45th
Document
TRANSCENDENTAL EUCHARISTIC AND MARIAN DOCUMENT
We, Supreme Pontiff, Vicar of Christ, Successor of Saint Peter, Servant of the Servants of God, Patriarch of El Palmar de Troya, Patriarch of the West and of the East.
We, as Universal Doctor of the Church, wish to speak in the present Document about several most profound mysteries involving the Divine Mary, in a way that explains other documents of Ours.
We desire at all times to guide the faithful with all clarity and precision, so to avoid all possible confusion.
We, since the day we accepted the heavy cross of the Pontificate, since that glorious day of the Transfiguration, have formed the purpose before God, and promised, to devote all our Pontificate in defence of the Glories of Mary, to present these glories with all force and clarity, in order to increase Marian devotion among the faithful, and in order, at the same time, to let the world know that mankind has an Exalted Mediatrix before the Throne of our Mediator Christ. It is very necessary, and more than ever urgent, that the world know the Divine Mary, since Mary is the sure path on which to meet Christ. At the present, humanity is practically lost,- and it is lost because it does not know the Omnipotence of Mary. If the world knew the greatness of Mary, without doubt the world would be converted to God,- because Mary is Wisdom, and he who takes refuge in Wisdom, will never be confounded. The Divine Mary is the Wisdom extolled in the holy Bible, since all that Christ has, He has by nature,- and all that Christ has by his Divine Nature, Mary has by grace. If, as you know, Christ is Wisdom by nature, logically, without any doubt whatsoever, Mary is Wisdom by grace. If, instead of reading so many stupid books, mankind would read the book called Mary, who is Wisdom, there is no doubt that men would then obtain great wisdom, since Mary, who is Wisdom, would, as Mother of Fair Love, re-conceive wisdom in poor humanity. If the world had a true desire for knowledge, they would, logically, go to Mary, and this Divine Mother would promptly teach the world Wisdom, that capital wisdom that Mary brings to light, offering her children a book of very great wisdom, that is the book of the Word made flesh, Wisdom in essence. Through this book, all ignorance is dissipated, since the Word made flesh, Wisdom in essence, knows how to make sages out of illiterates. For there is the sad paradox that many learned and many wise and prudent are ignorant, because they ignore principal things, that is, things which are spiritual, things that lead to the knowledge of God. Once again we recall that the number of fools is infinite (the fools being the wise and prudent, who are ignorant). There is no worse ignorance than that which prefers to ignore God, since the one who ignores God can never be reckoned in the number of the truly wise. Outside of God, there is no true wisdom, since God is Wisdom. From this truth is deduced that Mary, being Mother of God, is also Mother of Wisdom, since He whom she bore in her womb is the open book of Wisdom, wisdom that is hidden from the wise and prudent but is revealed to the humble and simple of heart. With this clear principal, one can understand perfectly that the humble and simple of heart are full of knowledge, because they are children of the Divine Mary, who is Wisdom by grace. Thus is proved that the true devotees of Mary are not ignorant, even if they can neither read nor write,- even if they can read but very little. These apparent know-nothings acquire the mystical diploma of knowledge. This mystical diploma of Knowledge is acquired by walking like little children on the path to the Divine Doctoress. The Divine Doctoress takes the little ones, secure on her blessed knees, and reveals to them her Immaculate Heart. Her Immaculate Heart opened is a most beautiful book edged in gold, bound in richest leather, with pages artistically written in letters of gold. In this exalted book, there appears on the first page, this legend:
Daughter of God the Father, Mother of God the Son, Spouse of God the Holy Ghost, Temple and Tabernacle of the Most Holy Trinity, Mystical City of God, Health of Mankind; Wisdom, Daughter of Wisdom; Wisdom, Mother of Wisdom; Wisdom, Spouse of Wisdom; Wisdom, Temple and Tabernacle of Wisdom.
Any child who reads this first page has already begun to walk on the path of wisdom, since,- who can deny that Mary is Wisdom, when she is so intimately bound to Wisdom? Not only is the Divine Mary Wisdom, but she is also Treasuress of Wisdom; as well as Mediatrix of Wisdom; and Dispensatrix of Wisdom; and, to be sure, Emperadora of Wisdom, which sublime Emperadora of Wisdom rules over an Empire of wise subjects, since this Emperadora of heaven and earth, throughout the length and breadth of her empire, has not a single illiterate subject. The subjects of Mary, since they are the children of Fair Love, are instructed in Wisdom. For this reason, one understands perfectly that throughout the History of the Church, the humble and simple of heart among the faithful people have always believed the truths of our Sacrosanct Catholic Faith. If men desire wisdom, they must of necessity go to the Divine Doctoress, since this Divine Doctoress teaches with the approbation of Christ, Supreme and Eternal Doctor. It is a most clear and exact word, that when we receive the Holy Sacrament of Baptism, we also receive Wisdom, since Baptism separates us from the darkness. But, sad to say, when, with the passing years, the baptised depart from Mary, they - as is logical - become brutish, deliver themselves to Satan, doctor of lies, whose infernal doctrine means to bury in darkness those who, through holy Baptism, were once the wise children of Mary.
We, in the depths of our being, feel the influence of the Wisdom of Mary, since there is no doubt that, to speak well of Mary, one must acquire wisdom. This wisdom is provided by allowing the Holy Ghost, who dwells in our souls, to work, and to work freely, since one must let the Holy Ghost work without hindrance. In this work of the Holy Ghost, there is also the work of the Divine Mary, since Mary is the White Dove, Companion of the Holy Ghost.
We direct our paternal word to the faithful:
Most dearly beloved children of our soul: if you desire to be truly wise, go quickly to the Most Holy Virgin Mary, and learn with docility the Wisdom She offers you. This Wisdom called Mary, united as Spouse with Wisdom, the Holy Ghost, has brought to us the Wisdom of the Word made flesh. There is no greater Wisdom than to bring us God from Heaven to earth, giving Him her flesh and blood. Those who learn of this Wisdom will never be confounded, since this Wisdom is also the Seven Sacraments of the Catholic Church. We Christians have a Wisdom which the Jewish People never had. We have the Wisdom of the Holy Sacraments. What knowledge is there among men that can attain this Wisdom? With Christ there came to men the re-generation called Wisdom, which men acquire through the reception of the Holy Sacraments.
Full of most vehement fire, mystically speaking, We are, at this moment, contemplating the Wisdom of the Holy Sacraments. Before this intellectual vision, we are amazed and enraptured. At these moments, we would wish to possess a super-intelligence in order to be able to describe this vision that, through the infinite Mercy of God, we are contemplating at these precise moments. Because we see this Wisdom of the Holy Sacraments without seeing, without hearing, without, touching,- since it is not possible with the senses of the body to touch the wisdom of the Holy Sacraments.
We should wish to acquire the wisdom of the painter, in order to be able to take the brush and give form to an artistic canvass of the Wisdom of the Holy Sacraments. We know most certainly that, even if we were the greatest of painters, we should be totally incapable of painting the Wisdom of the holy Sacraments because the Sacraments, being fire of Love, fire that begets fire, the whole artistic canvass, before such vehement fire of love, would burst into many flames, and not only would the canvass burn, but also the brush, the palette, the paint, the easel and the painter himself. Thus it would be impossible to leave the work for posterity, since God has reserved this infinitely exquisite canvass for Heaven, where we shall contemplate it for eternity of eternities.
We should wish to be a sculptor, moreover the first in rank of all sculptors, not for vanity or pride, but rather in order to form the image of Wisdom of the Holy Sacraments. But we see that this would be impossible since, if the canvass disappeared in fire, what would the sculpture be, if not the atomic bomb!
We should wish to be a poet, and at the same time the greatest of musical composers, in order to compose the Wisdom of the Seven Sacraments. But once again we see that this could not be. Those lyric poets, those musical tones, those most beautifully sounding musical instruments would, with such fire of love, shake the whole universe, so that there would clash haphazard all the stars and planets, as also the comets and all other heavenly bodies,- since this most vehement fire of Wisdom of the Holy Sacraments would, with most powerful light, blind the very sun. The sun would not be able to resist those most luminous rays,- rays which are the very Sacraments that emanate from Christ, the Sun of Justice.
We see within our own intelligence, through a special charism from God, that within this fire there is another fire, which is the Divine Mary, since she is Mother of the Sun of Justice. For this reason it is seen once again that concerning Mary there has not yet been said enough, since Mary is intimately related to God. And in order that men may feel the salvific fire of the Sacraments, they must first know her who is Mother of this very fire, since She is Health of Mankind. It would be interminable to continue speaking of wisdom of the Holy Sacraments in intimate relation with the Divine Mary, since Mary, in union with the Holy Ghost, is the match, the spark, that produces this immense fire of love. This fire of love comes to us all through Mary's accord, since Christ came to the world through Mary. From this there follows that, if we wish to be enflamed with this salvific fire, we must go to her who is the match and mystical spark. And what is more, the Most Holy Virgin Mary is not only the match and spark, but is also the flaming fire, that is, the Mystical City of God, in whose flaming fire God Himself is lodged with all his fire of Love. Not only is she the fire, but also the mystical fireplace that warms her little ones. From this mystical fireplace called Mary, there radiates the warmth of Wisdom, wisely and mystically cherishing her children. And not only is she the mystical fireplace, but also the comfortable salon where the fireplace is installed for her little ones to be sheltered and disposed to receive the divine instruction given by the Divine Doctoress.
This exalted Mary is Daughter of the Fire, Mother of the Fire, Spouse of the Fire and Dwelling of the Fire. Thus there cannot be greater familiarity with the fire of God, who is love. The Most Holy Virgin Mary is also Treasuress, Mediatrix and Dispensatrix of the salvific fire. She, who enjoys such familiarity with the salvific fire, and who is so full of this fire of Love, without doubt, Emperadora as she is, enkindles all her Empire with innumerable flames of light shining in the darkness of the world. These most powerful flames of light are the lighthouse set in the sea, where the Bark of Peter has to sail. This Bark of Peter, mystically speaking, is a flame of fire, which calls to those who are lost in the darkness, to those who, seeing the light, take to their little boats, row to the Bark of Peter, where, once on board, they are enflamed with that mystical fire from those mystical furnaces. These mystical furnaces are the action of the Holy Ghost accompanied by His Spouse, the White Dove. On the high seas, drawn as by a magnet towards Christ, the Sun of Justice, they make their way unhindered to the Heavenly Father. And, not to be forgotten on this ocean voyage, there is in the midst of the sea a mystical buoy. This buoy is aflame with the fire of love, and serves as orientation for the Bark of Peter, bearing in mind that this flaming mystical buoy is Joseph Most Holy. On her long ocean voyage, this mystical vessel carries mystical stokers. These mystical stokers represent the Blessed in the Church Triumphant, who by means of their intercession heap coal to the fire. On this mystical vessel, there are also apprentice stokers, who represent the Church Suffering, and empty their baskets of coal through their intercession,- and who at the same time, through the prayers of the Communion of Saints, advance quickly from apprentice to journeyman,- that is, leaving Purgatory to enter Heaven. All this salvific fire is in open conflict with the eternal fire of Hell. And so one who wishes to escape the eternal fire of hell must enter the salvific fire through the Wisdom of the Seven Sacraments.
We avail Ourself of the present Document in order, by way of reflection, to amplify the doctrine of our 35th Document regarding the Most Holy Virgin in her prerogative as Health of Mankind, in harmony with the doctrine of the most erudite Saint Mary Jesus of Agreda and Saint Catherine Emmerich.
We have re-read several passages of these Doctors of the Church, where they speak about the 'Mystery' of the Immaculate Conception of the Divine Mary. We have examined certain particularities of that 'Blessing', called also Mystery or Sacrament. Reading these holy Doctors, one can find contradictions that, in reality, are only apparent, since both their doctrines are not contradictory, but rather complementary. With which, one sees once again how God respects his instruments, leaving certain mysteries hidden, for the Church in her day to interpret for the orientation of the faithful. Both these admirable saints have rendered most valuable service to the Holy Church of God, since, in the doctrine they present one receives greater knowledge of the Most Holy Virgin Mary, which in turn leads to a greater knowledge of God,- given that Mary has received all from her Creator. One can see, by reading meditatively both doctors, that the Lord is leading them by different paths to the same end. The mystical life of Saint Mary Jesus of Agreda is, in many respects, different from that of Saint Catherine Emmerich,- which is far from saying that one can underestimate either of them. Both gave themselves to God, consecrating body and soul in the service of God and his Church. Both have attained the glory of the altars, giving proof of heroic life and virtue, - and, for greater emphasis, both are today Doctors of the Church. When the Pope raises to the altars certain members of the Mystical Body of Christ, he presents them as models for the faithful to find the path to holiness. When the Pope elevates certain saints to the dignity of Doctors of the Church, he presents them so that the doctrine they teach might render great service to the Church,- and, at the same time, so that their doctrine help those who are separated from the Church to be converted and to enter the Church. The teachings of the Doctors of the Church are by no means novels or pastimes. Rather, with admirable art, they offer instruction to those who desire to know God. And those who already know Him, they strengthen and confirm in the sound doctrine previously acquired. In the doctrines presented and explained by the Doctors of the Church,- in order to weigh and appreciate their great importance,- one must attend to their context, leaving aside some texts that do not agree with doctrine infallibly defined by the Pope. Once again,- and we never tire to repeat,- that the teachings of the Doctors of the Church continue in strength and vigour,- vigour not only for the present, but also for the future. To be sure, in the Doctors of the Church there are passages that do not agree with what we teach today. But one must admit that they incurred no blame, since they did everything possible, within human limits, to present the questions with clarity. But they did not find their adequate expressions. The holy Doctors of the Church do not belong to the company of the wise and prudent, but rather to that of the humble and simple of heart, since, with humility and docility, they placed their knowledge at the service of God and of the Church.
We, in order to clarify the minds of the faithful, begin the question that concerns us with the following texts: some from the Holy Bible, others from these two Holy Doctors, and thus we shall bring the matter to light. To wit:
In Genesis, according to the very inspired Vulgate, we read these lines:
"Then the Lord cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh in its place. And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam. And Adam said: This now is bone of my bones, and flesh of my flesh: she shall be called woman because she was taken out of man."
"And they were both naked, to wit, Adam and his wife: and they were not ashamed."
The most erudite Saint Catherine Emmerich offers the following passage:
When Eve was at the tree of the forbidden fruit, and, having called to Adam to eat of the fruit,- before Adam sinned, the Second Person of the Most Holy Trinity descended, stood behind Adam, and with a curved knife extracted the "Blessing", which was triple, and also called Mystery or Sacrament. The seer reveals that during the extraction, the Virgin Mary issued from the right side of Adam as in a little cloud. Also extracted was a seed that appeared like flesh and blood.
We see that the Biblical phrases have in the words of the seer a profound complement, since, without doubt, there was extracted from Adam’s side that with which God previously had filled up the place of the rib,- that is, the Soul of the Divine Mary was put in the side of Adam, together with a seed, and with a special blessing. One is to understand that this Blessing, which the seer calls 'triple', includes three mysteries: one, the soul of Mary; the second, that mysterious flesh with which God had filled up the place of the rib; and the third, a seed of Adam himself. The blood that the seer says she saw is no doubt blood flowing from Adam himself, his flesh cut by the knife. In all this mystery, we find hidden a doctrinal explanation of God Himself about the Incarnation of the Word,- as well as about the Foundation of the Church of Christ and the Institution of the Sacraments of the same Church of Christ. With the intervention of God in his side, Adam, figure of Christ, signifies the Second Adam at that supreme moment when, his arms extended on the Cross, there issues from his pierced side His Spouse, the Catholic Church. Just as from the side of the first Adam, was taken his spouse Eve, so from Christ, the Second Adam, was taken his Spouse the Church, precisely from the right side. Eve, mother of mankind, was taken from the side of Adam; and the Most Holy Virgin Mary, the Second Eve, entered, and afterwards was taken from Adam’s side, God in this manner teaching that the Second Eve would be the true Mother of mankind, the one who would conceive the baptized.
The sacred text of the Bible refers to the passage where God, after the fall of Adam and Eve, and after having rebuked the pair, turns to the serpent and tells him that the Woman will crush his head, and that He will put enmity between the lineage of the serpent and the lineage of the Woman.
From this passage it follows that those present knew that Mary already existed, referring of course to her soul,- since, when God says: "The Woman will crush your head", this shows that his hearers knew of which Woman He was speaking. If they had not known of whom He was speaking, it would have been correct to say: "A woman will crush your head." Or, if it were only a question of that future Woman, of whom, up to that moment, there had been no indication, it would have been correct then for God to say: "The Woman who will be called Mary will crush your head." For these reasons it follows that Adam, Eve and the serpent knew that the Soul of Mary already existed, and that Adam had had her in his side.
We understand that, besides this profound meaning, all of that concealed another meaning, which it is not opportune to treat in this Document.
We observe that there are other passages of these two most erudite saints which coincide, for example, when speaking of the Golden Gate, under which Saint Joachim and Saint Anne met in mysterious embrace.
On the question of the Conception of Mary, there is an apparent contradiction, since Saint Catherine Emmerich speaks only of one Conception, whereas Saint Mary Jesus of Agreda speaks of two Conceptions.
We interpret that in reality there was only one Conception, which we proceed to explain:
Saint Catherine Emmerich relates that the Blessing, or Mystery, after passing by way of various Patriarchs, and by way of the Ark of the Covenant, was transmitted by an Angel to the Patriarch Saint Joachim. It is clear that that mystical embrace beneath the Golden Gate was an embrace of Benediction, through which Saint Joachim communicated to Saint Anne participation in that famous Blessing. This embrace, which Saint Mary Jesus of Agreda saw, she involuntarily confused with a normal conjugal act, as of a first conception,- whereas it was, in reality, a mutual strengthening in preparation for the conjugal act later, that of the one and only Conception. The Mystic of Agreda relates that the 'first' conception was on a Sunday, and the 'second' on Saturday, in which 'second', as logically in all conceptions, there was infused by God that Soul which had already existed since the Day of the Work of Creation. From Sunday to Saturday, seven days had passed, days of which Saint Joachim and Saint Anne, in closest union with God, availed themselves to prepare spiritually for the conjugal act, through which would come the Immaculate Conception of her who is Health of Mankind. Those seven days were a most clear sign that She who was to be conceived would be the Mother of the Wisdom of the seven Sacraments. The most pious parents of Mary, through a special inspiration given to Saint Anne, meditated each day of that most beautiful week, on one each of the Sacraments to be instituted by Him who was to be enclosed in the virginal womb of Her who was shortly to be conceived. In the exposition given by Saint Mary Jesus of Agreda, when she speaks of the ‘first' conception as of the Body of Mary, and of the 'second' as of the infusion of the Soul, all this to prepare the Body in respect to the dignity of the Soul that it was to receive, there is no doubt that this passage cannot be taken literally without offending the Immaculate Virgin Mary,- because that Body, at no moment, was stained by anything. Her Body, at every moment, was most pure and Immaculate, and therefore there was nothing to prepare in that perfectly prepared body, since Mary is pure and Immaculate in Body and Soul. To maintain those seven days of purification of the Body, would be opposed to the doctrinal context of Saint Mary Jesus of Agreda, since this Saint is one of the great defenders of the Immaculate Conception of Mary. There is no doubt at all, that in this question the holy Mystic of Agreda was not able to interpret so very profound a mystery, and God permitted her to confuse that mystical embrace with a conception. It is most clear and evident that the seed of Adam himself, received by Saint Joachim, was joined to his own seed in such wise, that in his conjugal act with Saint Anne, the Devil might not touch anything so as to impede the Immaculate Conception. At no time did the Devil have power or command over Mary.
We interpret, in all this most profound mystery of that Blessing, the teaching of God, giving us to know the Immaculate Conception of Mary, whose Divine Soul, since its creation, always was Temple of the Divine Soul of Christ. With this teaching God presents Mary in her exalted prerogative as Health of Mankind, presenting at the same time, the Word of God made Flesh, as well as the Catholic Church founded by Christ. In most admirable manner, all this most profound mystery of that Blessing teaches the Wisdom of the Holy Sacraments and the fire of love existing in the Most Holy Trinity, in union with the Divine Mary and her work in the regeneration or new creation through the Sacraments, in order to save fallen humanity.
We interpret also that those seven days from the mystical embrace to the moment of Conception represents the profound meditations of Saint Anne on the Gifts of the Holy Ghost to be received by her Most Holy Daughter, the Mother of the Word made Flesh,- as well as the virtues to be received by the children of the Church in order to fight against the seven vices or capital sins. These seven days also represent the seven lamps and the seven Archangels in charge of the virtues. They represent also the seven millennia from the creation of the world to the Second Coming of Our Lord Jesus Christ. The most pious Saint Anne drew another point of meditation on these seven days from the admonitions of God to the seven Churches, which represent the seven ages of the Church of Christ. This Holy Grandmother of the Church, and Grandmother of God, meditated most profoundly on that approaching Immaculate Conception of her Daughter, of Her who, in those future seven ages of the Church, would be its powerful Guide. The Most Holy Grandmother of the Church meditated with great humility on that Health of Mankind about to appear,- since with the presence on earth of Mary in Body and Soul, without doubt, the Redemption of Mankind already stood at the door. We believe that the People of God, that Chosen People, at the approach of the Ark of the Covenant, felt strengthened by the operations of the Divine Soul of Mary, Tabernacle of God within the Tabernacle of the Ark of the Covenant. The Most Holy Anne, who had been piously educated and informed that, in the Ark of the Covenant, was enclosed the Soul of Her who later, with the intervention of the Most Holy Joachim, would, in her own womb be enclosed in flesh,- understood that it would be She precisely from whom the Salvation of Mankind would come when the Word of God took flesh from her. All these points of meditation that the Most Holy Anne had contemplated in her practices of piety, she recalled now with greater depth and fervour, during the seven days of preparation for the Immaculate Conception of Mary.
We are filled with wonder and admiration seeing that Mary was conceived precisely on the Sabbath, the eve of Sunday,- whereby, as most worthy Precursora, she announced the approaching abolition of the Sabbath and the institution of the Sunday, the Day of the Lord. The Divine Mary being conceived on Saturday, humanity could contemplate itself waiting in the antechamber of the long desired and hoped for Day of the Lord. In this mystical and spiritual operation of those seven days is seen the dignity of the Divine Mary as Bearer of the Key that closes the Old Testament and opens the New Testament.
We wish to explain for all the faithful that in the City of Jerusalem, under the Golden Gate, there is an underground passage that leads to the Temple, to which passage sterile women used to go on pilgrimage in order to obtain the blessing of fruitfulness. Among the decorations and pillars in this passage, there was a certain pillar in the form of a palm tree, which represented precisely the Most Holy Virgin Mary, since she is the mystical palm tree that helps in giving fruitfulness to the vine that grows by her side. Sterile women used to go to that passage to where the palm-formed pillar stood, knowing that Mary is the Mother of fruitfulness. It was precisely by that palm-formed pillar where Saint Anne and Saint Joachim met in chaste embrace, signifying that the hour had come in which the Divine Palm tree was to be enclosed in a body, thus to bring joy to the vines.
We also wish to inform the faithful that that underground passage under the Golden Gate led to a house belonging to Saint Anne and Saint Joachim. After embracing at the palm-formed pillar, they withdrew to their house, both, in order to pray in profound solitude and profound silence, until, with the coming of the longed-for Sabbath, they fulfilled tae Will of God, when, through a real conjugal act, was conceived the Most Holy Virgin Mary. That conjugal act,- as had always been all the conjugal acts of that most holy marriage.- was solely to accomplish God's Will in procreation,- :and was exempt of all pleasure and delight, because that marriage had as object to procreate in accord with the plans of God, who said to the first pair, Adam and Eve: "Increase and multiply, and fill the earth." This most perfect plan of God for the multiplication of mankind was not accomplished, because of the fall of our first parents, Adam and Eve. It is clear that, because of their sin, that first pair began to feel the appetites called 'of the flesh'. This divine plan, perfectly ordered,- just as Saint Anne and Saint Joachim accomplished it,- will be accomplished by all married pairs in the proximate Messianic Kingdom of Peace that Christ will establish on his Return to earth.
We contemplate that Paradise in which Adam and Eve were enthroned, and where there was that older tree, called Tree of Life. This Tree of Life was precisely Wisdom for procreation. In the circumstances, God only forbade them to eat of the tree called 'of the knowledge of Good and Evil,’ which tree was also the Tree of Death, since God had said: "If you eat of this tree, dying you shall die."
We, at these precise moments, through a special charism, are contemplating in intellectual vision the earthly Paradise, with all its fruits, all its trees, all its verdure and every kind of botanical beauty,- and we can say that there does not exist today any garden in any part of the world so lovely, so beautiful and delightful as that Paradise. In the centre of that Paradise there are two trees: the one at the right, the other at the left. The one at the right is the Tree of Life, the one at the left is the Tree of Death. God did not forbid that pair to eat of the Tree of Life, but rather of the Tree of Death. If they had eaten of the Tree of Life, they would never have sinned, nor would they have brought down disastrous consequences on all mankind.
We wish to inform all the faithful that, if indeed it is true that the first pair had infused knowledge, there were moments when God withdrew it in order precisely to try them in obedience.
We believe and confess, and pledge our word, that, in the Kingdom of Peace that Christ will establish at his Second Coming, God will once more plant the Tree of Life, but never again the Tree of Death, since death will have been totally and forever overcome with the Return of Christ to earth.
On that occasion, it will not be a botanical tree. Rather this tree, a luxuriant olive, will be Christ Himself feeding all the Universe. Here there is no danger of death, as the Tree of Death will be no more, nor the serpent tempter. The Devil and all his followers will have been totally vanquished for eternity of eternities.
Ws, as Universal Doctor of the Church, confirm as Infallible Doctrine what We, assisted by the Holy Ghost, have written in the present Document, in order that the faithful apprehend Wisdom,- Wisdom which God is by nature and Mary is by grace.
We, as Universal Teacher and Guide of the Church, Confirm the Infallible Doctrine which teaches: that the Divine Mary was endowed with infused knowledge in the highest degree,- which infused knowledge in no wise contradicts her ignorance at certain moments of certain facts or questions. God, who disposes all things according to His Infinite Wisdom, withdrew her infused knowledge at certain moments of the mortal life of the Divine Mary, covering the superior part of her soul with a heavy veil. Being the Irredeemed and the Immaculate, the Divine Mary had nothing to purify, as she had no sin at any moment of her life. Having no debt to pay for herself, whatever she suffered during her mortal life was to make reparation to God as Co-adjutrix of Christ Reparator, and to redeem men as Co-adjutrix of Christ the Redeemer. This matter known to be certain and infallible doctrine, there follows from it another infallible doctrine which teaches that God at times withdrew from Mary her infused Knowledge, in order that, through her experience of ignorance, He could let her suffer, since, as Co-redemptrix, she was to suffer in her spirit the Sacred Passion of Christ. It is infallible doctrine that the Divine Mary suffered in her spirit all the Sacred Passion of Christ, including the Crucifixion and mystical Death. The Sacred Passion made her suffer true pain, much greater than physical pain, since moral suffering is more penetrating than physical suffering.
Every outrage committed against Christ, Mary felt in her spirit. We say even more: those spiritual sufferings - oh unfathomable mystery:- passed into her flesh to the point – mystically speaking - of becoming physical pain at the same time. From this infallible doctrine there follows another infallible doctrine, teaching that Mary also redeemed mankind, not merely as by simple co-operation, but rather by truly suffering the Passion. Once again is confirmed that what God in Christ His own Son is capable of by nature and essence, Mary is capable of by grace. From this infallible doctrine there follows her true Motherhood for mankind, since, besides Christ’s paying for mankind, Mary also pays, having received the grace to pay. Having received the greatest grace - that of being the Mother of God, there falls to her, through this supreme and unfathomable dignity, the grace to be able to pay for her Motherhood of Mankind. After teaching this infallible doctrine, we continue to say:
Of Mary, there has not yet been said enough!
We teach this exquisite word of wisdom:
Short of calling her God, all other grace fits her perfectly.
We teach as infallible doctrine that, from the preceding infallible doctrine, there follows as logical consequence the presence of Mary in the Eucharist. She who is able by grace really and truly to suffer the Sacred Passion of Christ, also by grace is able to be present in the Sacred Eucharist,- since, at no moment has Mary ever been, or will be, removed from her Son.
We teach infallibly, without any scruple whatsoever, that one who receives the Flesh, Blood, Soul and Divinity of Our Lord Jesus Christ, also receives the Flesh and Blood of Mary.
We, when teaching the presence of Mary in the Eucharist, do not place her closer to Christ than Christ was to her in her virginal womb. Let no one be scandalized at such a profound truth, since this infallible doctrine will make you venerate Mary more and more, being the way by which more and more you will love Christ.
We teach that this truth in no wise authorises one to imagine that other Saints have such a presence in the Eucharist. This grace is granted only to Mary.
We should desire to continue speaking of this most profound mystery, of this true presence of Mary in the Eucharist; but we understand that it would be interminable to speak of such a profound mystery.
We teach that in this presence of the Divine Mary in the Most Holy Eucharist, she takes a kneeling position adoring her Son within this same true presence, since she who is the first in all grace, is also the first in adoring God. Creature that she is, She knows perfectly that all her grace she receives gratuitously from the Creator.
We teach as infallible doctrine that reason itself can accept it: being a logical consequence that she who on Calvary is Co-reparatrix and Co-redemptrix is in the Holy Sacrifice of the Altar Co-present, because the Mass is the very Sacrifice of Calvary, unbloody in form, though real. If one wholeheartedly believes and affirms that Mass is the Sacrifice of Calvary, and if one believes that Mary was present on Calvary as Co-reparatrix and Co-redemptrix, she cannot logically be absent from the Sacrifice of Calvary perpetuated on the Altar.
We direct our paternal word to the faithful:
Most dearly beloved children of our soul:
Now that, with sure and irrevocable faith, you know this presence of Mary in the Eucharist as Co-adjutrix of the Eucharistic Christ, you have, as a result, more strength to implore Mary, in order that, Mediatrix that she is, she obtain from God all your spiritual necessities, as well as the material if they do not oppose the spiritual. Her presence kneeling in the Eucharist shows her adoration of God and her Omnipotence, which is omnipotence of supplication, since man is great when he is kneeling, particularly if it is the Most Holy Virgin Mary who is keeling.
Most beloved Priests:
When you are celebrating Mass, think of this presence of Mary kneeling in the Eucharist. Put your cares in her hands, for, without doubt, it is in that position that Mary best commands, and if she commands, nothing a denied her.
We offer for your reflection this point of meditation:
Since that Day of Creation, the Divine Soul of Mary has been the Mystical City of God, from which City God has never departed. How can one possibly imagine that they are separated in the Eucharist? During those nine months after Mary, through the Work and Grace of the Holy Ghost, had conceived Our Lord Jesus Christ, her most pure and immaculate body also became the Mystical City of God, since she enclosed in her virginal womb the Word of God, Who, by his essence, is never separated from the Father and from the Holy Ghost. Although only the Second Person of the Most Holy Trinity became Man, yet, through his indivisible essence, wherever the Second Person is, there will be the other two Persons. How can one imagine that She who bore in her womb Him whom the Universe cannot contain, the Son of the Eternal Father,- that she can be separated from God in the Eucharist'?
We see now most clearly the mission of the immaculate Heart of Mary, and we understand now the urgent necessity of consecrating the world to her Immaculate heart,- since her Immaculate Heart is present in the Eucharist, in perfect union with the Divine Heart of Jesus. Thus it is clearly understood that in order to hasten the Reign of the Heart of Jesus, we must attain first the Reign of the Immaculate Heart of Mary.
We offer you this point of meditation:
You all know that the Most Holy Trinity, being Three in Persons, is one only indivisible God. Through this doctrine and wisdom you know that in the Eucharist there is God: Father, Son and Holy Ghost, with the Body, Blood and Soul united to the Second Person of the Most Holy Trinity. Given this truth, it would be inconceivable if one said that the Daughter of the Eternal Father, the Mother of the Word, the Spouse of the Holy Ghost, were separated from the Eucharist.
We should wish to be filled with an infinite wisdom in order to be able to express for all the Church this true presence of Mary in the Eucharist, such as we are contemplating. But again we confess our inability to find the words to describe what we understand perfectly without any kind of scruple.
We teach all the faithful as infallible doctrine that the true presence of Mary in the Eucharist does not allow anyone to give Mary the cult of 'latria' (adoration), since 'latria' is due to God alone. However great and exalted she be, Mary is not God, but rather a pure creature. What we do when we contemplate this presence of Mary in the Eucharist, is to unite ourselves to Mary in order to adore God, since She is the Head and Mother of adorers. Once again we teach that the cult due to Mary, and the maximum that can be given her, is that of 'hyperdulia' (supreme veneration). It behooves us never to forget that the Divine Mary is a creature, howbeit creature enthroned by grace within the Triangle of the Most Holy Trinity.
We warmly recommend to all the faithful, that you supplicate this Exalted Mother of the Sacraments that we, each day, might adore the One only God with deep humility and gratitude for what He has done with this exalted creature, since she belongs to our human nature. Thus, on seeing one of our human nature so highly exalted, this must lead us to fall on our knees, face to the ground, to acknowledge the Majesty of God, who with mighty hand has fashioned this Masterpiece called Mary. Although she is creature, above Her there is only God.
We recall this Spanish canticle: "Greater than Thou, God alone". This the Angelic choirs confirm when after the “Sanctus, Sanctus, Sanctus", they sing this other canticle: “Sancta, Sancta, Sancta". This canticle in honour of Mary the Church has celebrated traditionally in the ‘Little Office in honour of Our Lady, the Virgin Mary' (and is found in the ‘Great Psaltery of the Blessed Virgin’ of Saint Bonaventure in place of the Te Deum).
We desire that, singing the glories of Mary, we attain that which we seek, - which is precisely to sing the praises of God - since the glories of Mary are the Work of God.
We teach the faithful, by way of orientation, that this presence of Mary in the Eucharist the Apostles believed perfectly, as did also the early Christians during the first centuries, especially among the Easterns, in whose rites, as you know, during the celebration of Mass in the Holy of Holies behind the closed doors of the iconostasis, the faithful continually kiss icons of the Virgin Mary. These icons are enthroned on lecterns, placed for the purpose of receiving this cult. A deacon, vested in dignity, besides incensing all the icons of the temple, repeatedly incenses these icons on the lecterns at the doors to the Holy of Holies.
This belief has been held also in the West, among the humble and simple of heart. So much so, that if anyone in those times had dared to say to those humble and simple faithful anything against the presence of Mary in the Eucharist, he at once would have been dispatched with a sound box on the ear, administered by those humble and simple of heart.
We also declare that, in later centuries, including this chaotic twentieth, there nave been devout souls who have admitted this truth without any scruple. A good number of mystics in their hearts have also held this truth, while explaining it to very few persons, chosen among the true devotees of Mary.
No one need be surprised that She who dwelt in Nazareth in the same house with the Word made Flesh, also dwells within the house of the Eucharist.
We await a flowering of the Faith through the knowledge of the glories of Mary, since the principal mission of Mary is to lead mankind to the Divine Heart of Jesus, this Heart of Jesus that is hidden within the Eucharist.
We remind all the Church of the holy phrase: "To Jesus through Mary". Which means to say correctly: To go to Jesus through Mary, since Jesus came to us through Mary.
We, as Universal Doctor of the Church, assisted by powerful rays of the Holy Ghost, wish to clarify this infallible doctrine on the presence of the Most Holy Virgin in the Most Holy Sacrament of the Eucharist, in order to avoid any possible error or any possible misinterpretation concerning the present doctrine. The Magisterium of the Church has to present each doctrine in precise and definite words, so as to avoid the risk of any possible confusion. It is necessary to avoid any word that can be ambiguous, in order that the doctrine presented be interpreted by all the faithful of the Church in the same way as it is interpreted by the Magisterium of the Church. Whenever the Pope infallibly expounds a doctrine or truth, to be believed by all the Church, he has to present a very clear explanation, so that no one need waver or, through faulty interpretation, risk falling into heresy,- which God forbid! When doctrine is expressed with clarity and precision, there is no danger of going astray. When the doctrine is expounded so that each point is fixed and firm, the faithful unite with it as with an immovable rock.
We, as Universal Doctor of the Church, assisted by the Holy Ghost, explain the following infallible doctrine:
It is to be understood, with no room for any doubt, that the presence of the Most Holy Virgin Mary in the Eucharist is of a spiritual form,- and spiritual to the utmost degree. An exact explanation of this spiritual form would be practically impossible, because it is a most profound mystery of faith. This spiritual presence, real and true presence of the Most Holy Virgin Mary in the Eucharist, is not in any way the same as the presence of Our Lord Jesus Christ, since in the form in which Christ is present, only can He, Christ, be, because He, besides being true Man, is true God. The presence of Christ in the Most Holy Eucharist, by the formula of Consecration and through Transubstantiation, is physical presence with his Body and all its parts, integrally. When we say that we receive Flesh and Blood of God, we refer to that Body and Blood of Our Lord Jesus Christ as Body and Blood given by the Most Holy Virgin Mary in the most profound mystery of the Incarnation of the Word, through the Work and Grace of the Holy Ghost. In speaking of Flesh and Blood of Mary, we reaffirm once again that Our Lord Jesus Christ besides being true God, is true Man, since his Body is a real and physical body. As you know, there are in Our Lord Jesus Christ two natures, one divine, the other human, while He is the Second Person of the Most Holy Trinity, since in Him there is only the one Person, which is Divine.
We, as Universal Master and Guide of the Church, teach infallibly that the spiritual presence of the Most Holy Virgin Mary in the Eucharist is a real and true spiritual presence of most profound form,- not in any imaginary way, but in reality and truth.
We have recently had a vision, not in an ecstacy, but rather in what we would call the intellect,- a vision whose form of being we do not know how to explain, however, a vision much more important than an ecstacy, a vision that gives full assurance of the authenticity of what is seen or received from God. We shall do everything possible, within our limitations in order to explain this vision, which we have received while fully conscious, without the fading or losing of the bodily senses, the senses rather remaining profoundly and mystically united with the soul, in such wise that all our being felt the vision.
We, in this vision, felt a most powerful Light of the Holy Ghost, as though this Light enveloped all our being,- in such wise did it envelope our being, that what we saw with our intellect gave full assurance to the external senses. Although the external senses did not see the vision, they can nevertheless testify to what the intellect saw. So great is the testimony the senses can give, that these very senses dispose us to offer our life in martyrdom in defence of the vision we have had. We do not know if this explanation will help you to understand the intellectual vision we have had, but the fact is that we cannot find other words; and therefore we do what is possible within our limitations to explain. We even believe that if we added more words, you would understand less.
Seeing that we do not find additional words, we proceed, without more preamble, to relate the vision:
We saw with the eyes of our soul our own cell totally illuminated, with lights more powerful, unimaginably so, than the finest and mightiest power station could produce. In the midst of this great light, we saw the Most Holy Trinity, and we saw perfectly how two Angels were setting up an altar, ever so much more beautiful than all the altars there might be in all temples. Following this, Our Lord Jesus Christ, wearing all the vestments for Holy Mass, most beautiful and precious vestments, the finest we have ever seen. Our Lord Jesus Christ began to celebrate the Holy Sacrifice of the Mass and, naturally, the Mass called Tridentine, pronounced in perfect Latin. Our Lord Jesus Christ made all the genuflections and signs of the cross that we priests make. His genuflections were as ours of the Palmarian Liturgy, genuflections slow and prolonged, with a devotion impossible to describe. When Our Lord Jesus Christ pronounced the words of Consecration: "Hoc est enim Corpus Meum", at the beginning of the phrase, the Heavens opened, and, in an inexplicable way, Our Lord Jesus Christ could be seen descending, and at a little distance from Him, the Most Holy Virgin began to descend, being clearly seen at that precise moment the most profound difference between the form of presence of the one and that of the other. Since we see that we are incapable of explaining this, we can only say: the presence of Christ was physical, that of Mary, spiritual, verging on the physical. The Most Holy Virgin at once fell on her knees, bowing her head most profoundly. Clasping her hands in prayer, she showed by example how we are to adore God. Kneeling with Hands clasped, she adored Our Lord Jesus Christ, while,- as we understand perfectly well, she was making reparation to the Father as Co-reparatrix,- and at the same time redeeming many as Co-redemptrix. Our Lord Jesus Christ continued celebrating Holy Mass. It was indescribably beautiful to see at the same time the Eucharistic Christ, Christ celebrating, and Christ in Heaven at the right hand of the Father, and the Crucified Christ on Calvary. Such was this beauty that we believe that it was, up till now, the most beautiful we have contemplated. The Most Holy Virgin Mary appeared in all splendour in the Eucharist, at the same time in Heaven, beside the Son, and as well on Calvary by the Cross,- in three postures, namely: at the Cross on Calvary, standing and in tears; in the Eucharist, kneeling; and in Heaven, vested in imperial majesty, seated at the right hand of the Lord. It would be utterly impossible to say that She was not present in any one of these three places. We openly confess that, in the three, she was really and truly present, howbeit spiritually in the Eucharist,- that is, spiritually to the utmost degree,- a degree that we do not know how to explain, though we understand it. And we understand it in such wise that we are prepared to die in defence of this presence. Indescribable was the moment when Our Lord made ready to receive. This moment was so beautiful that we should wish to contemplate it every moment of our life, and indeed afterwards, in Heaven, since with that alone we should be happy in Heaven. Our Lord Jesus Christ continued celebrating Holy Mass. After the Post-Communion prayer, He went to the centre of the Altar, kissed it, turned towards the people and, when He opened his arms to say "Pax vobis", at that moment we saw, transparently, his Divine Heart, and in it,- mysterious and difficult to explain,- we saw the Lord Himself seated in majesty and, seated at his right hand, the Most Holy Virgin Mary. This vision gave us to understand that, when we receive Holy Communion, they are in our hearts in this position. Our Lord Jesus Christ continued the Mass up to the end. After removing the vestments, he knelt at the foot of the Altar. At his side, mysteriously, we saw the Most Holy Virgin Mary, but on a step lower, while still seeing her at the same time in Heaven, and in the Divine Heart of Jesus, transparently through the most blessed back of the Lord.
We desire to keep in our memory this majestic and moving vision, since we believe, that in the moments when the cross weighs heavy, this vision will be for Us a most powerful and strengthening stimulant,- and we have, with this vision, better understood the importance of the Holy Sacrifice of the Mass. Not only, have we seen what we have related, but very many other things more profound than we know how to explain,- though we understand them perfectly well. We have seen, in a form impossible to describe, the Reparation and the Redemption. We should wish to find at least a few words that could explain this Reparation and this Redemption; -because if the world only knew this, we think everyone would be converted. But alas - they are few who, after so precious a Redemption, are saved. Although Heaven is full of impressive multitudes, it is little compared to the multitudes that inhabit the everlasting fires of Hell. If those condemned to eternal fire had seen the Mass that we have seen today, we believe that it would have been altogether impossible for them to condemn themselves. It was impressive to see Christ celebrating and at the same time to see Him on Calvary. Here we saw the terrible suffering of Christ on the Cross, that, in spite of so admirable a Redemption, all would not benefit by it, since not all would accept the Redemption. It was moving and indescribable to contemplate the Virgin Mary present spiritually in the Most Holy Eucharist and, at the same time, on Calvary. Oh! Who could explain the tears of Mary on Calvary: Mary's tears were most abundant, so abundant that they would overflow all the seas and oceans in the world. On the one hand, she wept to see the death of her Son; and on the other, she wept more bitterly to see that, in spite of so mighty a death, many would be eternally damned.
It was indescribable and inexpressible to see in the Eucharist the joy of Our Lord Jesus Christ and the joy of the Most Holy Virgin Mary as they contemplated the faithful adoring Christ during all the centuries of Christianity, contemplating as well the numberless faithful who attain salvation, thanks to the Most Holy Sacrament of the Eucharist. Impossible to relate how, through the continuous Masses offered throughout the centuries, the wrath of the Father has been placated. Had there not been these Masses, it would have been impossible for the world to continue in existence. To be sure, we are unable to explain the profound mystery of the benefits mankind receives, thanks to the Holy Sacrifice of the Mass.
We have contemplated in this majestic vision in what mystical and inexpressible manner the Church Triumphant, the Church Militant and the Church Suffering are associated with Holy Mass. All these are mystically present ‘ad extra' (externally), whereas 'ad intra’ (within), only the Most Holy Trinity and the Most Holy Virgin Mary are present. We should wish to be able to explain these different forms of being present, but you will have to be content with the little we can explain, of that which, we have no doubt, you will understand when you are in Heaven.
We, while at these moments we recall to mind this vision we have had, - only to recall it interiorly, we are caught up in wonder and admiration for so majestic a vision of the Holy Sacrifice of the Altar. We should wish to find the precise words to describe the vision of the Most Holy Trinity,- which, although we understand it perfectly well, we find this even more difficult. However, it is not possible to draw it out from the depths of vision, because we would not find in any language words capable of giving even a little idea of it. Although our own Castilian tongue is so rich and varied in expression, we confess that, even as poetic a tongue as the Castilian is too poor to express this vision. Nevertheless, we shall try to explain something, to offer at least a very tiny model to reflect the reality,- a model or drawing which can only be very poor, almost ridiculous, in comparison with the majesty of the reality. We proceed to describe this vision of the Most Holy Trinity with our little intelligence, for your understanding,- although with the great understanding We have of it. It is quite possible that the Holy Ghost Himself does not desire to give light for explaining it to others, leaving to Us the privilege of understanding it through his infinite goodness. Nevertheless, we recognize the obligation to try to explain something for the spiritual benefit that the faithful can obtain. We tell you again that you must be content with the little we can explain, since we cannot find other words.
We undertake the explanation in the measure we are able:
During the vision in which Our Lord Jesus Christ celebrated Holy Mass, we saw in the Eucharist the Most Holy Trinity with great clarity and brightness. We saw the Holy Trinity at the same time in the Heavens, which were wide open, and in an indescribable manner we saw the Most Holy Trinity at that supreme moment of Calvary. This vision is so sublime, that we, at this very moment, are suffering from a headache trying to describe it, while we continue without finding the words necessary. There in the Heavens, behold the Eternal Father, with open arms, ready to lavish abundant mercy. Seeing the infinite Reparation, He outdoes Himself in forgiving men, those who beg his forgiveness. All the heavenly court sing jubilantly assisting at the Holy Sacrifice of Mass. At the conclusion of the Canon, Our Lord Jesus Christ performed the high elevation as we do in the Palmarian liturgy. At this precise moment of the elevation, Our Lord Jesus Christ appears as Angel Messenger, taking the Sacrifice and bearing it to the Father. Such is this moment, that if a good painter could see it and reproduce it on canvass, he would with this one painting deliver the greatest sermon of all sermons taken together, and he would obtain the conversion of the most hardened and obdurate sinners. The Eternal Father, his countenance indescribably jubilant, receives the Holy Sacrifice from the hands of his Only-begotten Son. Then following, behold the Holy Ghost, with his companion the Divine Mary,- these begin to shower charisms and blessings everywhere, with the result that many take refuge in the Salvific Work of Redemption. At the precise moment when the Father receives the Sacrifice, behold on the high seas the Bark of Peter, driven suddenly by a strong wind. Thus she navigates securely since, at this moment, her sails are swelled by a wind that favours her ocean course. As the Bark of Peter also has rowers, behold the rowers at this moment,- how vigorous they become, rowing with great agility and skill. How impressive to see that the helm, handled by the Pope, receives at the same time a lubrication with balsam that makes it more agile and docile,- and to see how the Pope acquires an athletic appearance, handling the helm with mighty power and ability to avoid any possible shock. In this precise moment of delivering the Sacrifice, behold the whole Bark of Peter, filled with mighty strength, since this delivery of the Sacrifice lets fall on the Bark a gentle and refreshing dew, to restore the strength of those who have been exhausted by the suffocating heat during the voyage. This divine dew is sent by the Exalted Pair of Doves, the Holy Ghost and the Divine Mary. How ineffable this moment of the elevation at the close of the Canon! Behold how the Eternal Father receives the Sacrifice offered and delivered by the Only-begotten Son! A moment also impossible to narrate,- the moment of the descent of the Sacred Host and the Chalice, to repose on the corporal. Behold! At this moment, the descent of Our Lord Jesus Christ in great power and majesty, in His glorious Second Coming, when all the inhabitants and all the peoples of the world acknowledge Him as King of the Universe,- accompanied in his descent by the Most Holy Virgin Mary amidst her myriads. In this precise moment of descent, behold the Pope returning the keys and delivering all of converted humanity, all as vassals at His feet. If the world saw this moment, it would without doubt be the greatest of sermons, since, seeing this, one needs no words. Here the Salvific Work of Redemption is perfectly understood.
We desire the faithful to know that, when we spoke of the presence of the Church Triumphant 'ad extra' (outside the Eucharist), there, at the head of the Blessed is Joseph Most Holy, since, among those who are outside (the Eucharist), he is closest to the Altar.
We, during this vision of Christ celebrating Holy Mass, contemplating Calvary at the same time, we have seen the seven Sacraments with such clarity that we are able to say: with this vision we have received the complete theological teaching on the seven Sacraments, without having to read a single book. Without words of instruction, we have seen the majestic efficacy of the Sacraments, so that we cannot understand how the world can reject the Sacraments. If the world saw these seven columns, all mankind would gladly bind itself with a heavy chain to these seven columns, and all would understand that they could not live without this sweet and mystical chain,- since, without these columns, they would be hurled down to the depths of the abyss. It is of utmost importance to contemplate these seven columns, which, themselves alone, preach salvation to the world. These seven columns that are the Sacraments are erected on a deep base, and plated with finest gold. These seven columns of the Sacraments are all covered with precious stones as well, which represent the gifts, fruits and charisms that accompany the virtues, and are of incalculable value. In the midst of the sea, these seven pillars represent bulwarks where the Bark of Peter moors so as not to founder. At the same time, and in wondrous fashion, these seven columns are on the Bark of Peter, and the sails are secured to them so that the fabric be not ripped and destroyed. These seven columns serve the mariners to rest against and to grasp when they are ill of the long voyage at sea. The seven Sacraments are also represented by seven anchors, placed as follows: three anchors on the right, three anchors on the left, and one to the rear, since at the fore, there already is an anchor,- the Pope. With these mighty anchors, no one will be able to move this Bark. Nor will the great tempests be able to sink the Bark, since beneath her, bearing her up on outstretched hands, Christ Himself, the Rock of foundation, sustains her. This Bark of Peter, with Christ, the foundation Pillar beneath, with the other seven pillars of the Sacraments, and the pillar of the pope,- no one can shake. This Bark of Peter that, within her, has the same pillars, to which the sails are made fast,- and the sails are the Mantle of the Most Holy Virgin Mary,- this Bark, there is no doubt, no tempest can destroy. All this that we have related, we have interpreted in the vision we have shared with you. To be sure, we have explained it in very poor words, which fall short of the reality we have contemplated,- but we cannot do better. If all who are in error, and all pagans taken together, saw the reality of what we have related, they would then have the perfect sermon for their conversion.
We continue to explain our interpretation of the intellectual vision we are describing. This Bark of Peter, sustained by Christ as foundation Pillar, and by the seven pillars of the Sacraments, and by the pillar of the Pope, has another and most powerful help, that is the Holy Ghost with wings outstretched over the head of the Pope. These wings are two powerful sails that keep the vessel fixed on her course. And if one adds to all this, that at the end of the voyage, in the Great Harbour, there, with open arms, is seen the Eternal Father, awaiting the mystical mooring of the Bark of Peter,- how can anyone doubt that the vessel will never founder? All on board the Bark of Peter see on the horizon that secure Haven where the Eternal Father is waiting to welcome the passengers of the Bark. The presence of the Heavenly Father, there in the harbour, is like a glowing coal giving most powerful light in which, no matter how great the storms, the Pope always sees the North Star. In the distance is seen the Heavenly Father with open arms, his fingers clearly visible, representing the Ten Commandments, the sight of which the steersman never loses, and which he teaches the passengers. He not only teaches these commandments, but the way to fulfill them he also teaches, without any kind of error, since the Church of God cannot deceive or be deceived. On the horizon, in that mystical Harbour, surrounding the Heavenly Father, are the Apostles, reminding the Bark of Peter of the fundamentals of the Apostolic Church. These apostolic fundamentals remind the Bark of Peter of the Creed, which the Pope, faithful to Christ, continues always to teach. Those Apostles, in that Harbour, also represent the pillars to which the Bark secures her ropes. Those apostolic pillars recall the fruits of the Holy Ghost, fruits that strengthen the passengers on board the Bark of Peter. During the long voyage, the passengers on the Bark of Peter contemplate on the horizon that Harbour, where, as Church Triumphant, are encountered those who themselves once had been passengers on the Bark of Peter in the Church Militant. This vision encourages the passengers to carry on ahead, since if the former have reached the harbour, these too, if they desire, will arrive, given that the assistance of Christ and the protection of Mary will not be wanting. The Bark of Peter is also a submarine, and can travel perfectly well beneath the waves, representing the Church of the catacombs. This Bark of Peter navigates beneath the waves in the midst of many sea monsters that furiously attack the submarine Bark to tear it open, so that the water enter and sink it. But without success, since the submarine Bark of Peter has an underwater battalion of agile Angels who, with marvelous harpoons, well aimed, strike the sea monsters, wounding them to death. These angelic divers are also most lovely seagulls, announcing the approach to land, the land that is the Port visible on the horizon. The angelic gulls become imperial eagles using anti-aircraft projectiles that bring immediate death to all aviators who try to bombard the Bark of Peter. The Angels, also on board the Bark of Peter, prepare torpedo-boats for a possible naval combat. These boats launch their torpedoes and destroy all the enemy fleet. Saint Michael the Archangel guides the Bark of Peter from atop the highest mast. He has the mission to cry out: "Land ahead!" This Archangel has also other exalted missions. With his angelic telescope, he observes the advance of the enemy ships, those on sea, as well as those in the air. When, on the Bark of Peter, there is, through contagion from other ships, a scuffle or a mutiny the Archangel Michael, with dexterous sword, pierces the rebels and suffocates the rebellion. Saint Michael the Archangel, Prince of the Heavenly Hosts, permits no kind of strike among the crew. If a member of the crew is found on sit-down strike, he is at once thrown into the sea, food for the sharks. No one need fear to board the Bark of Peter, because this vessel is never defeated and never loses its compass. No one need fear to sail on the Bark of Peter, since this Vessel, on her ocean voyage, always follows the same route. This Vessel sails on a route of red-coloured water, that is, the Most Precious Blood of Our Lord Jesus Christ. This Most Precious Blood forms waves that join that other red-coloured water at the harbour. This other red-coloured water is the blood of the martyrs. During the voyage are glimpsed the lovely gardens at the pier, with their abundance and variety of most beautiful flowers, flowers that represent the heroic and virtuous lives of all the saints of the Catholic Church. It would be interminable to speak of the mystical pier and of the mystical ocean voyage, since the depth of mystery is unfathomable. Flying above the Bark of Peter are birds, great and small, all of great beauty, representing the Holy Fathers and Doctors of the Church. These, with eagle eye, enlighten the passenger: of the Bark of Peter. The Bark of Peter, during her voyage, passes many islands. These islands, of great fragrance, recall the Holy Celibacy of the Priests and Consecrated Virgins, as well as all consecrated to God. The loveliness of these islands is the delight of the voyage, particularly recalling that the souls consecrated to God represent the celibacy of the religious. Such is the limpid beauty of priestly celibacy, that it makes of the isles an angelic vision, since the dignity of celibacy is an angelic dignity. The priests, with sacred celibacy, are resplendent in white vestments and shining wings,- wings that represent the virtues that fight against the capital sins. Oh, sacred celibacy of the Priest, now like to Christ you are! Oh most holy celibacy, that purchases for the priest angelic dignity! This angelic dignity that the priest acquires with celibacy is not merely in appearance, but is real and true, since God in his Infinite Wisdom has disposed and decreed that a chosen number of men be called to occupy the places which the fallen angels lost. This doctrine is not merely symbolical,- it is entirely real, true and efficacious. Naturally it is most clear and exact, that the priests who are religious are called to occupy the highest angelic choir ,- which places them closer to God when they reach the Heavenly Fatherland. Sacred Celibacy is the loveliest and most beautiful crown that can be borne by man. However, not all are called to this most perfect state. Which means that we priests ought to fall prostrate, face to the ground, in order to thank God for having called us to such exalted dignity. Holy Celibacy is one of the great gifts that distinguish the beauty of the Church of God. We priests, with our sacred celibacy, become more and more like Christ. One can say that the celibacy of priests is the delight of the Divine Heart of Jesus since, with celibacy, we priests make reparation for the horrible impurity of the world. Priestly celibacy restores the balance against the weight of impurities of the world. The life of the priest in religion is the most perfect life. Those who live in religion are flaming torches for the world to see where the Church of God is. Life in religion is a precious bulwark and, at the same time, is a pillar of foundation,- through its very close union with Christ. To be sure, there have been priests at times who have violated holy celibacy, but if they raised themselves quickly, they were once more vested in the white of purest lily, the envy of the world. The possible falls of a religious are always very much less than the falls of those who live in the world, since religious have many more helps for raising themselves quickly. Those in the world have less help, and more obstacles.
We, as Universal Doctor of the Church, desire most vehemently that this doctrine be preached to the world, in order that the world acknowledge that the only true Church, founded by Our Lord Jesus Christ, is the One, Holy, Catholic, Apostolic and Palmarian Church, formerly called Roman.
We, who reign with the name Gregory XVII, are the Vicar of Christ, Successor of Saint Peter, who direct our word to the schismatics and heretics of the various Christian sects:
Listen to the voice of Papal Authority, of the Visible Head of the Church, the only Head that represents Christ, the Invisible Head:
Turn away from your heresies, humble yourselves and beg pardon of Us, in order to return to the only true Church, renouncing your errors and abjuring your false churches. As long as you remain in those heretical sects, you are against God, calling down upon yourselves His Just Wrath, since you have falsified the Gospel of Christ, who founded only one Church,- not a multitude of sects.
As Vicar of Christ on earth, we direct our papal word also to schismatic Orientals:
Although you maintain faith almost next to ours, nevertheless your Church is false because she does not acknowledge the Visible Head that Christ instituted. Since you are without the Visible Head, you are denying a truth of faith,- since, as you yourselves know, Christ said to the Prince of the Apostles: “Thou art Peter, and upon this Peter (Rock), I will build my Church, and the gates of hell shall not prevail against her." You who call yourselves Orthodox Catholics, are usurping a title which belongs only to our Church, the only one in true orthodoxy since, denying the papacy, you also are heretics. Whoever denies a single dogma is a heretic.
You heterodox Orientals know the Gospel well. If you do not know it well, read it again,- since in the Holy Gospel is seen most clearly that Our Lord Jesus Christ instituted the Papacy, as Visible Head, in order to guide the Church infallibly. It is infallible doctrine that Christ built his Church on a single rock, and not on a multitude of stones,- and that each Pope, since the foundation of the Church, has continued to be that Rock, up until Us, inclusive.
We, with the authority with which we are vested, confirm the excommunication of the heresiarch Michael Cerularius, and of all his followers, including yourselves,- since, as long as you do not acknowledge the infallible authority of the Pope, you are outside the True Church.
We declare solemnly:
When our venerated predecessor, Saint Paul VI, Martyr, lifted the excommunication which weighed upon you - and still does - he did not do this of free will, but rather under effect of the drugs administered by enemies infiltrated in the Vatican.
We teach infallibly: that a church which denies a single dogma or a single truth of faith can never be the True Church. Naturally, since you, the eastern schismatics, deny the Papacy, you deny a truth of Faith. The Papacy is instituted by Our Lord Jesus Christ, which truth is contained in Sacred Scripture and in Holy Tradition, without interruption until the present day.
We hope that, through the most powerful intercession of the Most Holy Virgin Mary,- whom you so deeply love,- you have recourse to her in order that She give you the grace of humility, and in order that this humility give you the courage to beg pardon for your error,- and courage at the same time to acknowledge our Papal authority, kneel before Us and kiss our feet as the Vicar of Christ: Such is the dialogue that we concede! There is nothing that calls for dialogue, since the truth of the Papacy issued from the divine lips of Our Lord Jesus Christ. From this it follows that, if you confess Christ, it is contradictory to deny the Papacy,- since one who is not with the Pope, is not with Christ.
We, Gregory XVII, Vicar of Christ on earth, and by divine right also Father of yourselves,- We open our arms to receive you, once you turn away from your error. And as long as you do not leave your error, we consider you as heretics, to whom the title of separated brethren cannot be given; although, to be sure, through your doctrine you are closer to Us than the other sects,- and this will make the path of return easier.
We implore the Most Holy Virgin Mary, whom you love so much, that She, beneath her protective Mantle, bring you back as docile sheep to our one true fold. There is no possible true sheepfold without the visible Shepherd who represents the invisible Shepherd.
We, with the authority of Our Lord Jesus Christ, with that of the Apostles Peter and Paul, and our own, solemnly declare, proclaim and teach:
It is a truth of Faith that the Most Holy Virgin Mary is present spiritually in the Most Holy Eucharist, as Co-reparatrix and Co-redemptrix.
If anyone dare to deny - which God forbid - this truth of Faith, let him be anathematized and cursed by the Holy Church of God.
We establish proper Mass with proper preface in honour of the Most Holy Virgin Mary spiritually present in the Eucharist, to be celebrated each year in the mouth of May, on the fourth day of the Solemn Novena of Mary Mediatrix.
Again We exhort all the faithful to intercede in prayer and sacrifice before the Throne of the Most Holy Virgin Mary, in order that She protect and defend the Holy and Great Palmarian Council.
We exhort you that, during the Holy Palmarian Year 1980, you pray intensely for Us, and for all the venerable Fathers of the Palmarian Council, in order to obtain mighty assistance for all the Holy Church of God.
We avail ourself of the present Document to wish you from our heart the Joy of Christmas, and a Holy Year to come full of the Blessings of God, to give you fortitude on this hard voyage.
Given in Seville, at the Apostolic See, on the 25th December, Feast of the Nativity of Our Lord Jesus Christ, in the Year of Our Lord Jesus Christ MCMLXXIX, the second of our Pontificate.
