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.
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| November 11th Holy
Spirit Novena Scripture selection is Day 1 Period I. |
The Novena Rosary Mystery for November 11th is Joyful. |
The Nursing Home #3 video is now on the internet.
It is so beautiful and the sound is excellent!
Messenger: Oh Father, I
want to go so deeply into this union
with You and write about what You have
revealed to me at Mass.
Oh my people I was wrapped in this place where I knew
so much God's love. This relationship with my
Father continues to grow so deeply daily as I
communicate the blessings I have received
in letters to Him.
Oh God I pray for the grace to write to all
for it is grace that I need.
God opens a door and lifts the veil and my
love existence in Him is so very deep.
The awareness of His love for me is present.
Today I just wanted to give love so much to
God the Father, I cried from the deep love
I now have for Him, the intimacy I feel
from spending time with Him in writing
to Him in these letters.
I wanted to give Him the greatest love and
I saw it so clear in the Holy Sacrifice
of the Mass.
The perfect offering, the offering of His
Son Jesus.
I gave God myself at the Mass and in this
overwhelming burning deep love I felt
for my Father, I united as deeply as I
could to the sacrifice being offered, the
Holy Sacrifice of Jesus in the Mass and
offered this in the deepest love to my
Father.
I was aware of the most perfect offering
of the Sacrifice of Jesus to the Father,
I was so aware of the great love that
is due to our God.
With all my soul wanting to give the Father
the greatest love, because, I love
Him so much, seeing how this offering
of His Son is so very pleasing to Him.
Oh my heart was so consumed with burning
Love for my Father and so aware of how
God deserves this great love given
to Him.
I was there experiencing this overwhelming love
of the Father in the Mass and the
realization how perfect this sacrifice
of Jesus is to give to the Father.
As I write now in particulars, it seems to
lose so very much, the experience, the ecstasy,
my desire not to even move from that spot to
write to you because of the physical exertion
but I had such swiftness to go to the altar
to receive Him my beloved God in Holy
Communion and drink His precious Blood.
I see the sacrifice offered to the Father, I see
that the offering is most pleasing to Him and
God gives Himself to me in the Eucharist.
A real deep communication between me and
God. God the Father accepts the sacrifice,
He gives me His Son in the Eucharist
in such love.
But in my reception of the Eucharist it is an
overwhelming awareness of God within me.
I am immersed in the love of the Father, Son
and Holy Spirit. I am showered with the love
of God. The presence of God is within me.
Oh I can pray so deeply in this state, Oh
Lamb of God—I can plead and beg
that God takes away the sins of the
world and has mercy.
Where my mind when I am not in an ecstatic
state may be focused on one predominant
thought in this state there is a knowledge
that is there in me of knowing deeply into
the Divine Truths, my union with God is
deeply connected to the Virgin Mary and I
love her so deeply and I am knowledgeable
about her purity. All these things are in
me. It is a state of being in Him. Of having
truths revealed, of deep oneness with
God,—Father, Son and Holy Spirit, through
the purity of Mary's heart it is a state
of being united to the angels and saints
and all on earth and connected
to the souls in purgatory.
It is knowledge of God and my union with Him that
whatever avenue I explore it is depth in
understanding that aspect, but there is an
overwhelming focus usually on one special
grace God is giving, as today, it was being
overwhelmed with my love for the Father
and seeing how He truly deserves our love
wanting to offer the most pure sacrifice I can to
the Father. I offer my sacrifice united to Jesus
in the Holy Sacrifice of the Mass.
To write this one theologian would want to
straighten out my words and yet such
intimacy with God is so far beyond
any words, it is existence in God,
it is deep knowledge, insights in that state
of knowing Him, it is the state I am in,
the place the veil is lifted, the deep place
of knowing God more deeply.
I feel a profound unity in that place.
There is a completeness I experience.
I feel great satisfaction in this experience.
I feel more satisfaction in this than in anything
I could experience here below.
It is beyond that of our love here below
with one person or many persons,
it is oneness in love with God and all
others and the deep love relationships I
have with an intimate few only enhance
this love. I am in a deeper love union with
God and all others because of my intimate love
relationship with some. The deeper we become with
others in holy intimate relationships, the more
this depth leads to greater maturity in experiencing
this overall experience of love in Him.
Love according to God's will is not exclusive,
it is inclusive, it is love of all souls,
it does not carry with it divisions in
the heart. The love of the soul is more
perfected and the union with God and all
others is that of greater purity.
I want to write of this for it is a foreshadowing
of the love of being so completely
existent in Him in heaven and possessing
the beatific vision.
One thing Fr. Mike said was the love never
dies it is healed in heaven or something
like that.
In how I attempt to describe this love union
experience, in being so deeply united to God
in an ecstatic experience, you could
fault me for the words used. I attempt to
describe that which is so real to me,
it is a place, it is a state of existing
in Him, it is a place where I see and
I know and I experience God in existing
in Him so deeply.
I write for you as He beckons me to do, but it
is not the words used that convey the message,
it is the grace given from God to the reader,
when God so chooses, that will help us
all unite more deeply with God especially
in the Mass.
In the Mass God communicates to us so deeply.
God is truly present on our altars
through the hands of the consecrated priests.
The sacrifice of calvary is sacramentally
made present in the Mass.
November 10, 2001 message continues
Messenger: Oh I want that, I want to go back to that Mass
and live that deep union again, but now
my desire is to be in the deepest love
union with God for all eternity.
This is a "measuring stick," it is a goal set
before me,
God is love,
and in Him there is no darkness.
This was given so that you too may focus more
on this great goal of life eternal
with our beloved God.
It was given that we may more perfectly participate
in the Holy Sacrifice of the Mass.
It was given that all who read it may know of
the graces God has promised in helping
us to be happy when we write to our
Father daily and review the
blessings we received that day.
Like a little child running home
from school or from play and
saying Daddy, daddy, mommy
this is what happened, but
Our Father knows and has blessed us
so abundantly and deserves our
love.
This was made so clear to me in this
ecstasy how truly God the Father
deserves our deep burning love.
I was given a grace to so deeply love Him
and the intimacy from writing to
Him daily was a definite factor in
my deepened love. It was from the
grace He granted to me.
I hear as I write to you "The sky is the
limit."
There is no limit to experience the depth
of God's love and there is only more
and more growth in our ways of
expressing our love for God.
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In being united deeply with God in the Mass He takes us to a place and showers us with grace and we can exist so deeply in Him as we are saturated with His grace.
I see myself like this in going to the Mass |
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And He came to give us the fullness of life.
In the beatific vision we are full
of His life, we are complete.
There will be no more thirsting.
The more I know Him the deeper my longing
and thirsting becomes for Him, for
completeness, for satisfaction
in Him.
In heaven we will be
entirely satisfied.
The depth of union we experience in
heaven depends on our life here
below. How did we grow in
our loving relationships with God
all others.
We become more and more filled with
His life, it comes through reception
of the Sacraments, but it comes in
living according to God's will in love,
in staying united to the Mass all day
we can help to bring down greater
grace for ourselves and others.
We can give great love and honor to God.
So much was revealed to me in that ecstasy
today at Mass.
I knew more how God the Father wanted me
to love Him.
I knew how deeply I did love Him and
wanted to outpour love to Him.
I knew that in the Holy Sacrifice of the Mass
this is the greatest act of love I can
give to My Father. Uniting to the Mass
all day in my morning offering can be
greater love I can give to my Father
all through the day.
What is my life offered, when compared
to my life offered to the Father united
to Jesus, in the Holy Spirit, in
the Holy Sacrifice of the Mass?
I am a sinful human person.
God the Son is a Divine Person, the offering
of Jesus to the Father in the Mass is the most pleasing
sacrifice to the Father.
I feel like I should put the prayer given to
me one day in 2 1/2 minutes at the Blessed
Sacrament Chapel at St. Peter in Chains
as the priest came down the aisle to do Mass.
A Prayer before the Holy Sacrifice of the Mass
Let me be a holy sacrifice and unite with God in the sacrament of His greatest love.
I want to be one in Him in this act of love, where He gives Himself to me and I give myself as a sacrifice to Him. Let me be a holy sacrifice as I become one with Him in this my act of greatest love to Him.
Let me unite with Him more, that I may more deeply love Him. May I help make reparation to His adorable Heart and the heart of His Mother, Mary. With greatest love, I offer myself to You and pray that You will accept my sacrifice of greatest love. I give myself to You and unite in Your gift of Yourself to me. Come and possess my soul.
Cleanse me, strengthen me, heal me. Dear Holy Spirit act in the heart of Mary to make me more and more like Jesus.
Father, I offer this my sacrifice, myself united to Jesus in the Holy Spirit to You. Help me to love God more deeply in this act of my greatest love.
Give me the grace to grow in my knowledge, love and service of You and for this to be my greatest participation in the Mass. Give me the greatest graces to love You so deeply in this Mass, You who are so worthy of my love.
-God's Blue Book, December 27, 1995
November 10, 2001 message continues
Messenger: Oh
the depth to which I experienced Him
is immeasurable. How can I write
about it on a finite piece of paper
with certain words. The knowledge
outpoured in an experience is so much,
I could write until the day I died and
not exhaust it.
Depth, Love, Burning Love
for our Divine God—
Greater Participation in the Holy Sacrifice
of the Mass as members of the
Body of Christ.
We the Church are one in Him.
We are given so many gifts.
Oh the Blood of the Lamb.
I wear my red (burgundy, Sacred Heart color as
Fr Carter called it) dress and I am constantly
aware of His precious Blood Shed for me.
We mount the altar of sacrifice, we
unite to the Holy Sacrifice of
the Mass.
We outpour our love to God.
This is not words, this is a deep
burning love affair with the
Divine, All Perfect, All Loving,
Almighty God.
God is love.
John 3: 16
For this is how God loved the world:
he gave his only Son,
so that everyone who believes in him
may not perish
but may have eternal life.
Excerpts from Response in Christ - The Sacraments and the Mass
The life of grace just described expresses itself most perfectly in the Church’s liturgy, and at the same time it is from the liturgy that the Christian chiefly derives strength for his life in Christ. Central to the Church’s liturgy are the sacraments, and, most especially, the eucharistic sacrifice.
1. The Sacraments in General
A sacrament is a visible sign of an invisible, divine reality. Christ, therefore, is the primordial sacrament given to men by God. In His historical existence Christ was the visible, tangible manifestation that God has irrevocably entered the world of man with His merciful, salvific grace. At the same time Christ contained within Himself this divine reality which He externally manifested.6
We have previously described the Church as the continuation of Christ. Consequently, flowing from the idea of Christ as primordial sacrament, the Church is also a sacrament. The Church continues the visible presence of Christ which was attached to His historical existence. The Church, through her union with the glorified Christ, both externally symbolizes and contains within herself the divine reality of God’s grace which has been irrevocably communicated to man....
5) Partaking of the Eucharistic Meal
The 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."37
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.
end of excerpts from Response in Christ
Galatians 2:19-20
I have been crucified with Christ and yet I am alive; yet it is no longer I, but Christ living in me.
Excerpts from Response in Christ - The Sacraments and the Mass
3) Immolation of the Victim
...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 Sacrifice
It 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."35
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..."36
1) Interior Oblation of the Mass
The 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.23 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.24 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."25 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 Mass
Just 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.26
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.27 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."28
...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.’ "22 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.
end of excerpts from Response in Christ
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