Category: Mary

Watch Video: ‘Tears Of Roses’ – Statue Of Our Lady Of Guadalupe, ‘Sheds Tears’ In New Mexico 

Watch Video: ‘Tears Of Roses’ – Statue Of Our Lady Of Guadalupe, ‘Sheds Tears’ In New Mexico 

May the name of the Lord be praised! 

A statue of Our Lady of Guadalupe in Hobbs, New Mexico is allegedly miraculously crying tears that smell like roses (videos below!).

It is a miracle, nothing short of a miracle,” parishioner Paul Campos told local TV station KRQE.You can even get a sense of her presence. You can smell roses in her tears. I’ve got a tissue that I’ve taken, wiped from her mantle.

Parishioners say they first noticed the tears after the noon Mass last Sunday. Word has quickly spread and hundreds of pilgrims have already come through.

The parish priest Fr. Jose Segura said he didn’t really know what to do and so called his bishop right away.  The Archdiocese of Las Cruces will perform an investigation into the matter.

Here’s a news report on the statue:

And here’s a video taken on someone’s phone:

What do you make of all this? Let us know in the comments!

Some Pope Francis’ Heartfelt Requests to Mother Mary

Some Pope Francis’ Heartfelt Requests to Mother Mary

Above all, Mother, show us Jesus, and teach us to do what He tells us.

On May 8, Argentina celebrates the solemnity of Our Lady of Luján, the country’s patroness. This month of May is a good opportunity to look back to some of the prayers of Cardinal Jorge Bergoglio—now Pope Francis—during homilies on the feast day and pilgrimages to the shrine of Luján. Here are some of those prayers, somewhat adapted and abridged.

Live as brothers

Mother, teach us to take care of each other, just as you take care of us. We come to you to express this need—not a desire, but a need. Mother, we need to live as brothers. And so, we ask you to uproot all the weeds of discord, envy, hate, and violence that could be in our hearts. We ask you for the grace of remembering how to live as brothers. We ask you, Mother of Grace, to teach us to care for one another, because we are Your flesh and blood. October 1, 2006

May all be loved

Mother, we want a country with room for everyone. May there not be “superfluous,” excluded, or exploited people. May no one be disregarded or scorned. May hate never grow among us. May the bitter, fatal weed of resentment never take root in our heart. We are in your hands; never let go of us. We know in whom we have placed our trust. October 3, 2010

Help us to take care of life

Beloved Mother, we pray to you for all your children. May they not be left alone and abandoned; may they always find a place in your home … We ask you to help us imitate you, caring for every life. May we learn to be silent, so we can contemplate—as you do—your children, who are our brothers. May we, who are here in your house, consecrate ourselves to you once again, so that we may never be lacking in your love, that love that takes care of every life. Mother, help us to take care of life. All together, three times, may we ask you: “Mother, help us to care for life. Mother, help us to care for life. Mother, help us to care for life.”

Consecration of the city

Dear Virgin of Luján, our Mother, I consecrate this city and every one of your children to your Immaculate Heart. You know us well, and we know that you love us very much. I ask you to look upon each and every one of us. I pray to you for every family in this city. I pray for our children and our elderly; for our sick; for those who are alone; for those who are in prison; for those who are hungry and those who don’t have a job. I pray for those who have lost hope; for those without faith. I also pray to you for those who govern us, and for those who teach. Mother, I ask you to care for all of us with tenderness, and to share your strength with us. We are your children. We place ourselves under your protection. We trust in your maternal Heart, and we consecrate to you all that we are and all that we have. Above all, Mother, show us Jesus, and teach us to do what He tells us. Amen. June 1, 2001

Mother, teach us to listen

Mother, we ask you to help us to conquer anything within us that keeps us from empathizing with others. Mother, we ask you to teach us to be silent so we can be open to those who need to tell us about their lives, often full of suffering. Mother, we ask you to make us like your Son, patient and compassionate, when we listen to the lives of those around us. October 5, 2008

Strengthen our hope

Mother, strengthen our hope. May our hope not be taken from us. Dear Mother, all of your children ask you: never release us from your hand. Look upon your children, who are traveling towards you. Look upon them and accompany them. Help them to follow in the footsteps of your Son, so that together, we may build a nation of brothers. Mother, help us. We are in your hands. May our hope not be taken from us! May your gaze strengthen our hope! October 4, 2009

Liturgy of the Memorial of Blessed Virgin Mary, Mother of the Church (Monday after Pentecost Sunday)

Liturgy of the Memorial of Blessed Virgin Mary, Mother of the Church (Monday after Pentecost Sunday)

On Saturday 3rd March 2018, the Vatican announced Pope Francis’ decision that the Church celebrates the Blessed Virgin Mary in her role as “Mother of the Church” every year on the Monday after Pentecost, as a way to foster Marian piety and the maternal sense of the Church.

The decree establishing the memorial was published March 3 in a letter from Cardinal Robert Sarah, head of the Congregation for Divine Worship and the Discipline of the Sacraments.

As Sarah explained, Pope Francis added the memorial to the Roman Calendar after carefully considering how the promotion of devotion to the Blessed Virgin Mary under this particular title might encourage growth in “the maternal sense of the Church” and in “genuine Marian piety.”

“This celebration will help us to remember that growth in the Christian life must be anchored to the Mystery of the Cross, to the oblation of Christ in the Eucharistic Banquet and to the Mother of the Redeemer and Mother of the Redeemed,” Sarah wrote.

The Cardinal noted that the “joyous veneration given to the Mother of God by the contemporary Church, in light of reflection on the mystery of Christ and on his nature, cannot ignore the figure of a woman, the Virgin Mary, who is both the Mother of Christ and Mother of the Church.”

The memorial of the Blessed Virgin Mary, Mother of the Church, has been added to the General Roman Calendar, the Roman Missal, and the Liturgy of the Hours. The Latin text has been published though we have not received it yet, the translations is expected to be prepared by the bishops conference and approved by the congregation. Usually the International Commission on English in Liturgy (ICEL) prepares the English translation which will be sent to CBCN for vetting, observations and comments. After that, it will be sent to the Congregation for Divine Worship for confirmation.

Please note that this year 2018, the memorial of the Blessed Virgin Mary, Mother of the Church, will be celebrated on Monday, May 21st.

The Mass is “Our Lady, Mother of the Church” NUMBER B (on pages 1155 – 1157), in the Roman Missal. It has its own Preface.

The readings and Gospel acclamation are as follows:

First Reading (from common of Blessed Virgin Mary no. 707 (1) in the Lectionary)

Genesis 3: 9-15, 20 (Mother of all the living) or

Acts 1:12-14 (From common of Blessed Virgin Mary no. 708 (1) in the Lectionary)

(All devoted themselves with one accord to prayer with Mary, the Mother of Jesus)

Responsorial Psalm. Psalm 87: 1-2, 3 and 5, 6-7

Response: Glorious things are told of you, O city of God

Gospel Acclamation

O happy Virgin, you gave birth to the Lord, Blessed Mother of the Church, you warm our hearts with the spirit of your Son Jesus Christ.

Gospel Reading

John 19: 25-34 (Extended version of no 712 (12) from the common of the BVM)

(Behold your son, behold your Mother)

The Colour of the vestment is White

Liturgy of the Hours

The proper texts for the liturgy of the hours are being translated by the International Commission on English in Liturgy. After the translation, it will be presented to CBCN for approval before being sent to the Holy See for confirmation. Meanwhile, the Psalmody and other elements are from the Psalms of the day and the common of the Blessed Virgin Mary except the following;


O God, Father of mercies,
whose Only Begotten Son, as he hung upon the Cross,
chose the Blessed Virgin Mary, his Mother,
to be our Mother also,
grant, we pray, that with her loving help
your Church may be more fruitful day by day
and, exulting in the holiness of her children,
may draw to her embrace all the families of the peoples.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.

Kindly help to spread this information around.
+ Most Rev. E.A. Badejo
Bishop, Catholic Diocese of Oyo.

What Are The Four Dogmas of The Catholic Church?

What Are The Four Dogmas of The Catholic Church?

There are four dogmas stating Mary’s personal relationship with God and her role in human salvation

1) Divine Motherhood

Mary’s divine motherhood was proclaimed at the Council of Ephesus in 431.

Various names are used to describe Mary’s role as mother of Jesus. She is called “Mother of God” which translates the more accurately stated greek term “Theotokos” or “Birthgiver of God.”

The Council of Ephesus (431) attributed to Mary the title, Mother of God. This needs to be read against the Council’s declaration that in Christ there are two natures, one divine and one human, but only one person. Indeed, according to the Council the holy virgin is the Mother of God since she begot according to the flesh the Word of God made flesh. This decision was further explained by the Council of Chalcedon (451) which says with regard to Mary’s divine motherhood:

“…begotten from the Father before the ages as regards his godhead, and in the last days, the same, because of us and because of our salvation begotten from the Virgin Mary, the Theotokos, as regards his manhood; one and the same Christ, Son, Lord, only-begotten…”

Mary’s Divine Motherhood was not the object of an independent or exclusive dogmatic declaration. The statement is embedded in texts defining the person and natures of Jesus Christ. Thus, the dogma of Divine Motherhood becomes an integral part of the christological dogma. This does not diminish its definitive and binding character. The dogma of Divine Motherhood is generally accepted by all Christian denominations.

2) Perpetual Virginity

The expression perpetual virginity, ever-virgin, or simply “Mary the Virgin” refers primarily to the conception and birth of Jesus. From the first formulations of faith, especially in baptismal formulas or professions of faith, the Church professed that Jesus Christ was conceived without human seed by the power of the Holy Spirit only. Here lies the decisive meaning of expressions such as “conceived in the womb of the Virgin Mary,” “Mary’s virginal conception,” or “virgin birth.” The early baptismal formula (since the 3rd century) state Mary’s virginity without further explaining it, but there is no doubt about its physical meaning. Later statements are more explicit. Mary conceived “without any detriment to her virginity, which remained inviolate even after his birth” (Council of the Lateran, 649).

Although never explicated in detail, the Catholic Church holds as dogma that Mary was and is Virgin before, in and after Christ’s birth. It stresses thus the radical novelty of the Incarnation and Mary’s no less radical and exclusive dedication to her mission as mother of her Son, Jesus Christ. Vatican II reiterated the teaching about Mary, the Ever-Virgin, by stating that Christ’s birth did not diminish Mary’s virginal integrity but sanctified it . The Catechism of the Catholic Church ponders the deeper meaning of the virgin bride and perpetual virginity (499-507). It also maintains that Jesus Christ was Mary’s only child. The so-called “brothers and sisters” are close relations.

3) Immaculate Conception

The solemn definition of Mary’s Immaculate Conception is like Divine Motherhood and Perpetual Virginity part of the christological doctrine, but it was proclaimed as an independent dogma by Pope Pius IX in his Apostolic Constitution “Ineffabilis Deus” (December 8, 1854). Though highlighting a privilege of Mary it in fact stresses the dignity and holiness required to become “Mother of God.” The privilege of the Immaculate Conception is the source and basis for Mary’s all-holiness as Mother of God.

More specifically, the dogma of the Immaculate Conception states “that the most Blessed Virgin Mary, from the first moment of her conception, by a singular grace and privilege from Almighty God and in view of the merits of Jesus Christ, was kept free of every stain of original sin.”

This dogma has both a “negative” and a “positive” meaning which complement each other. The “negative” meaning stresses Mary’s freedom from original sin thanks to the anticipated or retroactive (here called preventive) grace of Christ’s redemptive act. By the same token, the dogma suggests Mary’s all-holiness. This “positive” meaning is the consequence of the absence of original sin. Mary’s life is permanently and intimately related to God, and thus she is the all-holy.

Although difficult to explain, original sin provokes disorderliness in thought and behavior, especially with regard to the primacy of God’s presence in our life. Consequently, in declaring Mary immaculately conceived, the Church sees in Mary one who never denied God the least sign of love. Thus, the dogma declares that from her beginning Mary was exceptionally holy and in constant union with the sanctifying grace of the Holy Spirit.

4) The Assumption

This marian dogma was proclaimed by Pope Pius XII on November 1, 1950 on his Encyclical Munificentissimus Deus.

A distinction needs to be made between Ascension and Assumption. Jesus Christ, Son of God and Risen Lord, ascended into heaven, a sign of divine power. Mary, on the contrary, was elevated or assumed into heaven by the power and grace of God.

The dogma states that “Mary, Immaculate Mother of God ever Virgin, after finishing the course of her life on earth, was taken up in body and soul to heavenly glory.” This definition as well as that of the Immaculate Conception makes not only reference to the universal, certain and firm consent of the Magisterium but makes allusion to the concordant belief of the faithful. The Assumption had been a part of the Church’s spiritual and doctrinal patrimony for centuries. It had been part of theological reflection but also of the liturgy and was part of the sense of the faithful.

This dogma has no direct basis in scripture. It was nonetheless declared “divinely revealed,” meaning that it is contained implicitly in divine Revelation. It may be understood as the logical conclusion of Mary’s vocation on earth, and the way she lived her life in union with God and her mission. The assumption may be seen as a consequence of Divine Motherhood. Being through, with, and for her Son on earth, it would seem fitting for Mary to be through, with, and for her Son in heaven, too. She was on earth the generous associate of her Son. The Assumption tells us that this association continues in heaven. Mary is indissolubly linked to her Son on earth and in heaven.

In heaven, Mary’s active involvement in salvation history continues: “Taken up to heaven, she did not lay aside her salvific duty… By her maternal love she cares for the brothers and sisters of her Son who still journey on earth” (LG). Mary is the “eschatological icon of the Church” (CCC 972), meaning the Church contemplates in Mary her own end of times.

The definition of the dogma does not say how the transition from Mary’s earthly state to her heavenly state happened. Did Mary die? Was she assumed to heaven without prior separation of soul and body? The question remains open for discussion. However, the opinion that Mary passed through death as her Son did, has the stronger support in tradition.

Glorified in body and soul, Mary is already in the state that will be ours after the resurrection of the dead.

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