Hello. A co-worker and I read the Mother of God forums and we have a question. Since all of the recorded apparitions (Lourdes, Fatima, Medjugorje, Garabandal, (and even the diary of Sister Faustina,)..the Holy Mother has mentioned the rosary, however I do not recall Her mention reading the Bible or quote Scripture. Do these omissions not put a high value on reading the bible, or maybe invalidate it all together? I'm just asking what you think. The Holy Mother calls us to prayer, and I was trying to explain it to my co-worker yesterday. Thank you in advance for your replies.
I never noticed that before! I kind of always went with what Mother Angelica did on tv, and also with what all the Saints did, and that is to definately read the Bible. As Mother Angelica said, we can't really love someone unless we get to know them, and to get to know God we must read what He has to tell us. I read the Bible completely through, and then after that would read a book or chapter at a time, but I still try to pick it up every day, even though I do Lauds and Vespers for my Order, which is full of scripture readings.
I haven't followed(although I have heard about them and read them) all the other messages as closely as Medjugorje, but I do know that if we attend the Mass we do hear the Gospels and the readings and the psalms, and Mother Mary encourages us to live the Mass. In Med, she does indeed encourage us to read our bibles. At one time, the individual reading their bible was frowned upon by the Roman Catholic Church, and Mother Mary would never go against the Church, she is in strict obedience, which is why she is a perfect example for us.
The Rosary has been described as a 'compendium of the Gospels'. In contemplating the mysteries we partake in the life, death and resurrection of Jesus. This is incredibly powerful. The Church does encourage the use of Scripture as the Word of God but within the context of Sacred Tradition: 'Hence there exists a close connection and communication between sacred Tradition and sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit, while sacred tradition takes the word of God entrusted by Christ the Lord and the Holy Spirit to the Apostles, and hands it on to their successors in its full purity, so that led by the light of the Spirit of truth, they may in proclaiming it preserve this word of God faithfully, explain it, and make it more widely known. Consequently it is not from Sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and Sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence'.
In Medjugorje the bible is one of the five stones. I did a search and came up with a whole list of Mary telling her children to read the bible. One of the most famous is: Oct. 18, 1984 Dear children, today I call on you to read the bible every day in your homes and let it be in a visible place so as always to encourage you to read it and to pray. Thank you for responding to my call. And this one caught my eye: May 9, 1988 May this month be for you the month of the Rosary and reading your bible. satan wants to disturb your plans. Mary asked that every Thursday for people to read Mathew:6:24 Father Joso said he never saw the Virgin Mary so sad as when she spoke of people not reading the bible, Sacred Scripture anymore.
This is going to be an echo of what garabandal said about the rosary being a 'compendium of the Gospels'. If a person doesn't understand that, then they're probably unfamiliar with how to say the rosary. It's composed of several prayers, some repeated more than others. It also involves contemplating what Catholics call "The Mysteries", which concern the events surrounding the birth, life, death and resurrection of Jesus Christ--most of which come directly from the pages of the bible. One of the the prayers said on the beads are the Our Father, which is from the bible, a direct quote from Christ Himself. You can't get any more scriptural than that. Then there's also the Hail Mary, which also in a large part, is a direct bible quote . . . "Hail Mary, full of grace, the Lord is with you. Blessed art though among women and blessed is the fruit of thy womb . . ." As you can see, the first half of the Hail Mary is a direct quote from Scripture, since they are the words of the angel greeting Mary, otherwise known as the Annunciation (one of the Mysteries of the Rosary). Of the twenty mysteries, I can only think of two off hand that aren't direct scenes from the bible, and that's the Assumption and the Coronation. The rest you can find in scripture . . . the nativity, the visitation (when Mary visits Elizabeth and John the Baptist leaps in the womb) . . . the wedding at Cana, the Baptism of Jesus in the Jordan . . . the scourging at the pillar, the crowning of thorns, the crucifixion . . . the Resurrection, the descent of the Holy Spirit . . . I didn't name them all because I'm simply touching on each set of mysteries to emphasize how the rosary is a compilation of the gospels. You will find these scenes in the pages of Scripture. There are other prayers included in the rosary, ones that aren't directly from the bible, but the ones I mentioned are the main ones. Someone would have to be obstinately ignorant or simply a liar to claim the rosary isn't scriptural.
If you look at anything MAry says in scripture it is simply a tissue of scripture said before. Take the, 'Magnificat ' for instance which is a superb example. Luke’s Gospel (1:46-55) My soul magnifies the Lord And my spirit rejoices in God my Savior; Because he has regarded the lowliness of his handmaid; For behold, henceforth all generations shall call me blessed; Because he who is mighty has done great things for me, and holy is his name; And his mercy is from generation to generation on those who fear him. He has shown might with his arm, He has scattered the proud in the conceit of their heart. He has put down the mighty from their thrones, and has exalted the lowly. He has filled the hungry with good things, and the rich he has sent away empty. He has given help to Israel, his servant, mindful of his mercy Even as he spoke to our fathers, to Abraham and to his posterity forever. Mary draws completly in this text from previos scripture as we can see from the Bible Gateway commentary. Mary's Hymn of Praise: Magnificat Mary's hymn is one of three major hymnic pieces in the infancy material (the others are known as the Benedictus, Lk 1:67-79, and Nunc Dimittis, Lk 2:28-32). The Latin names come from the phrases that begin the hymns. Mary's hymn expresses praise to God for his treatment of her, but then extends her praise to how God has treated the righteous throughout the ages and how he will vindicate them fully in the future. Understanding what God is doing, Mary possesses a mood of joy. She speaks for herself and for her community, the people of God throughout time. God is worthy of praise for what he will do in taking care of his own. Understanding God's blessing moves the believer to joy and appreciation, since the Almighty cares personally for us and acts on our behalf. Mary is exemplary of the humble, faithful disciple. That a woman provides such an example is significant, since first-century culture often relegated women to a secondary status. Such examples exist in the Old Testament as well (Miriam in Ex 15:21; Hannah in 1 Sam 2:1-10; Deborah in Judg 5). One of the beauties of Luke's infancy material is that different sorts of people all experience joy at the arrival of Jesus. This reveals Jesus' universal appeal.Praise for God's Word to Mary (1:46-49) Mary's poetic outburst echoes Old Testament language with a perspective that sees the present in light of God's consistent activity throughout time. Her praise is personal--her soul and spirit offer praise. She glorifies the Lord, which means her words acknowledge his goodness and bring attention to him like a huge neon light shining out from a building (Ps 34:3; 69:30). She makes his name great. She approaches him recognizing her humble state as his servant and thus acknowledging him as sovereign Master (see also v. 38; 2 Kings 14:26; Ps 9:11-14; 25:16-18). Yet though she addresses God as the Mighty One (Deut 10:21; 34:11; Ps 44:4-8; 89:8-10; 111:2, 9; Zeph 3:17), she knows that she has nothing to fear from his power, because he also is her Savior (Ps 25:5-6; Is 12:2; Mic 7:7). All these titles serve to show Mary's humble spirit. Her humble perspective forms the basis of her gratitude. The exemplary character of Mary grows out of her understanding of God's character. God owes her nothing; she owes God everything. All the good things that come from his hand are acts of grace. Despite her humble position, she will be honored by all generations. Here is the reason for both her honor and her praise--God the Almighty has done great things on her behalf. Generations will see her as an example of a simple human touched by divine power and presence. But it is God who is unique, as her declaration of his holiness makes clear. He is the one "set apart" who is worthy of praise. For her, his name is wonderful because his character is true.Praise for God's Acts to All (1:50-53) Mary generalizes her praise: God's mercy extends to those who fear him. This description is important in setting the context of the hymn's statements. It is the righteous, those who look and turn to God, who are the objects of his blessing. Though the blessings of verses 50-53 come to those in need, they are not a carte blanche offer to all the poor and hungry, but only to those who look to God for care. God's mercy shows his "loyal love" or hesed. Such love is faithful as well as gracious (Ps 103:2-6, 8-11, 13, 17). Loyal love is the hymn's basic theme, and God's treatment of Mary is but one example. His divine loyalty requires his action on behalf of the beloved. Those who stand in opposition will face God's power and authority to bring down. So God will deal with the proud. His arm will be raised against them (Deut 4:34; Ps 44:3; 89:13; 118:15). The promise of God's judgment here recalls the exodus, when God exercised his power in total judgment (Ex 6:1, 6; Deut 3:24; 7:19). Whatever earthly authority exists, it is nothing before the mighty, decisive exercise of divine authority. He has brought down rulers (Ps 68:1; 89:10) but has lifted up the humble (1 Sam 2:7; Ps 147:6). He has filled the hungry with good things (1 Sam 2:5; Ps 107:9; 146:7) but has sent the rich away empty (1 Sam 2:5; Job 15:29; Jer 17:11). Here is God working on behalf of the pious downtrodden, a group the Old Testament called the 'anauim (Ps 9:11-12, 17-20; 10:1-4; 12:1-5; 18:25-29). These verses express the traditional Jewish hope of vindication in the face of oppression at the hands of foreign, pagan rulers (1:71-75 is similar; in Judaism, see Psalms of Solomon 17--18). Mary's remarks are often misinterpreted in two directions. Some see them solely as a reference to God's defense of all the poor, all the hungry. A whole theology of liberation is built around such a reading of these verses and others like them. This ignores the spiritual dimension present throughout the hymn, not to mention the national character of the hope expressed in verses 54-55. On the other hand, some want to dilute the references to the poor and hungry altogether and speak only of the poor and hungry in spirit. This also undercuts the passage's force. The spirit of this text is reflected in other New Testament texts (1 Cor 1:25-31; Jas 2:5). Often it is those in need who are the most spiritually sensitive to God and who are gifted with faith by him. God promises them that despite their current deprivation, they will experience great reward in the future. Luke raises a theme here that he will return to again and again: God's desire to minister to the poor. Luke will stress a ministry of social concern for those in need and warn those who are wealthy not to hoard what God has given to them (6:20-26; 7:22-23; 12:13-21; 14:12-14; 16:14-29). He warns about a reversal of roles in the judgment for those who do not hear this admonition.Praise for God's Acts for His People, Israel (1:54-56) God is acting for his people, Israel. God's actions reflect his mercy. He committed himself to such loyalty and compassion when he made promises to Abraham (Gen 12:1-3). One of the lessons of the infancy section is that God keeps his word, including the promises made to the nation of Israel. Mary knows that the promises of God abide, and this is evident in her praise. God's loyal love is central to the hope and assurance of those to whom God has made himself known. Israel is called his servant. This reference recalls a major motif from Isaiah (Is 41:8-9; 42:1, 2, 21; 45:4; 48:20; 49:3). Later Luke will describe Jesus in terms that picture the Servant (Lk 22:37; Acts 8:32-33). Even later in Acts, Paul and Barnabas recall this calling to serve as "light for the Gentiles" (Acts 13:47). The various points of connection to the Servant concept mark this as a pattern prophecy: the role God had designed for Israel is fulfilled in the regal representative of the nation and in those who are identified with him. Though Luke will develop the concept of God's constant care for Israel according to covenant promise, his portrayal of Mary here shows a woman confident that God will care for a remnant in his nation. They, like she, will see the Lord's powerful hand move on their behalf. God's loyal love and the truthfulness of his holy character make such assurance and hope possible. Even more amazing is what the progress of Luke's story reveals. Others who were not originally included in the promise, namely Gentiles, will come to share in this hope and will benefit from the vindication described here. In fact, it is quite likely that Theophilus himself is one of these additional beneficiaries, along with many others after him who have come to fear the Lord. In fact, the two points of assurance are linked. Since God remembers the loyal love promised in covenant to Israel, Theophilus can rest assured that God will remember his promises to this Gentile believer. God's care for one promise reinforces the other. The basic teaching implied here is very similar to Paul's argument for the hope of Israel in Romans 9--11.
In apparitions we would expect ALL SHE SAYS to be simply a tissue of scripture then I believe. Speaking as she does as the Spouse of the Holy Spirit. This is a sure sign of truth in discernment in all her suppose messages; that this should be so. Mary however has 'Eaten' and 'Digested'' the Word of God so well and stored it so well in her heart that the well of the word of God springs up so naturallyy from her heart that it appears as her own thoughts completly. St Therese mentions something that relates to this shortly before she died. She mentions a list of book she likes to read but adds that in the latter days there are only tow books she draws from, 'The Imitation of Christ' (which is itself simply a tissue of scripture) and the Bible itself.
There is a little jewel of a Church near here named after her. At the back there is a little grotto. Everytime I go in it is full of flowers, especially roses left by the faithful. THey are all colurs, very expensive many in colours I never even knew they grew roses in. This causes me to smile because when St Therese first entered Carmel, a very young girl of 15, she confessed that the one thing she ever missed was the wild flowers of the meadows. In fact even in her dreams she dreamt of wild meadows and bunny rabbits!! But even then she had such faith that she was sure God would make it up to her! Now every time I visit the little grotto God has made it up to her a billion, billion times over in Basilca's Churches and little grottos like this all over the world. ..and I dare to hope that God wil lfulfill similiar promises and make it up to us too! St Therese of the Roses , pray for us. Mark 10:29-30 New International Version (NIV) 29 “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel 30 will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come eternal life.
I watched a film about her when I was about 10 years old, I was so impressed by her that I chose Therese for my confirmation name there and then. I have read her book, I am told that one gets many graces through reading her books, I can well believe this. She is so sweet and full of love, everything that all Christians should be, she echoed the Gospels perfectly. It is not difficult to believe that God will not be outdone in kindness, look at all the honor He has placed on Mary, to the extent that some graces only come through her hands. To us, she is the Mother Of God, but to Him she is still his little creature, and yet, he bestows so much honor on her, which she has truly merited. She is a perfect testament to the fact that how we live here is a foretaste of our destination.
That reminds me of the famous line in the, 'Gladiator' film which I always remember, 'What you do now will echo in Eternity!'
Just a sweet story of Therese....I was converted in 1997 and immediately started pestering my Mom and Dad to return to church. They were in their 60s and Dad had cancer so I was pretty persistant about it! So anyway, once when I was sitting with my Dad after a hospital stay, I accidently left the book I was reading "Story of a Soul" by Therese, at their house. (and I do mean accidently! I was wanting it back to finish it!) they denied it was there, left on a road trip to Disney World, and I never got it back. In Florida, they called all excited and saw a bank window with an apparition of Mary on it. When they came home, they went to confession and back to Church which was wonderful. Then my mom handed me my book, and said she had to apologise, that she had lied to me, they had read the book to each other on the road to and from Disney World, and Little Therese had converted them! I jokingly complained to Jesus about not getting any "credit" for their conversion, but needless to say I was so happy!!
Not on the subject but I just saw this on a Catholic site. I don't know if this is the Virgin of Medjugore. Has anyone seen it before?
Her eyes actually look real. Me too Mother Superior, I can't bear to see Our Blessed Mother cry or to hear that she is unhappy.
