Quote:

Promises to those who sing the Ave Maris Stella

During a riot at Rome, a mob came to the house where St. Bridget lived; a leader talked of burning Bridget alive. She prayed to Our Blessed Lord to know if she should flee to safety and He assured her to stay, saying: "It doesn't matter if they plot thy death. My power will break the malice of thy enemies: If mine crucified me, it is because I permitted it." The Blessed Virgin added:

"Sing as a group the Ave Maris Stella and I will guard you from every danger."

From the Archived Catacombs:

Quote:1. By fasting, is to be understood especially mortification of the eyes and of the appetite. Although our Blessed Lady was full of Divine grace, yet she was so mortified in her eyes, that, according to St. Epiphanius and St. John Damascene, she always kept them cast down, and never fixed them on anyone; and they say that from her very childhood her modesty was such, that it filled everyone who saw her with astonishment. Hence St. Luke remarks, that, in going to visit St. Elizabeth, she went with haste, that she might be less seen in public. Philibert relates, that, as to her food, it was revealed to a hermit named Felix, that when a baby she only took milk once a day. St. Gregory of Tours affirms that throughout her life she fasted; and St. Bonaventure adds, "that Mary would never have found so much grace, had she not been most moderate in her food; for grace and gluttony cannot subsist together." In fine, Mary was mortified in all, so that of her it was said my hands dropped with myrrh. [Cant. 5:5]

2, The second means is to fly the occasions of sin: He that is aware of the snares shall be secure. [Prov. 11:15] Hence St. Philip Neri says, that, "in the war of the senses, cowards conquer:" that is to say those who fly from dangerous occasions. Mary fled as much as possible from the sight of men; and therefore St. Luke remarks; that in going to visit St. Elizabeth, she went with haste into the hill country. An author observes, that the Blessed Virgin left St. Elizabeth before St. John was born, as we learn from the same Gospel, where it is said, that Mary abode with her about three months, and she returned to her own house. Now Elizabeth's full time of being delivered was come, and she brought forth a son. [Luke 1:56] And why did she not wait for this event? It was that she might avoid the conversations and visits which would accompany it.

3. The third means is prayer. And as I knew, said the wise man, that I could not otherwise be continent except God gave it ... I went to the Lord and besought Him. [Wisd. 8:21] The Blessed Virgin revealed to St. Elizabeth of Hungary, that she acquired no virtue without effort and continual prayer. St. John Damascene says, that Mary "is pure, and a lover of purity." Hence she cannot endure those who are unchaste. But whoever has recourse to her will certainly be delivered from this vice, if he only pronounces her name with confidence. The Venerable John d' Avila' used to say, "that many have conquered impure temptations by only having devotion to her Immaculate Conception."

• Origen calls her worthy of God, immaculate of the immaculate, most complete sanctity, perfect justice, neither deceived by the persuasion of the serpent, nor infected with his poisonous breathings ("Hom. i in diversa");
  

• Ambrose says she is incorrupt, a virgin immune through grace from every stain of sin ("Sermo xxii in Ps. cxviii);
  

• Maximus of Turin calls her adwelling fit for Christ, not because of her habit of body, but because of original grace ("Nom. viii de Natali Domini");
  

• Theodotus of Ancyra terms her a virgin innocent, without spot, void of culpability, holy in body and in soul, a lily springing among thorns, untaught the ills of Eve, nor was there any communion in her of light with darkness, and, when not yet born, she was consecrated to God ("Orat. in S. Dei Genitr.").
  

• In refuting Pelagius St. Augustine declares that all the just have truly known of sin "except the Holy Virgin Mary, of whom, for the honour of the Lord, I will have no question whatever where sin is concerned" (On Nature and Grace 36).
  

• Mary was pledged to Christ (Peter Chrysologus, "Sermo cxl de Annunt. B.M.V.");
  

• it is evident and notorious that she was pure from eternity, exempt from every defect (Typicon S. Sabae);
  

• she was created in a condition more sublime and glorious than all other natures (Theodorus of Jerusalem in Mansi, XII, 1140);
  

• when the Virgin Mother of God was to be born of Anne, nature did not dare to anticipate the germ of grace, but remained devoid of fruit (John Damascene, "Hom. i in B. V. Nativ.", ii).
  

• The conception of the Mother of God was beyond all comparison more noble than that of St. John the Baptist, whilst it was immeasurably beneath that of her Divine Son.
  

• The soul of the precursor was not preserved immaculate at its union with the body, but was sanctified either shortly after conception from a previous state of sin, or through the presence of Jesus at the Visitation.
  

• Our Lord, being conceived by the Holy Ghost, was, by virtue of his miraculous conception, ipso facto free from the taint of original sin.
  

• the sanctification of Mary took place before the infusion of the soul into the flesh, so that the immunity of the soul was a consequence of the sanctification of the flesh and there was no liability on the part of the soul to contract original sin. This would approach the opinion of the Damascene concerning the holiness of the active conception.
  

• The sanctification took place after the infusion of the soul by redemption from the servitude of sin, into which the soul had been drawn by its union with the unsanctified flesh. This form of the thesis excluded an immaculate conception.
  

• Origen calls her worthy of God, immaculate of the immaculate, most complete sanctity, perfect justice, neither deceived by the persuasion of the serpent, nor infected with his poisonous breathings ("Hom. i in diversa");
  

• Ambrose says she is incorrupt, a virgin immune through grace from every stain of sin ("Sermo xxii in Ps. cxviii);
  

• Maximus of Turin calls her adwelling fit for Christ, not because of her habit of body, but because of original grace ("Nom. viii de Natali Domini");
  

• Theodotus of Ancyra terms her a virgin innocent, without spot, void of culpability, holy in body and in soul, a lily springing among thorns, untaught the ills of Eve, nor was there any communion in her of light with darkness, and, when not yet born, she was consecrated to God ("Orat. in S. Dei Genitr.").
  

• In refuting Pelagius St. Augustine declares that all the just have truly known of sin "except the Holy Virgin Mary, of whom, for the honour of the Lord, I will have no question whatever where sin is concerned" (On Nature and Grace 36).
  

• Mary was pledged to Christ (Peter Chrysologus, "Sermo cxl de Annunt. B.M.V.");
  

• it is evident and notorious that she was pure from eternity, exempt from every defect (Typicon S. Sabae);
  

• she was created in a condition more sublime and glorious than all other natures (Theodorus of Jerusalem in Mansi, XII, 1140);
  

• when the Virgin Mother of God was to be born of Anne, nature did not dare to anticipate the germ of grace, but remained devoid of fruit (John Damascene, "Hom. i in B. V. Nativ.", ii).
  

• The conception of the Mother of God was beyond all comparison more noble than that of St. John the Baptist, whilst it was immeasurably beneath that of her Divine Son.
  

• The soul of the precursor was not preserved immaculate at its union with the body, but was sanctified either shortly after conception from a previous state of sin, or through the presence of Jesus at the Visitation.
  

• Our Lord, being conceived by the Holy Ghost, was, by virtue of his miraculous conception, ipso facto free from the taint of original sin.
  

• the sanctification of Mary took place before the infusion of the soul into the flesh, so that the immunity of the soul was a consequence of the sanctification of the flesh and there was no liability on the part of the soul to contract original sin. This would approach the opinion of the Damascene concerning the holiness of the active conception.
  

• The sanctification took place after the infusion of the soul by redemption from the servitude of sin, into which the soul had been drawn by its union with the unsanctified flesh. This form of the thesis excluded an immaculate conception.
  

The Angelus - March 2010

Quote:“Do penance,” said the Blessed Virgin. “If my requests are granted, Russia will be converted and there will be peace in the world.”

Quote:“If my demands are not met,” our Lady told us, “Russia will spread its errors throughout the world, provoking wars and persecution against the Church.”

Quote:“In the end my Immaculate Heart will triumph.”

The Angelus - March 2010

Quote:“Do penance,” said the Blessed Virgin. “If my requests are granted, Russia will be converted and there will be peace in the world.”

Quote:“If my demands are not met,” our Lady told us, “Russia will spread its errors throughout the world, provoking wars and persecution against the Church.”

Quote:“In the end my Immaculate Heart will triumph.”

Quote:

De Isaia Propheta.

Cap. xiii.
Onus Babylonis, quod vidit Isaias, filius Amos. Super montem caliginosum levate signum : exaltate vocem, levate manum, et ingrediantur portas duces. Ego mandavi sanctificatis meis, et vocavi fortes meos in ira mea, exsultantes in gloria mea. Vox multitudinis in montibus, quasi populorum frequentium; vox sonitus regum, gentium congregatarum. Dominus exercituum praecepit militiae belli, venientibus de terra procul, a summitate caeli; Dominus, et vasa furoris ejus, ut disperdat omnem terram.

Ululate, quia prope est dies Domini; quasi vastitas a Domino veniet. Propter hoc omnes manus dissolventur, et omne cor hominis contabescet, et conteretur. Torsiones et dolores tenebunt; quasi parturiens dolebunt : unusquisque ad proximum suum stupebit, facies combustae vultus eorum. Ecce dies Domini veniet, crudelis, et indignationis plenus, et irae, furorisque, ad ponendam terram in solitudinem, et peccatores ejus conterendos de ea. Quoniam stellae caeli, et splendor earum, non expandent lumen suum; obtenebratus est sol in ortu suo, et luna non splendebit in lumine suo.

Et visitabo super orbis mala, et contra impios iniquitatem eorum; et quiscere faciam superbiam infidelium, et arrogantiam fortium humiliabo.


From the Prophet Isaias.
Ch. xiii.
The burden of Babylon, which Isaias the son of Amos saw. Upon the dark mountain lift ye up a banner, exalt the voice, lift up the hand, and let the rulers go into the gates. I have commanded my sanctified ones, and have called my strong ones in my wrath, them that rejoice in my glory. The noise of a multitude in the mountains, as it were of many people, the noise of the sound of kings, of nations gathered together: the Lord of hosts hath given charge to the troops of war. To them that come from a country afar off, from the end of heaven: the Lord and the instruments of his wrath, to destroy the whole land.

Howl ye, for the day of the Lord is near: it shall come as a destruction from the Lord. Therefore shall all hands be faint, and every heart of man shall melt, And shall be broken. Gripings and pains shall take hold of them, they shall be in pain as a woman in labour. Every one shall be amazed at his neighbour, their countenances shall be as faces burnt. Behold, the day of the Lord shall come, a cruel day, and full of indignation, and of wrath, and fury, to lay the land desolate, and to destroy the sinners thereof out of it. For the stars of heaven, and their brightness shall not display their light: the sun shall be darkened in his rising, and the moon shall not shine with her light.

And I will visit the evils of the world, and against the wicked for their iniquity: and I will make the pride of infidels to cease, and will bring down the arrogancy of the mighty.