) BE UPROOTED AND THROWN IN THE SEA. WE PRAY THROUGH OUR LADY OF CLEARWATER – WE LOOK AT HER IMAGE AND PRAY.
Prayer for all members of the human family.
"Heavenly Father, we ask Your blessings on all Your children the world over. Attend to all their needs. We ask Your special assistance for all those marginalized people, all those who are so neglected and forgotten. United with our Mother Mary, we make this petition to You through Jesus and in the Holy Spirit."
Messenger: THIS IS THE MIGHTY MEDICINE FOR THE SICK WORLD.
Excerpt from July 12, 1998 Daily Message
I Ask You to Help Me...
Mary speaks: My dear beloved ones,
I am Mary your Mother and I call all present here to my apparition site in Florida to pray as my Son has instructed for the peace of this world.
I ask you to help me to spread the rosary and consecration to this world.
My Son has given to you these prayers to pray for the renewal of your Church and your world and for our priests.
Will you help to bring about the completion of my mission begun at Fatima?
Will you help me spread the rosary and consecration from this site in Florida?
I appear to you my children.
I love my little children and I want them to come to my Son Jesus, will you pray the prayers and the rosary and turn your hearts to God?
I am the Lady Clothed with the Sun, on Sunday I ask the children to come with all others and to pray here before my image.
You are all my children and I love you.
I ask a special rosary for healing be held every Tuesday. At these rosaries you will receive great grace from God for healing in body, mind and soul.
Your world is in need of healing in your hearts.
When you come to these rosaries from the Hearts of Jesus and Mary, your hearts will be healed if you are open and want God to bless you in a special way. You must come and pray from your heart to your heavenly Father and He will heal your heart if you are humble and wishing God to help you.
I am Mary your Mother, I love you my children.
(End of Excerpt from July 12, 1998 Daily Message)
JESUS SPEAKS: I ASK YOU TO READ THE MESSAGES FROM HEAVEN GIVEN IN THE FIRST MESSAGE BOOK.
I ASK YOU TO PRAY AND UNITE TO THE MASS.
I ASK YOU TO PRAY THROUGH OUR LADY OF CLEARWATER.
YOU ARE THE SHEPHERDS OF CHRIST.
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.
Messenger: CAN YOU HELP US BY GIVING US ROSARIES FOR THE SCHOOLS REQUESTING THEM?
Mary speaks: PLEASE MAKE WALTER'S ROSARIES. THE SCHOOLS WANT ROSARIES AND THERE ARE NOT ANY ROSARIES LEFT.
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
c) The Sacrifice of the MassSome contemporary authors, while not necessarily de-emphasizing the sacrificial nature of the Mass, are giving a renewed emphasis to the concept of the Mass as banquet or meal. This is all to the good, as long as the sacrificial structure is not allowed to recede to the background. In this regard it is well for us to recall the mind of the early Church. Jungmann says: "The first centuries of Christianity, which had built the framework for the celebration of the Eucharist which is still followed today, had laid down two basic thoughts: The Mass is the memorial of the Lord, and it is the sacrifice of the Church. These two thoughts are expressed just as clearly and simply today: '. . . calling to mind the blessed passion – we offer to your sovereign majesty – this pure sacrifice.' "17
We should always unite the concepts of the Mass as sacrifice and the Mass as meal by realizing that the eucharistic meal is an integral part of the sacrifice. It is its conclusion.
We should also be aware that the Mass is a covenant sacrifice. It is the sacramental renewal of Christ's covenant sacrifice. The Mass is the central act of our covenant life in Christ, and therefore it embraces the four great dimensions of covenant love. In Christ, by the action of the Holy Spirit, we open ourselves in a special manner during the eucharistic liturgy to the Father's love and we respond to that love. In Christ and His Spirit we also pledge ourselves at Mass to go out in a deeper love to the members of the People of God and to all men. We also commit ourselves anew to be open in receiving the love of others. According to these various perspectives, the Mass above all is an action of love.
1) Interior Oblation of the MassThe chief priest and victim of the Mass is the same as the priest and victim of the Last Supper and Calvary, Christ Himself. Christ makes this interior offering of Himself in the Mass for the same ends as were present in His own unique sacrifice – adoration, thanksgiving, petition and satisfaction.
However, Christ is not the only priest at the Mass as He was at the Last Supper and upon Calvary. All the members of the Mystical Body are priests along with Christ. To be sure, there is a difference between the hierarchical priesthood of bishops and priests and the universal priesthood of the faithful. This difference is one of essence and not merely degree. The point we wish to stress, however, is that the universal priesthood is a real participation in Christ's priesthood given through the sacraments of baptism and confirmation.
This concept of the priesthood of all the Church's members is being stressed today in a special manner.18 Jungmann, the outstanding liturgical theologian, gives us reasons why this concept of universal priesthood became relatively obscure for so many years. He states that the concept of the Mass as the Church's sacrifice faded into the background as a result of the Reformation. The Reformers maintained that there was only one sacrifice, the one which Christ offered upon Calvary. To counteract this heresy the Council of Trent and the theology consequent to it had to clarify that the Mass is a true sacrifice, but not an absolutely independent one. It is a sacrifice relative to the absolute one of Calvary and a representation of it. It was emphasized that the priest of Calvary is also the chief priest of the Mass. Because of such doctrinal controversies, the concept that Christ offers the Mass was alone considered important. The concept that the Mass is also the sacrifice of the Church practically disappeared. Finally, Jungmann notes that today we are returning to the balanced view which meaningfully recognizes that the Mass is not only the sacrifice of Christ, but also that of the Church.19 This stress on the Church's part in the Mass is logically connected with the contemporary emphasis on the priesthood of all the members of the People of God.
As Christ is not the only priest of the Mass, neither is He the only victim. Again, all the members of the Church are victims along with Christ. Various Church documents attest to this. For instance, Pope Paul VI officially calls attention to this: "It is a pleasure to add another point particularly conducive to shed light on the mystery of the Church, that it is the whole Church which, in union with Christ functioning as Priest and Victim, offers the Sacrifice of the Mass and is offered in it."20 Therefore, the members of the People of God, united as priests to Christ the high priest, offer a combined victim to the Father: Christ and themselves. Such then in all its deep meaning and beauty is the first sacrificial element of the Mass.
2) Ritual Oblation of the MassJust as Christ's interior offering of Himself was externalized in a ritual oblation at the Last Supper, so is there an external, liturgical rite of the Mass. The importance of this many-faceted exteriorization is brought out by Vatican II's Constitution on the Liturgy.
As mentioned before, this exteriorization of the internal oblation is according to man's social and corporeal nature. That it is in harmony with the social part of man is evident from the fact that the external rite assembles the People of God to worship together as a community. The individual members are consequently enabled to help one another to achieve the proper worship of God. The Constitution gives stress to this social aspect of the liturgy. It states that the very nature of the liturgy demands that all the faithful be led to a full and active liturgical participation. Such is in keeping with their vocation as "a chosen race, a royal priesthood, a consecrated nation" (1 P 2:9). The Constitution emphatically states that such full and active participation on the part of all the people is the chief aim of the liturgical renewal.21
As also previously observed, the external rite is likewise according to man's bodily nature. In the case of the Mass (and the sacraments also) we observe that the very validity of the sacrifice depends on having the proper materials for the offering – bread and wine – and on the use of the proper form of consecration. The external, the ritual, the sensible, are indeed indispensable.
In all this we note the great law of incarnation. The Incarnation established a set pattern for the redemption of the world, redemption taken both objectively and subjectively. Christ redeemed the world through His sacred humanity. This humanity is, then, the gateway to the divinity, to eternal life.
As Christ's created humanity was indispensable for accomplishing the sacrifice of the objective redemption, so are created things necessary for the eucharistic sacrifice of the subjective redemption. This fact calls to mind the thought of Teilhard de Chardin. Teilhard holds a world concept in which all things, natural and supernatural, spiritual and material, are united in a single and organic unity. The pole of this unity is the person of the Incarnate Word, towards whom the whole of creation converges.22 In such a concept the law of incarnation is developed to the utmost, a fact brought out by the following words of Teilhard: "Let us remember that the supernatural nourishes itself on everything."23
At various times in the history of Christian spirituality, the Church has been plagued with an exaggerated spiritualism rising out of various sources. Such a spiritualism, looking upon material things as more of a hindrance than a help, is foreign to the true Christian spirit. A true theology of the Incarnation, a theology which the Church so well concretizes in her liturgy, can lead to no other conclusion.
It is no accident that a meaningful incarnation spirituality is developing concomitant with the liturgical renewal. Although we would not want to say that the incarnational element outweighs the transcendent element in the Church's portrayal of the Christian life, yet she is leading the faithful of all vocations to a deeper incarnationalism. The Church is accomplishing this through a variety of ways. She is achieving this incarnationalism, for instance, through the great social encyclicals, through the documents of Vatican II, and, in reference to our present topic, through a revived liturgy.
There is a deep significance, and a rich world of thought connected with the second sacrificial element of the Mass: the ritual oblation which incarnates the interior oblation.
3) Immolation of the VictimChrist, the chief victim of the Mass, has been immolated once and for all in the offering of His own unique sacrifice. And yet, since the Mass is a true sacrifice in its own right, we logically look for an unbloody immolation of Christ the victim. Where do we find this immolation? Traditionally it has been seen to be present in the double consecration of bread and wine. This double consecration symbolizes the separation of Christ's blood from His body, and, consequently, symbolizes His death. Pius XII's encyclical, Mediator Dei, states: "Thus the commemorative representation of His death, which actually took place on Calvary, is repeated in every Sacrifice of the altar, seeing that Jesus Christ is symbolically shown by separate symbols to be in a state of victimhood."24 Jungmann reminds us of the importance of this sacramental immolation of Christ. While admitting and even stressing the importance of giving the "meal symbolism" its proper place in the Mass, Jungmann calls for a priority of sacrificial symbolism: "It is quite another question whether or not it is necessary or even correct to regard the meal symbolism as the decisive and fundamental thing in the outward transaction of the Mass. If the Mass is a sacrifice then this must find appropriate expression in the outward picture too; for sacrifice is essentially a demonstrative action, the symbolic representation of inward readiness to give oneself."25
Durrwell, a biblical theologian, also highlights the importance of the Mass's immolation. He seems to say that Christ's immolation is symbolized by the very words of consecration. He says that the Last Supper and its commemoration, the Mass, are sacrificial meals. Consequently, ". . . Christ appears in the victim state. He gives them to drink "the blood of the new covenant, shed for many' (Matt, Mark), blood of sacrifice as the establishment of the old covenant required (Exod xxiv, 8) shed at the moment of drinking."26
However, as we have said, Christ is not the only victim of the eucharistic sacrifice. The members of His Body, the Church, are also victims along with Christ. Those members must also be in a state of victimhood. As with Christ, they cannot undergo a bloody immolation. Their immolation must also be a mystical one. How is this accomplished? We can look to two passages of the encyclical Mediator Dei for thoughts on such a mystical immolation. In one passage we read that pride, anger, impurity and all evil desires are to be mystically slain. As the Christian stands before the altar, he should bring with him a transformed heart, purified as much as possible from all trace of sin.27 Positively considered, such a transformation means that the Christian is striving to grow in the supernatural life by all possible means, so as to present himself always as an acceptable victim to the heavenly Father.
In another passage of the same encyclical this mystical immolation of Christ's members is further developed. To be a victim with Christ means that the Christian must follow the gospel teaching concerning self-denial, that he detest his sins and make satisfaction for them. In brief, the Christian's victimhood means that he experiences a mystical crucifixion so as to make applicable to his own life the words of St. Paul, "I have been crucified with Christ. . ." (Ga 2:19).28
Jungmann has a beautiful passage concerning the Christian's eucharistic immolation. He states: "Every sacrament serves to develop in us the image of Christ according to a specified pattern which the sacramental sign indicates. Here the pattern is plainly shown in the double formation of the Eucharist; we are to take part in His dying, and through His dying are to merit a share in His life. What we here find anchored fast in the deepest center of the Mass-sacrifice is nothing else than the ideal of moral conduct to which the teaching of Christ in the Gospel soars; the challenge to an imitation of Him that does not shrink at sight of the Cross; a following after Him that is ready to lose its life in order to win it; the challenge to follow Him even, if need be, in His agony of suffering and His path of death, which are here in this mystery so manifestly set before us."29
Summarily, then, we become victims with Christ by lovingly conforming our wills to the Father's will in all things. Such conformity was the essence of Christ's sacrifice, of His victimhood, and of His immolation. A similar conformity must be in the victimhood and the immolation of Christ's members. This mystical immolation is a lifelong process. The ideal is that each Mass participated in by the Christian should mark a growth in his victimhood. The true Christian desires to die more and more to all which is not according to God's will so that he may become an ever more perfect victim with Christ.
4) The Father's Acceptance of the Eucharistic SacrificeIt has been observed that if sacrifice is to have its desired effect, it must be accepted by God. That the Father always accepts the eucharistic sacrifice is certain. For the principal priest and victim is Christ Himself, always supremely acceptable to the Father. As for the subordinate priests and victims, they are, taken together, the People of God, the Church herself.
There is always an acceptance on the Father's part even as regards this subordinate priesthood and victimhood of the Mass. For even though the Mass may be offered through the sacrilegious hands of an unworthy priest, there is always a basic holiness in the Church pleasing to God. Because of such holiness the Father always accepts the Church's sacrificial offering, for the Mass is the sacrifice of the whole Church, and cannot be fundamentally vitiated by the unworthiness of any particular member or members, even if that member be the officiating priest.
What do we say concerning the Father's acceptance of the sacrificial offering of the individual Christian? Such an offering will be acceptable in proportion to the Christian's loving conformity of will to the Father's will. Speaking of the Christian's participation in the Mass, Jungmann says: "It follows that an interior immolation is required of the participants, at least to the extent of readiness to obey the law of God in its seriously obligatory commandments, unless this participation is to be nothing more than an outward appearance."30
Having considered in successive sections the immolation and acceptance elements of the Mass, we should consider the vital link between these two. For just as the two are inseparably connected in Christ's sacrifice, so are they also united in the Church's sacrifice of the Mass.
In Christ we equated the immolation of His sacrifice with His passion-death, and the acceptance element with His Resurrection. Uniting these two mysteries of death-resurrection, we spoke of Christ's paschal mystery. We have seen that this mystery had been prefigured by the Jewish pasch and exodus, component parts of the Jewish people's transition to a new and more perfect life. In the case of Christ, we considered His pasch – His passover – to be a transition from the limitations of His mortal life to the state of resurrected glory. We speak of Christ's mortal humanity as having exercised limitations upon Him in this sense, that, although He Himself was completely free from sin, He had exposed Himself to the conditions of a sin-laden world through His human nature. In His death-resurrection He changed all this as He conquered sin, as He redeemed us, as He passed to the state of glory with His Father.
What happened in Christ also occurs in His Mystical Body, the Church. The Church and Her members experience their own transition from death to resurrection. The entire Church and the individual Christian express, through the Mass, a willingness to grow in the participation in Christ's death. The Father accepts this willingness and gives an increase in the grace-life, a greater share in Christ's Resurrection. This process happened within a short span of time in Christ's life. In the life of the Church it continually takes place until Christ's second coming. The Church, with her grace-life of holiness, has already partially achieved her resurrection, but not completely, even though she continues to grow in grace. St. Paul bears witness to this: ". . . 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 8:23).
Vatican II's Constitution on the Church beautifully portrays this fused state of death-resurrection which the Church in her members experiences here below as she awaits the fullness of the resurrection in the world to come: "For this reason we, who have been made to conform with him, who have died with him and risen with him, are taken up into the mysteries of his life, until we will reign together with him. . . While still pilgrims on earth, tracing in trial and in oppression the paths he trod, we are anointed with his sufferings as the body is with the head, suffering with him, that with him we may be glorified. . ."31
5) Partaking of the Eucharistic MealThe cycle of the eucharistic sacrifice is completed as the priest and faithful partake of Christ the paschal lamb. The People of God have given Christ to the Father. Now the Father gives Christ to the Church's members in the eucharistic meal. Although the priest alone must communicate to assure the integrity of the sacrifice, it is highly desirable, of course, that all present partake of the eucharist.
In the sacrifices of old, the victim of the sacrificial banquet was considered in some sense divine by the fact that it had been offered to the divinity. In the sacrifice of the new covenant we receive divinity itself through the sacred humanity. With such a marvelous conclusion to the eucharistic sacrifice, the fruits of Christ's sacrifice of Calvary are continually experienced.
There are other truths to be considered under the paschal meal aspect of the Mass. One of these is the concept of the eucharist as sign and cause of unity. Von Hildebrand comments on this: "All receive the one body of the Lord, all are assimilated into the one Lord. Even if we leave aside the supreme ontological supernatural unity which is realized here, the very act of undergoing this experience represents an incomparable communion-forming power."32
Through the sharing of the one paschal lamb, the Christian assembly has thus been vividly reminded of their oneness in Christ. Yet this is a oneness in plurality. For each Christian is a member of the one Body of Christ in his own unique way. He has been called upon to assimilate Christ according to his own personality, vocation and graces. Consequently, just as the members of the People of God are reminded of their unity at Mass, so are they made aware of their own uniqueness as they depart from the eucharistic assembly, each carrying Christ to his own particular environment according to his own individual personality.
We have considered the Church's eucharistic sharing in the mystery of Christ according to a sacrificial structure. With the general structure of the Mass established, we will now enlarge upon the concept of the participation of the individual.
______
17. J. Jungmann, "Eucharistic Piety" in Worship, Vol. 35 (1961), p. 416.
18. Cf. Second Vatican Council, Constitution on the Liturgy, No. 48, and Constitution on the Church, No. 10.
19. Cf. Jungmann, Op. cit., p. 417.
20. Paul VI, Mysterium Fidei, N.C.W.C. edition, Paragraph 31.
21. Second Vatican Council, Constitution on the Liturgy, No. 14.
22. Cf. Pierre Teilhard de Chardin, The Divine Milieu (New York: Harper Torchbooks, 1965), p. 123. Cf. also Christopher Mooney's commentary, "The Body of Christ in the Writings of Teilhard de Chardin" in Theological Studies, Vol. 25 (1964), p. 607.
23. From a lecture of Teilhard de Chardin given in 1930, cited in Mooney, Loc. cit.
24. Pius XII, Mediator Dei, N.C.W.C. edition, Paragraph 34.
25. J. Jungmann, Pastoral Liturgy (New York: Herder & Herder, 1962), p. 284.
26. Durrwell, Op. cit., pp. 324-325.
27. Cf. Mediator Dei, Paragraph 100.
28. Cf. Ibid., Paragraph 81.
29. J. Jungmann, The Mass of the Roman Rite (New York: Benziger, 1959), p. 146.
30. Loc. cit.
31. Constitution on the Church, No. 7.
32. Dietrich von Hildebrand, Liturgy and Personality (Baltimore: Helicon, 1960), p. 33.
(End of Excerpt from Response in Christ)
October 27, 2000 - Third Message
Messenger: Jesus requested the following information be put on today.
I Want My Priests to Come Back
January 17, 1994 3:40 a.m.
Jesus speaks: Turn to Me and My Blue Book. This will help many priests to come back and sit before Me in private union with Me. When priests come back to the tabernacle, the flock will begin to be led back to His altar. Priests need to read these letters. They are the preachers. If they do not value their own relationship with Jesus, if they are being led away from Me with busyness, they will not preach the intimate love of Jesus. They are so busy, but it is like throwing out the baby with the bath water. I am the center and their relationship with Me is utmost.
The priests need these messages. They need to have an intimate, close union with Me. They should be preaching "time in front of the tabernacle." They should be preaching My intense love for My people and how I have so much to give. Some sermons are so complicated--yet nothing about union with Me in the Eucharist and in front of the tabernacle.
I want My priests to come back and pray before My tabernacle. I want them to read these messages and make Jesus the Center of their lives. When they are led back to Jesus, they will lead the flock home. Priests need adoration every day for at least an hour. I don't care how busy they are. None of it matters if they are not spending time in private prayer alone with Me. They need to come and get their supplies. They need to quit thinking they are doing it and turn back to turning their lives totally over to Me, to totally letting their burdens and busy lives off at the foot of My cross and letting Me lead the way.
There is not one priest who has so much to do that he cannot do private adoration daily. When the priest comes back to the power in the Eucharist and the tabernacle, the congregation will turn to God for their troubled hearts. Satan has led priests away from Jesus. They are so busy they cannot do all their work, but this must all take second place to praying silently before God and reading His words. These letters will help many priests to come back and be intimate with Jesus.
All the rituals, all the upkeep of the churches, all the little details, and the King of Glory sits alone! You have thrown out the baby with the bath water. You are missing the boat.
I want the priests to read this message. Where is the reverence after Communion and who has even heard it mentioned in the church? Private union with Jesus! What an honor! I have all you need. Come to Me and I will give you rest. I am all powerful. I have all the power. I am hyper--vigilant over your lives. I guard you. Quit trying to do it yourselves. Become selfless and let Me possess your souls.
Have the priests spread these messages. Read them in church. I want adoration of the Eucharist back. I want people to know I am God and I am coming to them in Holy Communion. I want the Blessed Sacrament exposed. I want My churches open. Union with Jesus, the love of Jesus, trust, faith, love for one another, love of God--I want all of these preached from the pulpit!
I am the Alpha and the Omega. I want My people to be led back to the center, which is Jesus. Pray for your priests. They are under attack. If Satan can wreck the family, the priests, the children, he has it made.
You are under attack, My beloved priests, and you, in your busyness, are being led away from your union with Jesus. Bring yourselves back to Me and let Me give you My love. I am indeed the bridegroom of your souls. I wait for My beloved ones at the altar. I long for private union with all My beloved ones.
Come to Me, all who labor and are heavily burdened, and I will give you rest. Come and be lifted up to heights you never dreamed possible. I am God. Put your lives in My hands. Let Me run your life. Quit running amok. You have lost your way and are running down the wrong road. Bring your lives back to Jesus in the tabernacle.
The world is getting farther from God every minute. Read the messages at prayer meetings. Spread them by word of mouth. The time you waste is valuable. These words are not meant to be saved. Spread them here by any means possible. I want them out, I tell you! If someone wants to read some messages, give them to them and let them read them at prayer meetings. There is no secret here. They are from Me and I want them out. I want you to speak. A lot of your discontent is in sitting around with all these messages and not spreading them. Tell your friends to speak. Speak My words here. You don't have to mention the source. Spread the messages. You are not what is important. The messages are. You will be exposed. Don't worry who knows, but don't spread your own story. Spread the messages. Like ripples on a pond, the love of God will be spread throughout the land. I have so much to give to My hurting ones. I am your God. I died for you out of deepest love. I have come in these messages to lead you back home.
Quit worrying of details. I am He Who runs the show. Pray for guidance every day. Spend one hour in front of the tabernacle. You cannot do in a million years what I can do in one moment. Quit relying on yourselves. You are only pushing buttons. When you are fixed in Me, the right door opens. When you go it alone, you have a hard road to walk. One hour in private adoration. Be silent or read the Blue Book. Your life will become uplifted by My teaching and you will sail a blue sky.
Spend time in silence and some in reading My words in front of Me. I am talking to you in these letters. What power, to read them in front of the tabernacle! You can't go it alone. You need My help. You need your supplies. But you must come and get them! You are following your tail around if you do it alone. I am He Who can do all this. When you realize My power in adoration, your lives will change. As long as you are too busy you will have a hard time. The soul craves this union with Me.
Lead the priests back to adoration and the people will follow. Our leaders have become too busy for adoration. This is the key, the key to unlock the doors to the world's problems. It is found in front of the tabernacle, at daily Mass and Communion. Do the priests ever preach any of this? You have forgotten your center, Jesus, in the Eucharist! All the power is found in Jesus. You have all that you need and you walk about and decorate My churches and clean every speck of dust and repair My pews and carpet My house and fix My organs but you walk about and miss the King of Glory who sits there all alone! Spread the messages on the tabernacle. I want them out!
Come to me, Lord, and possess my soul. Come into my heart and permeate my soul. Help me to sit in silence with You and let You work in my heart.
I am Yours to possess. I am Yours to use. I want to be selfless and only exist in You. Help me to spoon out all that is me and be an empty vessel ready to be filled by You. Help me to die to myself and live only for You. Use me as You will. Let me never draw my attention back to myself. I only want to operate as You do, dwelling within me.
I am Yours, Lord. I want to have my life in You. I want to do the will of the Father. Give me the strength to put aside the world and let You operate my very being. Help me to act as You desire. Strengthen me against the distractions of the devil to take me from Your work.
When I worry, I have taken my focus off of You and placed it on myself. Help me not to give in to the promptings of others to change what in my heart You are making very clear to me. I worship You, I adore You and I love You. Come and dwell in me now.
-God's Blue Book, January 17, 1994
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.
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.
Messenger: Pray for Perry.
(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 suffering in our relationship has led us to greater life?
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