St. Malachy

 

 

St. Malachy

 

Malachy O Morgain(1094-1148)was an Irish priest and seer who foretold the identities of 112 Roman Catholic popes, from the reign of Celestine II in 1143 to the present time and beyond.
The most famous and best known prophecies about the popes are those attributed to Saint Malachy. In 1139 he went to Rome to give an account of the affairs of his diocese to the pope, Innocent II, who promised him two palliums for the metropolitan Sees of Armagh and Cashel. While at Rome, he received (according to the Abbe Cucherat ) the strange vision of the future wherein was unfolded before his mind the long list of illustrious pontiffs who were to rule the Church until the end of time. The same author tells us the Saint Malachy gave his MS. to Innocent II to console him in the midst of his tribulations, and the document remained unknown in the Roman Archives until its discovery in 1590 ( Cucherat, "Proph. de la succession des papes" ). They were first published by Arnold de Wyon, and ever since there has been much discussion as to whether they are genuine predictions of St. Malachy or forgeries. The silence of 400 years on the part of so many learned authors who had written about the popes, and the silence of St. Bernard especially, who wrote the " Life Of St. Malachy ", is strong argument against their authenticity, but it is not conclusive if we adopt Cucherat's theory that they were hidden in the Archives during those 400 years. These short prophetical announcements in number 112, indicate some noticeable trait of all the future popes from Celestine II, who was elected in the year 1130, until the end of the world. They are enunciated under the mystical titles. Those who have undertaken to interpret and explain these symbolic prophecies have discovering some trait, allusion, point or similitude in their application to the individual popes, either as to their country, name, their coat of arms or insignia, their birth place, their talent or learning, the title of their cardinalate, the dignities which they held etc. But not far beyond. According to St. Malachy, whose predictions have proven amazingly accurate so far, only two popes will succeed the current supreme pontiff, John Paul II. The second of these will be "Petrus Romanus," or "Peter the Roman," of whom Malachy wrote:

"In the final persecution of the Holy Roman Church there will be reign Peter the Roman, who will feed his flock among many tribulations; after which the seven-hilled city will be destroyed and the dreadful Judge will judge the people". The first formally canonized Irish saint, Malachy was born into a wealthy and learned family in Armagh. From early childhood he was drawn to the religious and mystical life, and while still a youth he apprenticed himself to St. Imar, a hermetic monk. In his 20s Malachy was made vicar of Amagh. During the ensuing years he embarked upon a program of church reform and is also credited with performing miracles of healing. Malachy succeeded to the archbishopric of Armagh in 1132, but desirous of a simpler existence, he gave up the post five years later.

Malachy' s predictions reputedly were made in 1139 while he was on a pilgrimage to the Vatican, where he was appointed papal legate for Ireland.(On his last trek to the holy see, in 1148, Malachy accurately predicted the place and time of his own death: Clairvaux, France, on All Souls Day, November 2, of that same year).

Malachy "saw" and committed to paper a series of Latin phrases describing the popes to come. Except for the final apocalyptic note about Petrus Romanus, these are brief lines of no more than four words. They usually refer to a pope's family name, birthplace, coat-of-arms, or office held before election to the papacy. Some of the phrases contain ingenious wordplay or even puns; some are multiple prophecies. Pius III, who reigned for only 26 days in 1503, was aptly described as "De Parvo Homine," or "from a little man. "Pius s family name was Piccolomini, Italian for "little man."

Some Catholic scholars insist that St. Malachy never saw the prophecies, which bear his name, and the official Church attitude holds that they are a forgery dating from the 16th century. If hindsight was responsible for the early predictions, then the accuracy of the predictions should have decreased sharply after 1600, But consider what Malachy foresaw for some later profits-all of whom reigned during the 20th century.

Benedict XV was given the chilling appellation "Religio Depopulata" (" Religion laid waste"). Unfortunately, it was accurate.

Benedict XV served from 1914 to 1922, when World War I "laid waste" the religious populations of several continents.

John XXXIII occupied the Vatican from 1958 to 1963. Malachy called him " Pastor et Nauta," or "Pastor and sailor" Certainly a great pastor to his own people, John "modernized" his Church and wrote one of the most brilliant papal documents in history, Pacem in Terris. He was also a true pastor of the world, loved and admired by millions of non-Catholics, from 1953 until he became pope in 195, John was the patriarch of Venice, a city full of sailors. When he convoked the Ecumenical Council in 1962, John chose two symbols for the council badge-a cross and a ship.

"Flos Florum" represented his successor, Paul VI, in Malachy s vision: "flower of flowers." Paul's coat of arms depicted three fleurs-de -lis.

John Paul I, who succeeded Paul in 1978 and held office for only 34 days, was referred to as "De Medietate Lanae," or "from the half moon. "John Paul's papal mission was undoubtedly less than " half" completed when he died. His given name was Albino Luciani, or "white light"- such as that given off by the half-moon in Malachy s prophecy.

One of Malachy' s strangest predictions concerned the pope who would follow "De Medietate Lunae. "He is designated as "De Labore Solis,' or "from the toil of the sun." Applied to John Paul II, this phrase reveals nothing less than a double prophecy. The current pope, the first non-Italian elected 456 years, is a native of Krakow, Poland. Krakow is the city where, in the 15th and 16th centuries, Copernicus "toiled" for years to prove his heretical theory that the earth revolved around the sun. Many of Malachy s interpreters also suggested that the "sun" reference indicated a young pope. Fifty- eight years old at the time of his election, John Paul II is the youngest pope in over a century.

John Paul II is successor is called " Gloria Olivae," or "glory of the olive. "traditionally, the olive branch has been associated with peace, but bit in both the Old and New Testaments it also serves as an emblem for the Jews. Putting the two together, some commentators believe that the reign of this pope will be a peaceful one during which the prophesied conversion of the Jews will take place.

However , Malachy' s description may instead refer to St. Benedict's 6th century prophecy that a member of his order will lead the Church in its fight against evil just before the Apocalypse. The Benedictine Order is known by another name: Olivetans.¹

After Gloria Olivae comes Petrus Romanus, the final pope of Rome, during whose reign " the seven-hilled city will be destroyed. "The Church particularly, and understandably, repudiates St. Malachy's last, black prophecy. But it is striking that at least one pope had a similar mystical vision.

In 1909, while granting an audience, pope Pius x leaned back and closed his eyes. Suddenly he "awoke" and ride out: "What I see is terrifying. Will it be myself? Will it be my successor? What is certain is that the pope will quit Rome, and in leaving the Vatican, he will have to walk over the dead bodies of his priests."

Pius' s prophecy was fulfilled neither in his own time nor in that of the next pontiff. According to Malachy' s vision of the Church's "tribulation," it applies to the successor of Gloria Olivae the next pope but one.

Could destruction of seven hilled city and as a result people get disappointed from present system and all attention be towards Baha'i faith and the leather ship of Universal House of Justice (the dreadful Judge as described by Malachy).

¹ This is a fulfilled prophecy, in fact the new Pope has been called "Benedict XVI"

Copy extracted from the original « Lignum Vitae », published in Venice en 1595, in which the Prophecy appeared for the first time, under Arnoldus de Wion.

( thanks to Claude Latrémouille )

List of Popes

1

Ex castro Tiberis

Celestino II

Guido di Città di Castello, sul Tevere (1143-1144)

2
Inimicus expulsus
Lucio II
Lucio Caccianemici (1144-1145)

3
Ex magnitudine montis
Beato Eugenio III
Pietro Pignatelli nativo di Montemagno (1145-1153)

4
Abbas Suburranus
Anastasio IV
Corrado Suburri o della Suburra (1153-1154)

5
De rure albo
Adriano IV
Niccolò Breakspear (1154-1159)

6
Ex tetro carcere
Vittore IV (Antipapa)
Gregorio Conti, Cardinale in San Vittore

7
De via transtibertina
Pasquale III (Antipapa)
Guido da Crema, Cardinale in S.M. in trastevere

8
De Pannonia Tusciae
Callisto III (Antipapa)
Proveniente dall'Ungheria, poi Cardinale  di Tuscolo

9
Ex ansere custode
Alessandro III
Rolando Papero Bandinelli (1159-1181)

10
Lux in ostio
Lucio III
Ubaldo Allucignoli (1181-1185)

11
Sus in cribro
Urbano III
Umberto Crivelli (1185-1187)

12
Ensis Laurentii
Gregorio VIII
Alberto Mosca (1187-1187)

13
De Schola exiet
Clemente III
Paolo Scolari (1187-1191)

14
De rure bovense
Celestino III
Giacinto Orsini  dei Borbone (1191-1198)

15
Comes signtus
Innocenzo III
Giovanni Lotario dei Conti di Tuscolo da Segni (1198-1216)

16
Canonicus de latere
Onorio III
Cencio Savelli (1216-1227)

17
Avis Ostiensis
Gregorio IX
Ugolino dei conti di Tuscolo da Segni (1227-1241)

18
Leo Sabinus
Celestino IV
Goffredo Castiglioni di Milano (1241-1242)

19
Comes Laurentius
Innocenzo IV
Sinibaldo dei Conti Fieschi (1242-1254)

20
Signum Ostiense
Alessandro IV
Rinaldo dei Conti dei Segni (1254-1261)

21
Jerusalem Campaniae
Urbano IV
Giacomo Troyes Pantaleone (1261-1264)

22
Drago depressus
Clemente IV
Guido le Gros di Saint-Gilles (1265-1268)

23
Anguineus vir
Gragorio X
Tobaldo dei Visconti di Piacenza (1271-1276)

24
Cancionator gallus
Innocenzo V
Pietro di Tarantasia (1276-1276)

25
Bonus comes
Adriano V
Ottobono dei Conti Fieschi (1276-1276)

26
Piscator tuscus
Giovanni XXI
Pietro di Giuliani (1276-1277)

27
Rosa composita
Niccolò III
Gian Gaetano Corsini (1277-1280)

28
Ex telonio liliacei Martini
Martino IV
Simone di Brion (1281-1285)

29
Ex rosa leonina
Onorio IV
Jacopo Savelli (1285-1287)

30
Picus inter escas
Niccolò IV
Gerolamo di Ascoli (1288-1292)

31
Ex eremo celsus
Celestino V
Pietro Anglerio da Morrone (1294-1294)

32
Ex undarum benedictione
Bonifacio VIII
Benedetto Gaetani (1294-1303)

33
Concionator Pataren
Benedetto XI
Nicolò Bacca-Sini (1303-1304)

34
De fasciis Aquitanicis
Clemente V
Bertrando di Goth (1305-1314)

35
De suture orseo
Giovanni XXII
Giacomo Duèse (1316-1334)

36
Corvus Schismati
Niccolò V (Antipapa)
Pietro Rinalducci

37
Frigidus abbas
Benedetto XII
Giacomo Furnier (1334-1342)

38
Ex rosa atrebatensi
Clemente VI
Pietro Roger di Beaufort (1342-1352)

39
De montibus Pammachii
Innocenzo VI
Stefano Aubert (1352-1362)

40
Gallus vicecomes
Urbano V
Guglielmo Grimoard (1362-1370)

41
Novus de Virgine forti
Gregorio XI
Ruggero di Beaufort (1370-1378)

42
De cruce apostolica
Clemente VII (Antipapa)
Roberto dei Conti di Ginevra

43
Luna cosmedina
Benedetto XIII (Antipapa)
Pietro de Luna

44
Schismo barcinoscum
Clemente VIII (Antipapa)

45
De inferno Pregnani
Urbano VI
Bartolomeo Prignano (1378-1389)

46
Cubus de mixtione
Bonifacio IX
Pietro Tomacelli (1389-1404)

47
De meliore sidere
Innocenzo VII
Cosma Migliorati (1404-1406)

48
Nauta de Ponte Nigro
Gregorio XII
Angelo Correr (1406-1415)

49
Flagellum solis
Alessandro V (Antipapa)
Pietro Filargiro

50
Cervus sirenae
Giovanni XXIII(Antipapa)
Baldassarre Cossa

51
Corona veli aurei
Martino V
Ottone Colonna (1417-1431)

52
Lupa coelestina
Eugenio IV
Gabriele Condolmer (1431-1447)

53
Amator crucis
Felice V (Antipapa)
Amedeo VIII Principe di Savoia

54
De modicitate lunae
Niccolò V
Tommaso Parentuccelli (1447-1455)

55
Bos pascens
Callisto III
Alfonso de Borgia (1455-1458)

56
De capra et albergo
Pio II
Enea Silvio Piccolomini (1458-1464)

57
De cervo et leone
Paolo II
Pietro Barbo (1464-1471)

58
Piscator minorita
Sisto IV
Francesco della Rovere (1471-1484)

59
Praecursor Siciliae
Innocenzo VIII
Giovanni Battista Cybo (1484-1492)

60
Bos Albanus in portu
Alessandro VI
Rodrigo Borgia (1492-1503)

61
De parvo homine
Pio III
Francesco Todeschini (1503-1503)

62
Fructus Jovis juvabit
Giulio II
Giuliano della Rovere (1503-1513)

63
De craticula Politiana
Leone X
Giovanni de' Medici (1513-1521)

64
Leo florentius
Adriano VI
Adriano Florent di Utrecht (1522-1523)

65
Flos pilae
Clemente VII
Giulio de'Medici (1523-1534)

66
Hyacinthus medicorum
Paolo III
Alessandro Farnese (1534-1549)

67
De corona montana
Giulio III
Giovanni Maria Ciocchi del Monte (1550-1555)

68
Frumentum floccidum
Marcello II
Marcello Cervini (1555-1555)

69
De fide Petri
Paolo IV
Gian Pietro Carafa (1555-1559)

70
Aesculapii pharmacum
Pio IV
Giovanni Angelo de'Medici (1559-1565)

71
Angelus nemorosus
Pio V
Michele Ghislieri (1566-1572)

72
Medium corpus pilarum
Gregorio XIII
Ugo Boncompagni (1572-1585)

73
Axis in medietate signi
Sisto V
Felice Perretti (1585-1590)

74
De rore coeli
Urbano VII
G.B. Castagna (1590-1590)

75
De antiquitate urbis
Gregorio XIV
Nicola Sfondrati (1590-1591)

76
Pia civitas in bello
Innocenzo IX
Giovanni Antonio Facchinetti (1591-1591)

77
Crux romulea
Clemente VIII
Ippolito Aldobrandini (1592-1605)

78
Undosus vir
Lione XI
Alessandro de'Medici (1605-1605)

79
Gens perversa
Paolo V
Camillo Borghese (1605-1621)

80
In tribulatione pacis
Gregorio XV
Alessandro Ludovisi (1621-1623)

81
Lilium et rosa
Urbano VIII
Maffeo Barberini (1623-1644)

82
Jucunditas crucis
Innocenzo X
Giovanni Battista Panphily (1644-1655)

83
Montium Custos
Alessandro VII
Fabio Chigi (1655-1667)

84
Sydus olorum
Clemente IX
Giulio Rospigliosi (1667-1669)

85
De fulmine magno
Clemente X
Emilio Altieri (1670-1676)

86
Bellua insatiabilis
Innocenzo XI
Benedetto Odescalchi (1676-1689)

87
Poenitentia gloriosa
Alessandro VIII
Pietro Ottobuoni (1689-1691)

88
Rastrum in porta
Innocenzo XII
Antonio Pignatelli (1691-1700)

89
Flores circumdati
Clemente XI
Giovanni Francesco Albani (1700-1721)

90
De bona religione
Innocenzo XIII
Michelangelo Conti (1721-1724)

91
Miles in bello
Benedetto XIII
Pier Francesco Orsini (1724-1730)

92
Columna excelsa
Clemente XII
Lorenzo Corsini (1730-1740)

93
Animal rurale
Benedetto XIV
Prospero Lambertini (1740-1758)

94
Rosa Umbriae
Clemente XIII
Carlo Rezzonico (1758-1769)

95
Ursus velox
Clemente XIV
Lorenzo Ganganelli (1769-1774)

96
Peregrinus Apostolicus
Pio VI
Giovanni Angelo Braschi (1775-1799)

97
Aquila rapax
Pio VII
Gregorio Barnaba (1800-1823)

98
Canis ed coluber
Lione XII
Annibale della Genga (1823-1829)

99
Vir religiosus
Pio VIII
Francesco Saverio dei Conti Castiglione (1829-1830)

100
De balneis Etruriae
Gregorio XVI
Bartolomeo Alberto Cappellari (1831-1846)

101
Crux de cruce
Pio IX
Maria Mastai Ferretti (1846-1878)

102
Lumen de coelo
Leone XIII
Gioacchino Pecci (1878-1903)

103
Ignis Ardens
Pio X
Giuseppe Sarto (1903-1914)

104
Religio depopulata
Benedetto XV
Giacomo Della Chiesa (1914-1922)

105
Fidens intrepida
Pio XI
Achille Ratti (1922-1939)

106
Pastor angelicus
Pio XII
Eugenio Pacelli (1939-1958)

107
Pastor et nauta
Giovanni XXIII
Angelo Roncalli (1958-1963)

108
Flos florum
Paolo VI
Giovanbattista Montini (1963-1978)

109
De meditate Lunae
Giovanni Paolo I
Albino Luciani (1978-1978)

110
De Labore solis
Giovanni Paolo II
Karol Wojtyla (1978-2005)

111
De gloria olivae
Benedetto XVI
Joseph Ratzinger (2005-...)

112
In persecutione extrema romanae ecclesiae sedebit Petrus Romanus, qui pascet oves in multis tribulationibus; quibus transactis, civitas septis-collis diruetur, et Judex tremendus judicabit populum suum. Amen.

Jakob Lorber

Jakob Lorber

 

Born at Kanischa (Austria) on July 22, 1800 as the son of a vineyardist who was in his spare time the leader of a popular band, Jacob Lorber grew up in a poor rural environment, but in a family that was deeply religious and dedicated to music. From his father Jacob had inherited a versatile musical talent and he early learned to play the violin, piano and organ. This helped him later to pay for his education, first in Marburg and then in Graz, the Styrian capital, where in 1829 he obtained his diploma as a teacher for intermediate schools. But when he could not find a suitable position, he reverted to his particular love, music. He gave lessons in singing and the violin, practiced for hours every day, composed and sometimes gave concerts, alone or together with others. He was successful, but never to the extent he had hoped. During the years he devoted to music, Lorber followed also his inclination to deepen his spiritual understanding, diligently studying the Bible as well as the works of men who followed the "inward path", among others such mystics as Jacob Boehme and Emmanuel Swedenborg .
In his fortieth year Lorber was offered - and accepted - a conductorship with the theatre in Trieste, a position that would give him the long hoped-for recognition and material security. But it was not to be.
Shortly before his departure for Trieste, on the morning of March 15, 1840, Lorber heard a clear voice in the region of his heart telling him: "Arise, take your pen and write!"
J. Lorber obeyed this mysterious call and began to write down what the voice dictated to him. It was the introduction to his first work, "The Household of God": "Thus spoke the Lord to and within me for everyone, and that is true, faithful and certain: Who wants to talk with Me, let him come to Me and I will lay the answer in his heart. But only the pure of heart, whose heart is full of meekness, shall hear the sound of My voice. And he who prefers Me to all the world and loves Me like a tender bride her bridegroom, with him I shall walk arm in arm. He will always behold Me like a brother his brother and as I beheld him from eternity, be fore he was." When Lorber realized that this was the beginning of a book and who the author was, he did not hesitate to renounce the offered material security and served the Lord as His "scribe" to the end of his days.
It is important for the reader to understand how inspiration through the Inner Word is received. Lorber did not experience any states of ecstasy, nor was he a medium for automatic writing whose hand is guided by a spirit-entity. Fully awake he heard the voice and promptly wrote down what he heard. An expert describes the process as follows: "The subtle spiritual impulse must first have filtered through the mental sphere of the mediator before he can record in words of human language what he has perceived. This is also the reason why the Word of God, and thus each communication, expresses itself always in the mediator's particular manner of speaking."
At the time of his calling, this simple man never suspected that the task he was given would keep him busy for 24 years. He rarely interrupted his work and wrote almost daily for several hours, obediently recording what the voice in his heart dictated to him, without correcting even a single line, as the manuscripts show. These works, eventually contained in 24 volumes of almost 500 pages each, not to mention a number of shorter writings, present an amazing phenomenon with the comprehensive knowledge they contain, the deep interpretations and detailed facts on the subject of cosmology, astronomy, biology, natural science, psychology and prophecy.
Lorber's greatest and best known work, written during the years 1851 to 1864, is the Great Gospel of John in 10 volumes. It begins with an explanation of the Biblical gospel according to St. John and then gives a detailed account of the three teaching years of Jesus, revealing to a matured humanity many secrets of creation and divine guidance.
To make this work accessible to more people, The Great Gospel of John was condensed by the German publishers to about a third of its volume and is now available in English from the Divine Word Foundation, Rogue River, OR 97537.
This literature will speak for itself to the reader with an open mind, who has the honest desire to learn the truth, possesses humility and perseverance in his studies. Here the truth seeker finds answers to all the questions that have forever puzzled mankind. He sees the great panorama of creation and God's plan with mankind unfold, begins to understand the purpose of man's existence on earth, of life and death, of God's love and guidance and this knowledge gives him a feeling of security and frees him from his manifold fears.
But the reader must realize this: Only humility and the approach with a pure heart and good will opens the door to the understanding of spiritual things.
May the honest truth seeker find in these revelations what he is seeking!
The following narration is excerpted from The Great Gospel of John and consists of a conversation between Jesus Christ and some erudite guests during Christ stay at an inn. Please read this with the utmost care, for it is extremely informative and it is the eternal truth.
Great Gospel of John Volume 4, Ch. 141-147
IV/141-147 About the "wrath" of God. To understand the Old Testament one must be familiar with the science of correspondences. Example: The casting out from Paradise. Man punishes himself by disregarding God's order. Results of wanton damage to trees. Causes of the Deluge. The influence of evil upon good.
Chapter IV/141[1] Thereupon Cyrenius*
said, somewhat embarrassed: "Lord, no one but me has asked You anything, and it looks as if You bear me a grudge because of this." [2] Thereupon The Lord: "How can you misunderstand My words to such a degree? How can I bear you a grudge when I show you in full earnest and forever truly what is most necessary for your life and that of every other human? Behold, how limited your power of judgment still is. To whom can the purest original love of all love in God ever bear a grudge? [3] Whenever you read about a wrath of God you shall thereby understand the eternally even and firm earnest of His will; and this earnest of will in God is the innermost heart of the very same purest and mightiest love from which infinity and all the works in it have gone forth. Surely, this love can never bear anyone a grudge in eternity. Or does anyone of you think that God, like a foolish man, could be angry?" Now Stahar asks permission to speak and points out that God at times let people who have become too unruly feel His wrath and revenge with pitiless severity. Moreover, the Lord speaks through the prophet: "The wrath is Mine and the revenge is Mine!" Stahar enumerates, as examples, the casting out from Paradise, the Deluge, the destruction of Sodom and Gomorra, the plagues befalling Egypt and the Israelites in the desert, the Philistine wars, the Babylonian exile and, finally, the subjugation of the Chosen People through the heathens. And, far from doubting what the Lord has said before, Stahar asks to be told how all these sad events can be reconciled with the wrath- and revengeless love of God. As from Chapter IV/142, The Lord, in a great instructive and answering speech, responds to Stahar's objections by first asking emphatically: [2] "Have you not understood as yet that all five books of Moses, all prophets and the writings of David and Solomon can only be understood and comprehended by way of inner spiritual correspondence?" - There has never been a material Paradise on earth, but merely particularly fertile regions, and every region, properly cultivated by man, turned into a true earthly Paradise. And God created the first human couple in one of the most fertile regions of this earth. [6] What does, therefore, the angel with the flaming sword signify? What does this metaphor say? Although the spontaneously created first human couple did not go through childhood physically and Adam was more than twelve feet high, with Eve not much less, where their original experience regarding the earth was concerned, they were like children and had to learn, mostly through experience. They suffered from the cold of their first winter, and the increased activity enforced upon them through the laborious gathering of fruit and the search for a sheltered abode sharpened their thinking and increased their mental awareness so much so that they said to themselves: [8] "At present a curse is lying on the earth, so that you, man, can only gather your food by the sweat of your brow." Thus, everything happened quite naturally, also the begetting of Cain and, soon after, of Abel and Seth. [10) But Moses recognized quite well that this natural development was due to the guidance through the Spirit of God. Therefore, he always placed God by way of corresponding metaphors beside the first human couple, personifying God's influence with brief metaphors as they were then (at the time of Moses) customary and, also, necessary for the guidance of the people. Later on, natural events were allowed, forcing the early people to look around on the earth and gain more and more experience for the sake of furthering their spiritual development. IV/143 [l] The Lord speaks: "Yes, God's wisdom can surely become angry, when already developed and at least half matured people wantonly and wilfully defy God's order; but this is what God's love is for, which in its great patience knows how to find the appropriate means by which to guide people back onto the right road, whereby My final goal for mankind must always be reached, without forcing man, like a machine, through some almighty revenge on the part of God. [2] But even these means are not to be regarded as a consequence of divine wrath, but purely as a consequence of the wrong actions of men. Yes, God gave the world and nature their necessary and immutable must-laws in the right order; but man, too, has such laws as concerns his form and his physical being. Whenever man tries to rebel against this order and change the world he is not punished by a spontaneous wrath of God, but by the offended, severe and fixed divine order within the very things which must be what they are. [3] You are now asking yourself whether the Deluge is also to be regarded as a natural and necessary consequence of wrong actions. And I tell you: Yes, it is! I awakened more than a hundred prophets and messengers, warned the people against their own actions which were contrary to the natural and the divine order; for more than a hundred years I seriously drew their attention to the terrible consequences arising from such actions for body and soul. But in their wilful wantonness they went so far as to not only in their blindness mock, but even kill, the messengers, thus engaging in a veritable battle against Me. However, I did not become angry or revengeful because of this, but allowed them to continue in their actions and experience the sad fact that foolishness and ignorance - being responsible for what they are - can by no means deal with the great nature and order of God as they please. [5] There, towards the East, you see high, densely wooded mountains. Travel there with a million men, set fire to them and burn all the forests; and the mountains will soon be completely bald. What will be the consequence of this? The many nature-spirits that will now be naked and deprived of all action will begin to rage and storm in the free air, and uncountable flashes of lightning, most violent cloudbursts and incessant hailstorms will ravage the land far and wide. All this is a natural result of the devastation of the forests. Say whether this has anything to do with the wrath and the revenge of God! [6] When a million men strive eagerly to level mountains and fill in great lakes or construct the broadest highways to facilitate warfare; when people escarp whole mountain ranges extending over several days' travel to a height of 400-500 fathoms or dig 200-300 fathom deep moats around the mountains, thereby tapping the earth's interior water-reservoirs so that the mountains begin to sink into the now empty great reservoirs and the water begins to rise so much so that in Asia it rages, like the sea, almost over the highest summits - add to this that, along with the mountains, also many hundred thousand times hundred thousand acres of the healthiest forest land were destroyed, on which occasion countless myriads of earth- and nature-spirits that formerly had been fully occupied with looking after the most beautiful and lush vegetation have suddenly become free and unoccupied -, ask yourself what an uproar the spirits might have started in the atmospheric regions. What storms and what enormous cloud bursts, what masses of hailstones and what an uncountable number of flashes of lightning have thereby been flung from the clouds to the earth for more than forty days, and what enormous masses of water must have risen over nearly the whole of Asia, and all this for natural reasons! Say, was that again God's wrath and His implacable revenge? [7] Moses described this event, like everything else, in the manner then in usage, that is, in metaphors - in which he, inspired by the Divine Spirit, always let My providence work -, which can only be presented by way of genuine and true correspondences. [8] Therefore, can you call God a God of wrath and revenge, because you and many others have never understood His many great revelations? IV/144 [1] I tell you: Live for but fifty years according to the proper divine order- and you will never again see, hear, taste and endure any calamity! [2] I tell you: All calamities, epidemics, all sorts of disease among humans and animals, bad weather, lean and unproductive years, devastating hailstorms, great, all-destructive floods, gales, great storms, locust-plagues and such like are merely consequences of the wrong actions of men! [3] If men were, as far as possible, living within the given order, they would not have to expect any of these things. The years would pass by like pearls on a string, one as blessed as the next, and the habitable part of the earth would never be afflicted by too much cold or too much heat. However, since the clever and exceedingly shrewd people undertake projects by far exceeding their needs, as for instance, erecting too great edifices and under-taking excessive improvements, levelling whole mountains in order to construct highways, destroying many hundreds of thousands of acres of the finest forest lands, digging too deeply into the mountains for the sake of gaining gold and silver and, lastly, living in continual quarrel and discord with one another, while on the other hand, they are at all times surrounded by a great number of intelligent nature spirits who are responsible for the earth's weather as well as for the purity and wholesomeness of the air, the water and the soil, - is it any wonder if this earth is more and more visited by an infinite number of evils of every kind and type? [4] Miserly and avaricious people provide their barns with locks and bolts and even keep armed guards who watch over their overflowing treasures and possessions, and woe betide him who would approach them without being authorized; truly, he would instantly be sharply dealt with! [5] By this, I do not mean to say that nobody should be allowed to protect his hard-earned property; I am here talking of the highly unnecessary, excessive abundance. Would it not be advisable to build also barns which are open to all the poor and weak, although under the supervision of a wise donor, so that no one might take more than what he needs? If, in this way, avarice and miserliness disappeared from the earth, also - now listen well to what I am saying! - all lean years would disappear from the earth. [6] You ask how this is possible. And I answer: In the most natural way of the world. Anyone in the least familiar with the inner workings of the whole of nature must soon comprehend this. [7] There, in front of us, is still the healing herb and there, a little further to the front, the very harmful poisonous plant. Do not both get their nourishment from the very same water, the very same air, the very same light and its warmth? And yet, this plant is full of healing properties and the other full of deadly poison. [8] Why is that so? Because the medicinal plant, being of a well-ordered inner nature, in keeping with its good qualities influences all its surrounding nature-spirits so much so that these, in peace and harmony, conform to it within and without and nourish it. Thus, the whole plant becomes wholesome and healing, and in the sunlight during the day its evaporations and the nature-spirits surrounding it up to a good distance, exert a most beneficial influence on humans and animals. [9] With the poisonous plant, whose nature is of a selfish and angry character, the surrounding nature-spirits are seized by that same disposition and thus become perverted. They then, likewise, conform to the plant, nourishing it, and their whole nature then becomes homogeneous with the plant's original nature. Also its surroundings and evaporation, as it were, are poisonous and harmful to man, and the animals, with their sensitive nostrils, keep out of its way." IV/145 [1] (The Lord:) "Even more so, an avaricious and greedy man is an exceedingly large poisonous plant of a far reaching influence. All the nature-spirits sur-rounding him up to a great distance, his emanation and his whole outer life sphere, will conform to his inner nature. And the corrupted nature-spirits around him will keep perverting into their own evil, avarice and greed the still good nature-spirits joining them. [2) Since these nature-spirits are in constant conflict, not only with man, but also with the animals and plants, the water and the air, they invariably give rise to many battles, frictions and unnecessary movements in the air, the water, the earth, the fire and in the animals. [3] Whoever wants to see a practical example of this, let him go to a very good man. All the animals surrounding such a man will be of a much gentler nature. The best example are dogs; within a short time, they fully adopt the nature of their master. [5] Added to this is the fact that, on earth, it costs much less effort for the bad to change what is good into its nature than vice versa. [6] Why does one wrathful man incite thousands of others to wrath, and why not, instead, the thousand good natured men the wrathful one to kindness? [7] All this is because, especially on our earth, in order to educate God's children, the enticement to the bad and evil is - and must be by far stronger than to the good. [9] Behold, one single poisonous plant, thrown into the kettle, is sufficient to convert the healing properties of a thousand medicinal herbs to its own deadly poison. If, however, you add one medicinal herb to the poison of a thousand poisonous plants, its wholesome nature spirits will in no time be changed into the deadly poison of the poisonous plants. [12] I am telling you, and particularly you, friend Stahar, that in this world everything depends on the way man acts and lives, and God's wrath and revenge have nothing to do with it forever. [13] Therefore: Do seize all that is good with all earnest, force and power, and you will not be devoured by evil, which is plentiful. [14] Endeavour to perfect your inner life through actual compliance with My teaching, and the poisons of the world will no longer be able to contaminate you." In Chapter IV/146 the Lord mentions a small medicinal herb growing in the Indian highlands and also on Sinai, whose nature-spirits are intensely active in the right and proper order so much so that - in contrast to the just described general behaviour of plants - they can convert any large kettle full of poisonous tea into a most wholesome drink. They achieve this by forcing the more inert spirits of the poisonous plants, which are in the contrary order, into an orderly activity. [11] And the same thing can be said of the influence of a truly perfected man on his fellowmen as well as on the still free nature-spirits surrounding him up to a great distance. He is like the little healing herb in the large poison kettle, and also like a tiny spark of sunlight in the darkness, whose vibrant activity excites the nature-spirits far and wide so that it becomes light and bright around it. Concluding, the Lord again emphasizes: [13] "Thus, truly, all evil in this world does not come from the wrath of God, but solely from man's way of life, just as the good often is caused by one single perfected human." In Chapter IV/147 the Lord, in answer to a question by Mathael, explains also the phenomena of warmth, heat or fire, and on the other hand of cold, as a result of either the excitement or the fatigue of the nature-spirits. Here, the rule prevails that the more violent the induced excitement is, the sooner the fatigue of the nature-spirits concerned occurs and along with it inertia and cold.
IV/146-152 Soul development after physical death. The states of souls, also of suicides, in the beyond.
In Chapter IV/148 Mathael, upon the Lord's request, continues to describe what he sees when the souls of the dying leave their bodies and, as it were, assume a form again. His first report is of a boy who fell to his death from a tall cypress and, in Chapter IV/149, he talks about one who committed suicide by leaping into a deep pond from a rock above. In Chapter IV/150 Mathael describes the forms both souls assumed during the hours after death. That of the boy at first looked rather dissipated and vaguely resembled a bat, gradually became more monkey-like and later still took on human features and the form of a hand-some youth. The suicide, a former Essene, had been driven to his death through a tenfold curse by the templers. His soul appears on the surface of the water as a fleshless skeleton but is, nevertheless, recognized by the boy's soul as the soul of his physical father. Mathael gives a moving account of how the fast consolidating soul of the boy comes to the aid of the miserable soul of the father, which concludes this chapter. Chapter IV/151: Both Mathael and Cyrenius ask the Lord to explain the partly rather peculiar phenomena occurring during the first few hours after the death of the two people, and now The Lord again begins to speak: [7] "Mathael had already seen two large bats flying around the boy as he fell from the tree to his death. Firstly, the boy was a descendant of this earth. As you have often heard and understood from My explanations, the pure earth-children are, where their soul and their body is concerned, composed from the whole organic creation of this earth. This is borne out by the great variety of nourishment eaten by man, whereas an animal is very limited in the choice of its food. Man is able to partake of such varied nutrition from the animal, plant and mineral kingdom so that he can, from the ingested natural foodstuffs, supply the corresponding soul-nourishment to all intelligence-particles of which his soul is composed. For the substantial soul-body, like the physical body, is nourished and matured through the natural food ingested. [8] Moreover, it is very important from which preceding sphere of existence the soul of a man of this earth has come during its gradual ascent. And, secondly, particularly with children, it has to be considered that their soul still bears traces going back to the pre-existential species from which it made its transition into a human form. If a child has a good upbringing from the very start, the pre-existential form soon fully passes into the human form, consolidating itself more and more therein. However, if the child's upbringing is very neglected, soon the pre-existential form becomes more and more dominant in its soul so that in the end even the solid body is drawn into this form. And there is many a coarse person with whom it is easy to recognize what form undoubtedly predominates in his soul. [13] Gradually, consciousness and self-awareness returned, and the monkey, looking more and more human, began to raise himself up. His constantly expanding outer life-sphere enabled him to perceive the nearness of the soul of his perished earthly father. He left the spot where he was crouching and, following his inner promptings, moved over to the pond and now fully recognized the soul of his father, burdened and tormented by a tenfold human curse. [14] At that moment, the filial love awakened in him and with it also the question about God and His true justice. Moreover, there awakened in him also a just anger against the curse which men in their boundless pride dare to fling at their poor, but actually much better, fellowmen. With this, the now much more perfected ape-man became aware of his own strength to take it up with the ten curse-devils which in the form of black ducks tormented his father's soul unduly. [15] With this increased self-awareness the ape-man leaps into the pond and, driven by the love for his father, begins to play havoc among the ten curse-devils. In a few moments they are destroyed, and now the ape-man looks almost completely human. [16] Now his love begins to take new roots in the soul of his dead father. This fills the son with even more love and strength with which he pulls his father away from his place of destruction and perdition and onto dry land where, through the son's love, a solid resting-ground for the father's future existence forms and is found. However, as the son's love is growing, also his light keeps growing. Out of this light, he recognizes the limitation of his own strength and now properly turns to God, asking Him to help his father. And help is not long in coming; clothing is provided and the strength to move on to a better and more perfect life-sphere. There, the father's soul is nourished by the son's ever growing love, attains once more a spiritual flesh and blood and, finally, becomes able to recognize God and enter into His order, - which is always exceedingly difficult in cases of suicide." IV/152 [1] (The Lord:) "However, there are different kinds of suicide. The worst kind is when someone takes his own life because his great pride has been too much humiliated by someone else, leaving him no chance to take revenge. For such a kind of suicide no complete amends can be made by a soul. It requires millions of years until such a soul is able to clothe its withered, loveless phantom-bones at least with a skin, let alone manage to incarnate* its whole being; for the incarnation is actually a product of love and, in turn, arouses love. [4] A soul that already here has been pure love looks in the beyond immediately very perfected where its form is concerned. An avaricious and selfish soul, however, looks very thin in the beyond. But there is still some flesh and blood left because such a soul has at least love for itself, whereas a suicide is also completely bare of this love, and his soul must necessarily appear as a skeleton in the beyond. The only question is, whether as a human or some animal skeleton. [5] We have already mentioned that there are several kinds of suicide, and I have dealt in detail with the worst cases. Well, a suicide of the worst kind does not appear in the beyond in the form of a human skeleton, but as the skeleton of a dragon, a serpent or some other wild, ferocious animal. Why? That you can no doubt easily work out! Such a soul will never be able to fully attain its life's perfection. [6] Besides, there are those who committed suicide out of jealousy because of a virgin who, without her own fault, preferred another to the jealous fellow who, whenever they met, tormented her in every possible way, accusing her of infidelity which she never even thought to commit. Such a one arrives in the beyond as the skeleton of a wolf, dog or rooster, because the inner
* here in the sense of envelopment of the soul-skeleton with spiritual flesh ; the Ed.
nature of these animals guided the intellect and volition of such a jealous fool, being the pre-existential expressions of the soul and as such determining its main traits. It is also very difficult for such suicides to attain even to some degree of perfection of life. [7] There are still other suicides who have secretly committed a bad crime which they know is punishable by a disgraceful and painful death. They know that their crime must come to light. What does then usually happen? Driven by his terrible fear and his justified pangs of conscience, such a furtive criminal sinks into the fullest and deepest despair and kills himself. Such a soul appears in the beyond in the shape of the skeleton of its animal predecessors such as, for instance, salamanders, lizards and scorpions, which are all huddled together in a heap and surrounded by a glowing wall, usually in the shape of a glowing giant serpent. Also the glowing wall is part of the pre-existence of one and the same soul and an intelligence-element of the same. [8] In short, once a soul, on account of a bad upbringing, has become devoid of all love, even love of self, the whole soul is permeated by hell as the worst enemy of life. The soul in itself then becomes an enemy of its own life and being and always endeavours to destroy the same in some painless manner. Being thus inimical to life, in the end life itself must fall to pieces, and such a soul cannot possibly appear in the beyond other than dissolved into its individual primary life-forms, and even then only in their fleshless skeletons which carry their necessary judgment within. [9] With both man and animal, bone is that part which is under the most judgment and most devoid of all love. Since in bones, just as in stone, no love can ever exist, these remain in the end, even though only as substantial soul-particles, as such corresponding parts in which there can never be any love. But it is still easier for human bones to clothe themselves with life than it is for animal bones, let alone for the skeletons of insects and the gristle, cartilage and bones of amphibious animals. [10] Now you can imagine what will happen when such a suicide appears, as described, in the beyond and what a difficult and long-drawn-out process it will be before such a soul can even begin to assume the shape of a human skeleton and clothe it with a skin and even with some flesh. [11] But, inwardly, you are now asking whether such a soul will also suffer any pain. And I tell you, at times the worst and most burning pain, and at other times none at all. When the soul is, as it were, stirred up by approaching spirits intending, if possible, to bring it back to life, it feels a terrible, burning pain in all its parts; but as soon as it comes to rest again, it has neither feeling nor consciousness and does, therefore, not feel any pain. [12] There are still many more kinds of suicide which are not so detrimental for the soul as the two just described. However, no act of suicide has any good consequences for the soul. [13] The case de-scribed by Mathael was still one of the best, which is borne out by the fact that the resuscitation and rescue of that soul proceeded easily and quickly. But there will always remain a leak in such a soul, and that consists in the fact that such a soul can hardly ever attain to the full sonship of God. A suicidal soul can hardly ever reach the first, outer most and thus lowest heaven, not even its borderland. [14] For the most part only souls from all other worlds attain to the first or wisdom heaven, and from this earth the souls of those wise heathens who have lived a decent and just life, yet also in the beyond do not wish to hear of My person. If, however, they in time accept some of this knowledge, they can certainly enter into the second, the higher or middle heaven. But they cannot ever enter into the third, the inner most and highest heaven, the true heaven of love and life. For there only those will enter who have already attained to the full sonship of God."
*Cyrenius was a brother of the emperor Augustus Caesar and lived in Ostracine, Egypt as the protector of all Asiatic lands including Egypt. At the end of their flight, the holy family met him first in Tyre and settled short time later in Ostracine under the care of the broad minded Cyrenius. (See our books The childhood of Jesus and The boy Jesus in the temple.)
You are your own Judge!
God has so arranged things, that men every activity has its certain and corresponding consequence. This consequence is the un-changing judgment which is linked to every action. (Every activity judges itself.)
The Spiritual Sun, Vol. 2:106
Epilogue
Dear Reader,
This invaluable information, generally known as the New Revelation was given in fulfilment of scripture through the inner voice by our Lord and Saviour Jesus Christ during the years of 1840-1864 to the Austrian Prophet Jakob Lorber who resided in Graz, Austria.
The original handwritten texts are well preserved in Bietigheim, Germany. Much of it has been translated into the various languages of our world and is available from:
The Divine Word Foundation
1999 Pine Grove Rd.
Rogue River, OR 97537 USA
or
The Lorber Verlag
Hindenburgstr. 3
D-74308 Bietigheim/Germany

Rasputin

 

Grigori Jefimovich

 

 

Rasputin is known as the Siberian mystic healer, whose life has been retold countless number of times throughout history. One of the major problems is the mystery and discrepancies associated with the depiction of Rasputin's life. Because he lived in a world beyond the reach of the written word, little is known about the first 40 years of Rasputin's life. What is known, has been retold through family stories and mysterious tales of his healing powers and visions. This means that, depending on the teller of the story, Rasputin might be a holy monk on one occasion, then an actor or phony without any connection to God on another. Some facts have been confirmed by historians though. 

There is a general consensus that Rasputin was born between 1864 and 1865. His birth place and home (when he was not wandering) was the village of Pokrovskoe, presently Tiumen' Oblast. Located in Siberia, Pokrovskoe can be found on the Toura River and is not far from the Ural Mountains. In the other direction, to the west, almost 1500 miles fall between the Urals and St. Petersburg. In the late 1800's, when Rasputin lived in Pokrovskoe, the village had only a few streets, lined with spacious wooden houses. Depending on a family's wealth, the houses were either one or two stories. The homes were not simple wooden abodes, rather their decoration included ornate carving, as well as painted beams and window frames. At the village's center stood a large white church with a guilded dome, a symbol of Russia's strong religious history.The Encyclopedia Britannica reports that at the age of 18, Rasputin went through a religious transition, eventually traveling to the monastery at Verkhoture. Here, he was introduced to the Khlysty sect. After traveling to the monastery and spending some time there, he did not become a monk. Even though he did not stay at the monastery to become a monk, this trip already set him on the path to power and fame.

At the age of 19 Rasputin returned to Pokrovskoe and married Praskovia Fyodorovna. They had three children: Dimitri in 1897, Maria in 1898, and Varvara in 1900. The picture to the left, shows Rasputin with his three children, circa 1910. Marriage did not settle Rasputin, he continued to wander, traveling to places of religious significance such as Mt. Athos, Greece and Jerusalem. A self proclaimed holy man, Rasputin held the power to heal the sick and predict the future. His fame grew far and wide, and soon people traveled from long distances in search of his insight and healing powers. In return for his services, people brought presents of food and money.

He had no long period of religious or spiritual training and he had only a limited academic education (he was not literate), thus his theatrical abilites became useful. While explaining his training, Alex de Jonge, the author of The Life and Times of Grigorii Rasputin , says "mystics, holy men, gurus, indeed certain kinds of creative artists, devote years to the disciplined development of their gifts; a sense of the spiritual alone is not enough" (27). One element of Rasputin's talents that everyone who sought his healing powers remarked upon was his great ability to calm people in distress.

A Revelation

While plowing one day, he was suddenly dazzled by an apparition. The story is that he was touched by the Heavenly Mother. She told him of the young Aleksei, the tsarevich and instructed him to appear at the boy's side to stop his bleeding- a result of hemophilia.

Rasputin's first move towards St. Petersburg was in 1902, when he visited the city of Kazan near the Volga river. He learned his first lessons about European culture and tradition when he spent his first time in a European house. Once he made this initial trip, he rapidly began to build a ever expanding group of disciples and acquaintances among the upper classes. Among this group, the "polite society," he was viewed "as a man of God and a starets [religious elder]."(de Jonge, 58)

St. Petersburg

Rasputin arrived in St. Petersburg at a very lucky time. At this point, church leaders were in search of people of his type. They wanted people with religious influence, who had power over the people. Rasputin was both an ordinary peasant - simple, forceful and direct - while at the same time, he held the power to captivate people with his healing powers and insight into the future. There are several different perspectives of Rasputin's behavior and actions. Not everyone had a positive view of Rasputin, his "enemies charged that he was nothing but cynical, and that he used religion to mask his drive for sex, money, and power" (de Jonge, 14).

The Romanovs

Tzar Nicholas, Tsarina Alexandra and their children in a family portrait.

Rasputin arrived in St. Petersburg in 1905, and the Great Soviet Encyclopedia reports that he was not invited to the czar's palace until 1907. When Rasputin finally met the Tsar and Tsarina, he was needed as a healer for the young Aleksei who was having a bleeding episode. Nicholas and Alexandra were very secretive about their son's condition for fear that, if made public, he would never become tsar. Reluctant to invite Rasputin, they finally realized the extent of their son's infliction and the powerlessness of his doctors. The Tsarevich's disease, hemophilia, was common throughout European royalty and was passed on to him by his mother. Upon leaving from this bleeding episode, having temporarily cured Aleksei, Rasputin warned that the destiny of both the Tsarevich and the Romanov dynasty were "irrevocably linked to him" (Goetz, 948).

Rasputin's life in St. Petersburg, though based on the Tsarevich's need, was not totally centered around the Romanov family. He remained an accessible holy monk and healer. His days consisted of a leisurely breakfast with family and close friends. Between 10 am to 1 pm, he had calling hours, open to any St. Petersburg citizen. Later in the afternoon, he called at the Alexander Palace at Tsarskoe Selo, the family's favorite residence, for the family's news. He only went to the palace when he was needed for healing or spiritual support. While in St. Petersburg, Rasputin did stay in touch with his family in Pokrovskoe, and in 1910 his daughter Maria moved to the city to attend the Seminary Academy. Soon after Maria's move, Rasputin's other daughter Varvara arrived and the girls attended the prominent Steblin-Damensky Gymnasium. Praskovia, Rasputin's wife, now made yearly voyages to the city to visit her daughters and husband.

Leading up to Death

Beginning soon after his daughters moved to St. Petersburg, Rasputin went through different stages of acceptance with the Romanovs, other high standing officials and socialites. Nicholas and Alexandra, worried about rumors of Rasputin's mistresses and his life in the city, began some research on his past. For more information about him, they asked close friends whose judgments they respected. There was also general consensus among officials that Rasputin was negatively influencing Alexandra, and in turn affecting the entire country.

Rasputin is as famous for his death as he is for his life. One evening at a meeting of Russian officials, it was decided that Rasputin was putting the entire nation in danger. Three men, Prince Feliks Yusupov (husband of the Tsar's niece), Vladimir Mitrofanovich Purishkevich (a member of the duma) and the Grand Duke Dimitry Pavlovich (the Tsar's cousin) took control of the situation. With an intricate plan, the three invited Rasputin over to the Yusupov Palace on December 30, 1916 to meet the Tsar's beautiful niece. While waiting for her to appear, the men fed Rasputin poisoned wine and tea cakes. They did not affect him. Dismay came over Yusupov and he shot Rasputin. Miraculously, Rasputin staggered out into the courtyard where Purishkevich and Pavlovich were preparing to leave the palace. Purishkevich shot the staggering Rasputin again, but it was only when they bound his body and threw it into the Neva River that he died.

There is much controversy over Rasputin's life, from his mistresses to his mystical healing powers. But what is certain is that he had an irrefutable affect on the Romanov family and the Russian Empire.

Rasputin's last letter

I write and leave behind me this letter at St. Petersburg. I feel that I shall leave life before January 1st. I wish to make known to the Russian people, to Papa, to the Russian Mother and to the children, to the land of Russia, what they must understand. If I am killed by common assassins, and especially by my brothers the Russian peasants, you, Tsar of Russia, have nothing to fear, remain on your throne and govern, and you, Russian Tsar, will have nothing to fear for your children, they will reign for hundreds of years in Russia. But if I am murdered by boyars, nobles, and if they shed my blood, their hands will remain soiled with my blood, for twenty-five years they will not wash their hands from my blood. They will leave Russia. Brothers will kill brothers, and they will kill each other and hate each other, and for twenty-five years there will be no noblers in the country. Tsar of the land of Russia, if you hear the sound of the bell which will tell you that Grigory has been killed, you must know this: if it was your relations who have wrought my death then no one of your family, that is to say, none of your children or relations will remain alive for more than two years. They will be killed by the Russian people...I shall be killed. I am no longer among the living. Pray, pray, be strong, think of your blessed family. Words written by Grigory Rasputin in a letter to the Tsarina Alexandra, 7 Dec 1916 23 days later, Rasputin was killed, by two relatives of the Tsar Nicholas II 19 months after Rasputin's death, the Tsar and his family lay dead.

Various Prophecies

Various Prophecies

 

    St. Nilus, in the 15th century, said:
 "After the year 1900, toward the middle of the 20th century...men will fly through the air as birds and descend to the bottom of the sea as fish...the people of that time will become unrecognizable... 
When the time for the Advent of the Antichrist approaches, peoples minds will grow cloudy from carnal passions, and dishonor and lawlessness will grow stronger..."

These verses were on the outer wrapping of the scrolls
I know I go - I know I'm free
I know that this will come to be.
Secreted this - for this will be
Found by later dynasty

A dairy maid, a bonny lass
Shall kick this stone as she does pass
And five generations she shall breed
Before one male child does learn to read.

This is then held year by year
Till an iron monster trembling fear
eats parchment, words and quill and ink
And mankind is given time to think.

And only when this comes to be
Will mankind read this prophecy
But one mans sweets anothers bane
So I shall not have burned in vain.

    Brother John of the Cleft Rock (14th century)
 

"Towards the end of the world, tyrants and hostile mobs will rob the Church and the clergy of all their possessions and will afflict and martyr them. Those who heap the most abuse upon them will be held in high esteem." "At that time, the Pope with his cardinals will have to flee Rome in tragic circumstances to a place where they will be unknown. The Pope will die a cruel death in his exile. The sufferings of the Church will be much greater than at any previous time in her history. But God will raise a holy Pope, and the Angels will rejoice. Enlightened by God, this man will rebuild almost the whole world through his holiness. He will lead everyone to the true Faith. Everywhere, the fear of God, virtue, and good morals will prevail. He will lead all erring sheep back to the fold, and there shall be one faith, one law, one rule of life, and one baptism on earth. All men will love each other and do good, and all quarrels and wars will cease."

    Venerable Bartholomew Holzhauser (17th century, Germany)

 

"During this period, many men will abuse the freedom of conscience conceded to them. It is of such men that Jude, the Apostle, spoke when he said: 'These men blaspheme- whatever they do not understand; and they corrupt whatever they know naturally as irrational animals do. . . They feast together without restraint, feeding themselves, grumbling murmurers, walking according to their lusts; their mouth speaketh proud things, they admire people for the sake of gain; they bring about division, sensual men, having not the spirit.'"
"During this unhappy period, there will be laxity in divine and human precepts. Discipline will suffer. The Holy Canons will be completely disregarded, and the Clergy will not respect the laws of the Church. Everyone will be carried away and led to believe and to do what he fancies, according to the manner of the flesh."
"They will ridicule Christian simplicity; they will call it folly and nonsense, but they will have the highest regard for advanced knowledge, and for the skill by which the axioms of the law, the precepts of morality, the Holy Canons and religious dogmas are clouded by senseless questions and elaborate arguments. As a result, no principle at all, however holy, authentic, ancient, and certain it may be, will remain free of censure, criticism, false interpretations, modification and delimitation by man." These are evil times, a century full of dangers and calamities. Heresy is everywhere, and the followers of heresy are in power almost everywhere. Bishops, prelates, and priests say that they are doing their duty, that they are vigilant, and that they live as befits their state in life. In like manner, therefore, they all seek excuses. But God will permit a great evil against His Church: Heretics and tyrants will come suddenly and unexpectedly; they will break into the Church while bishops, prelates, and priests are asleep. They will enter Italy and lay Rome waste; they will burn down the churches and destroy everything."


 

    Fr. Nectou, S.J. (18th century)

"The confusion will be so general that men will not be able to think aright, as if God had withheld His Providence from mankind, and that, during the worst crisis, the best that can be done would be to remain where God has placed us, and persevere in fervent prayers....At that time there will be such a terrible crisis that people will believe that the end of the world has come. Blood will flow in many large cities. The very elements will be convulsed. It will be like a little General Judgement."
"A great multitude of people will lose their lives in those calamitous times, but the wicked will not prevail. They will indeed attempt to destroy the whole Church, but not enough time will be allowed them, because the frightful crisis will be of short duration. When all is considered lost, all will be found safe. This disaster will come to pass shortly after the power of England begins to wane. This will be the sign. As when the fig tree begins to sprout and produce leaves, it is a sure sign that summer is near. England in her turn will experience a more frightful revolution than that of France. It will continue long enough for France to recover her strength; then she will help England to restore peace and order."
"During this revolution, which will very likely be general and not confined to France. Paris will be destroyed so completely that twenty years afterwards fathers walking over its ruins with their children will be asked by them what kind of place that was; to whom they will answer: 'My child, this was a great city which God has destroyed on account of her crimes.'"
 

    Sister Elena Aiello (20th Century, Italy)
 

She was a Foundress of a religious order, a holy nun, a victim soul, and Stigmatist.
The Blessed Virgin Mary appeared and told her on August 22, 1960:

" . . . if people . . . do not return to God with truly Christian living, another terrible war will come from the East to the West. Russia with her secret armies will battle America: will overrun Europe. The river Rhine will be overflowing with corpses and blood. Italy will also be harassed by a great revolution, and the Pope will suffer terribly."
The Blessed Virgin showed her other visions during 1959-1961: "Oh, what a horrible vision I see! A great revolution is going on in Rome! They are entering the Vatican. The Pope is all alone; he is praying. They are holding the Pope. They take him by force. They knock him down to the floor. They are tying him. Oh. God! Oh, God! They are kicking him. What a horrible scene! How dreadful!"
"Our Blessed Mother is drawing near. Like corpses those evil men fall down to the floor. Our Lady helps the Pope to his feet and, taking him by the arm, She covers him with her mantle saying: Fear not!'
"Russia will march upon all the nations of Europe, particularly Italy, and will raise her flag over the dome of St. Peter's. Italy will be severely tried by a great revolution, and Rome will be purified in blood for its many sins, especially those of impurity. The flock is about to be dispersed and the Pope will suffer greatly."

    Blessed Anna-Maria Taigi (19th century, Italy)

Popes and cardinals have referred to this holy married woman as one of the greatest saints of all time. She was praised by Pope Benedict XV in her beatification on May 20, 1920 as being an exemplary wife and mother amid poor and trying circumstances. She was frequently in ecstasy, worked miracles of healing, read hearts, foretold deaths, and saw visions on the coming of future events. She foretold the first two world wars of this century. Eighteen years after her death, her body remained fresh and in a state of perfect preservation as if it had been just buried the day before. The following is her prophecy on the three days of darkness. "God will send two punishments: one will be in the form of wars, revolutions and other evils; it shall originate on earth. The other will be sent from Heaven. There shall come over the whole earth an intense darkness lasting three days and three nights. Nothing can be seen, and the air will be laden with pestilence which will claim mainly, but not only, the enemies of religion. It will be impossible to use any man-made lighting during this darkness, except blessed candles. He, who out of curiosity, opens his window to look out, or leaves his home, will fall dead on the spot. During these three days, people should remain in their homes, pray the Rosary and beg God for mercy." "All the enemies of the Church, whether known or unknown, will perish over the whole earth during that universal darkness, with the exception of a few whom God will soon convert. The air shall be infected by demons who will appear under all sorts of hideous forms." "Religion shall be persecuted, and priests massacred Churches shall be closed, but only for a short time. The Holy Father shall be obliged to leave Rome."

Mother Shipton Prophecy
 

Anna Maria Taigi

Ven. Anna Maria Taigi

Venerable Servant of God,
 

born at Siena, Italy, 29 May, 1769;
died at Rome, 9 June, 1837.

Her parents, Luigi Giannetti and Maria Masi, kept an apothecary shop at Siena, but lost all their fortune and were obliged to go to Rome in search of a livelihood. Anna Maria was then five years old. Having been educated in all the domestic virtues, she was married in course of time, 7 January, 1789, to Dominico Taigi, a retainer of the noble family of Chigi, with whom she lived happily for forty-eight years. Hitherto nothing extraordinary had happened in her life. But one day while she knelt with her husband at the Confessio in St. Peter's she felt a strong inspiration to renounce such little vanities of the world as she had allowed herself. She began to pay little attention to dress and to listen to the inner voice of grace. Soon afterwards she was received publicly in the Third Order of Trinitarians in the Church of S. Carlo alle Quarto Fontane, and having found holy spiritual directors, she made rapid progress in the way of perfection. All the money she could spare she devoted to the poor and miserable, and though not rich she was very charitable. Of the hospitals she regularly visited, the preferred one was S. Giacomo of the Incurables. Despite her love for the poor, she never neglected her own family. Of her children two died young, the others grew up in piety under the surveillance of the mother. But she never availed herself of her connections with persons of good position to take her children out of their humble social environment. The whole family were wont to assemble for prayers in a small private chapel, and here, later on, in a small private chapel, and here, later on, Mass was celebrated by a priest who dwelt with the family. The great virtues of Anna Maria were rewarded by extraordinary gifts of God's grace. During many years, when praying in her chapel she had ecstasies and frequent visions, in which she foresaw the future.

Blessed Anna Maria Taigi spoke of a great chastisement which would come to the world before which there would be an illumination of the conscience of men by which suddenly everyone would see themselves as God sees them. She indicated that this illumination of conscience would result in the saving of many souls because many would repent as a result of this Warning ... this miracle of self illumination .

She exercised a peculiar influence over individuals and converted many a sinner to God. During her life she suffered much both corporally and spiritually, and was at times meanly calumniated. But after death her name soon became venerated in Rome. Her body was several times transferred, and rests finally at S. Crisogono in Trastevere. The process of her beatification was begun in 1863, but has not yet been finished.
G. LIVARIUS OLIGER
Transcribed by Christine J. Murray
From the Catholic Encyclopedia, copyright © 1913 by the Encyclopedia Press, Inc.

Elisabetta Canori Mora

 

Elisabetta Canori Mora

AN IMPORTANT PREPARATIONIt was on November 21, 1774, that Elisabetta came into the world. Her parents owned property near Rome (Italy). She was the thirteenth in a family of fourteen children, six of whom had already perished at a young age. It was in the bosom of this large family that she received her initial education. "The family is the first school, the fundamental school of the social life; as a community of love it finds in the gift of self the law that guides it and makes it grow. The gift of self that animates the husband and wife towards one another presents itself as the model and the norm of that which should be realized in relations between brothers and sisters, and between the different generations which share the family life (John Paul II, Apostolic Exhortation Familiaris consortio. In this profoundly Christian home, attentive to the education of the children, Elisabetta was happy and found a perfect balance. In 1796, she married a young lawyer, Cristoforo Mora, the son of a rich and highly regarded doctor. Elisabetta prepared herself with care for this commitment and for it she followed a spiritual retreat. "These days, the preparation of the young for marriage and for family life is more necessary than ever. Many negative phenomena that we deplore today in family life come from the fact that, in new situations, the young have lost view of the correct priorities of values and that, not having any more secure criteria for behaviour, they no longer know how to confront and resolve new difficulties. Experience teaches however that young people well prepared for family life succeed better than others" (FC,66).Elisabetta wished to start with her husband a truly Christian family. She knew that by the solemn oath taken before God and the Church, that both of them were promising to "remain faithful through good times and bad, in sickness and in health, to love and respect one another all the days of their lives" (cf. Ritual). In order to make clear the essential elements which constitute the common good of the married couple (love, respect, faithfulness until death), the Church asks them in the course of the ceremony if they are well disposed to welcome and raise in a Christian manner any children that God deems to give them. "According to the plan of God, marriage is the foundation of this larger community which is the family, since the institution of marriage itself and conjugal love are destined for the procreation and education of children in which they find their crowning achievement" (FC, 14). Normally, the union of the spouses is reinforced and consolidated thanks to the birth and raising of children, which are the most beautiful fruits of their conjugal love.

WOUNDED LOVE
At first the marriage was happy. But soon life together was compromised by the psychological fragility of Cristoforo. It started with inexplicable fits of jealousy; then the young lawyer became infatuated with another woman and was unfaithful to his wife. Her love deeply wounded, Elisabetta nevertheless did not reproach her husband. She continued to show tenderness toward him, hoping to win him over again. This trial was all the more difficult because she had lost two children in quick succession, both dying shortly after birth.

At the end of the year 1799, she brought into the world Marianna, a little girl full of life. Unfortunately, home life was deteriorating: the lawyer was not interested in his studies and gave into thoughtless speculations that soon led to financial ruin. Elisabetta did not hesitate: she sold all of her jewels to pay her husband's debts, although she could not cover all of them, since they were so large. Far from being grateful, Cristoforo, humiliated by his failures, became rude and touchy. Francesco and Agatha Mora, his parents, suggested to him that, for economic reasons, they should move out of their fancy apartment where they had lived since the marriage, and go to live with them. This move was a new trial for Elisabetta, since she lost the intimacy of her married and family life. Nevertheless, the young woman willingly accepted this sacrifice for the conversion of her unfaithful husband.

The sin of adultery is a grave disorder. The Catechism of the Catholic Church recalls it in these terms: "Adultery refers to marital infidelity. Adultery is an injustice. He who commits adultery fails in his commitment. He does injury to the sign of the covenant which the marriage bond is, transgresses the rights of the other spouse, and undermines the institution of marriage by breaking the contract on which it is based. He compromises the good of human generation and the welfare of children who need their parents' stable union." (CCC, 2380-2381). Elisabetta knew above all that he who is guilty of the sin of adultery shall not possess the kingdom of God (cf. 1 Cor. 6:9; Matt. 19:18). Her love for Cristoforo, based on supernatural faith and charity, made her fear for her husband's eternal salvation. Thus, she multiplied her sacrifices and prayers. Her confidence in God and her perseverance in prayer would not be disappointed.

In July 1801, a fourth pregnancy came to sweeten the difficult life of this admirable woman. But shortly after giving birth, sickness attacked the mother and brought her to death's door. In human terms, Elisabetta was condemned. Nevertheless, a miraculous cure, which she herself bore witness to, brought her back to health. This illness was the occasion of an important spiritual progress. Her life in union with God and her religious practice intensified: frequent confession and communion became the two poles of her spiritual life. In 1804, inspired by God, she made three resolutions: 1) Practice meekness and patience, and never become angry; 2) Do the will of God in all things; 3) Exercise the virtues of mortification and penance.

In this intense spiritual life, she would find the strength to cope with her difficult family situation, for terrible humiliations continued to rain down upon her. Her sisters-in-law, who should have shown her affection and support, made her responsible for Cristoforo's financial failures, and reproached her for being the cause of his adultery: "With another woman," they said, "Cristoforo would be different!" Following the example of JESUS, Elisabetta answered everything with kindness, patience and forgiveness. But the most difficult trial came from the physical and psychological pressures of her husband and in-laws to obtain an inadmissible consent from her: "This furious lion (Cristoforo had threatened her with a knife) wanted, at all costs, written permission to frequent his girlfriend," we read in her diary. "It is good for me to have spent two hours in prayer! God gave me so much strength that I was ready to give my life rather than to offend my Lord."

FOR LIFE
Elisabetta could not, without serious sin, consent to Cristoforo's adultery, even to improve the situation and be reconciled with him. It is never permitted to do evil, even to obtain some good (cf. Rom. 3:8). The matrimonial bond is established by God Himself, such that marriage which is contracted and consummated between baptized persons can never be dissolved.

Pope John Paul II has recalled the Church's teaching on this essential point: "Marital communion is not only characterized by its unity, but also by its indissolubility. The definitive character of this marital love finds its basis and force in JESUS CHRIST. Rooted in the full and personal gift of the spouses and required for the good of the children, the indissolubility of marriage finds its definitive truth in the plan that God has shown in His Revelation: it is He who wills and gives the indissolubility of marriage as a fruit, sign and requirement of the absolutely faithful love that God has for man and that the Lord JESUS showed with respect to His Church.

"The gift of the sacrament is a vocation -- and also a commandment -- for Christian spouses to remain faithful forever, beyond trials and difficulties, in generous obedience to the will of the Lord: What therefore God hath joined together, let no man put asunder (Matt. 19:6). In our day, witnessing to the inestimable worth of the indissolubility of marriage and conjugal fidelity is, for Christian spouses, one of the most important and pressing duties" (FC, 20).

Strengthened by her faith in the Gospel, Elisabetta thus courageously resisted the threats made against her. Besides, she was convinced that if she were to be reconciled with her husband one day, it would be the fruit of her fidelity to divine law.

IRREPLACEABLE WITNESS
With the death of Doctor Francesco Mora, in 1812, Elisabetta lost her last support. Her sisters-in-law made it understood that, with her daughters, she was a weight on the family. She had to get an apartment in Rome. With this move, a more peaceful period began for her, despite the extreme poverty. She took advantage of it to pay more close attention to raising her daughters, which she had always considered as one of her principal tasks. Her first concern was to give them a serious spiritual formation. Her little house became a happy "domestic church," where the Lord was loved and welcomed. "From the youngest age, children must learn to discover God and honour Him as well as love their neighbour. The concrete example of parents is a basic and irreplaceable witness to education in prayer: only through praying with their children can they deeply penetrate into the hearts of their children, leaving traces there which none of the vicissitudes of life will be able to erase. Let us listen to what Pope Paul VI said to parents: 'Moms, are you teaching Christian prayer to your little ones? Are you preparing them, with the help of priests, for their first sacraments: confession, communion, confirmation? If they are ill, are you getting them used to thinking of the sufferings of Christ, to call on the Blessed Virgin and the saints for help? And you, Dads, do you know how to pray with your children? . . . By doing that you will bring peace among the members of your household.'

"In addition to morning and evening prayers, you should specifically recommend reading and meditation on the Word of God, devotion and consecration to the Heart of JESUS, different forms of piety towards the Virgin MARY, prayers before and after meals, practices of popular devotion" (FC, 60 and 61). The recitation of the Rosary as a family is highly recommended: "There is no doubt that the Rosary of the Virgin MARY should be considered as one of the most excellent and efficacious 'prayers in common' that the Christian family is invited to recite" (ibid.).

"YOU WILL COME BACK TO GOD"
Forgetting about herself, radiating more and more the love of the Most Holy Trinity to whom she had consecrated herself by entering into the Trinitarian Third Order, Elisabetta mather her home the meeting place of all of those who were seeking material or spiritual relief, reserving a particular attention to families in difficulty. Her soul, purified by trials, was ripe for Heaven. During Christmas, 1824, an edema, which had struck her some months earlier, returned. Elisabetta told her daughters that this would be her final illness. She had the joy of seeing her husband return to his position in the household and spend long hours at her bedside. The sick woman did not reproach him concerning the sad past that had made her suffer so much. On the contrary, as a loving spouse, she encouraged him and foretold his return to God: "You will come back to God after my death; you will come back to God to give Him glory."

On the evening of February 5, 1825, Elisabetta, surrounded by her daughters, calmly passed on with the joyous expression of someone who is leaving to be reunited with a loved one. Cristoforo, as was his habit, returned at dawn. Surprised to find the door open, he rushed to his wife's room and found her lying lifeless. In the presence of this woman who had remained faithful to him right to the end, he was overcome by violent remorse for a life full of neglect, ingratitude and infidelity, and his tears flowed freely. These purifying tears were the prelude to the conversion that Elisabetta had foretold. In 1834, he entered into the Friars Minor Conventual and would even be ordained a priest. He died a holy death on September 8, 1845, the day of the Nativity of Our Lady, a feast that was particularly dear to his spouse.

The example of Elisabetta is a powerful encouragement to households in difficulty. It recalls that "one must never despair of God's mercy" (Rule of Saint Benedict, chap. 4), and witnesses to the faithfulness of the Lord, "Author and Guardian of marriage" who, in the most difficult situations, gives the graces of which one has need. As for families that are living in harmony, they are invited to give thanks to God for the gift of peace (one of the fruits of devotion to the Sacred Heart). This gift, precious among all, requires mutual forgiveness and prayer to survive and grow. Patience above all, which is the expression and mainstay of love, is at the heart of all lasting human relations. Saint Paul assures us: Charity is patient (1 Cor. 13:4).

At the end of his Apostolic Exhortation on the Family, Pope John Paul II invites households to put themselves under the protection of the Holy Family, "the model of all families": "Let us look to this Family, unique in all the world, which glorified God in an incomparably pure and elevated manner. It cannot fail to help all of the families of the world, in fidelity to their daily duties, in the way of putting up with the worries and tribulations of life, in being generously open to the needs of others, in the accomplishment of God's plan concerning them." The Blessed Virgin MARY and Saint JOSEPH, who were united in a true marriage and went through difficulties and trials, will sustain and encourage those who call on them with confidence.

It is to the Holy Family that we confide you as well as all those who are dear to you, living and deceased.

About the Author: St. Joseph's Abbey publishes its free monthly newsletter in English, French, Spanish, German, Dutch, and Italian. The Abbey also distributes tracts about the truths of the Catholic faith; scapulars of Our Lady of Mount Carmel; the promises of the Sacred Heart of Jesus; and the mysteries of the Rosary. St. Joseph's Abbey may be contacted by clicking on the link above, or by sending e-mail to Abbaye.Flavigny@Wanadoo.fr The regular mail address is: Abbaye Saint-Joseph de Clairval, F-21150 Flavigny-sur-Ozerain, France.

Blessed Maria Gabriella

Blessed Maria Gabriella

"A sign from God'
When Maria Gabriella died on April 23rd 1939 the pages in her Bible which carried the prayer of Jesus at the Last Supper -chapter 17 of St John's Gospel - were found to be worn away by daily use. For during the last years of her short life she had entered wholeheartedly into the self-offering of Jesus for his brothers and sisters in the family of God's children - "For their sake I consecrate myself so that they too may be consecrated in truth".

The facts about Maria Gabriella's life are easy to relate. Her significance for the Church continues to unfold as her story touches more and more people.

Maria Gabriella was born into the Sagheddu family in Sardinia on March 17th 1915, the fifth of eight children. Her father, a farmer, died when she was nine. She grew to be a tall, attractive young woman, good-natured, popular, and with a mind of her own.

When she was 17, her sister, to whom she was closest in the family, died. This sorrow brought a profound change in her life. Her relationship with God grew deeper during prolonged prayer and she became involved in the work of the parish.

In 1935 she left Sardinia to join the Cistercian Monastery of Grottaferrata., near Rome. When she made her vows in October 1937, she wrote to her mother "I enjoy good health and I am very happy".

Three months later, in January 1938, shortly before the Universal Week of Prayer for Christian Unity, she heard Mother Pia, the Abbess of the Monastery, read to the community a letter from Fr Paul Couturier of Lyons. In it he told of various people, Catholic, Orthodox and Protestant, who, imitating the offering of Jesus, had offered their lives for the unity of the Church.

As she listened young Maria Gabriella became aware and certain that God was calling her to make a similar offering of her own life. She talked the matter over with the person in charge of the novices who told her to discuss it with Mother Pia. She, in turn, sent her to the Monastery chaplain, a Cistercian monk, 70 years old, who concluded that she had received a special grace. He agreed that she should offer her life to God to serve his reconciling will for the Church. Having made the offering Maria gabriella wrote "I have given everything in my power. to give".

Up to this time Maria Gabriella had enjoyed robust health but within a few months she was ill with tuberculosis. In May 1938 the hospital doctors said her condition was incurable. She was glad to be able to go back to her monastery. There she lived in suffering and in prayer till death came, eleven months later, on Good Shepherd Sunday, April 23rd 1939.

When Pope John Paul 2 declared Maria Gabriella blessed on January 25th 1983, he drew attention to her total conversion to Christ, to the cross of suffering in her life and to her unfailing prayer. He called her life "a sign from God" to the Church and a model of "the spiritual ecumenism which is the soul of the ecumenical movement."

Blessed Maria Gabriella is the sister and friend of all who commit themselves to form the "invisible monastery" of prayer that the whole Church may be united in serving God's reconciling will for the whole world.