MARY, CO-REDEMPTRIX AND MEDIATRIX OF ALL GRACE AND ADVOCATE

22nd July, 2019

NEW MARIAN DOGMA TO BE ASKED OF THE BISHOPS OF THE CHURCH AND THE REASON WHY

23.06.2019 Message 788 – Our Lord: “….My dear children, before this Victory of My Holy Mother comes into place, She must be Universally Crowned as Mediatrix and Co-Redemptrix of the world. When this has been done by My Church upon Earth, the Victory of My Holy Mother will be proclaimed. You, My beloved son, are the Mediator of Mary to the Church to proclaim this, as you will soon be the Last Vicar of Holy Mother Church, before I come back to the world.”

THIS IS THE FINAL TITLE AND DOGMA OF OUR HOLY MOTHER BEFORE JESUS RETURNS TO JUDGE MANKIND AND START THE NEW HOLY ERA.

We are living in the final years of the world, before Jesus comes again in His Second Coming, to establish the New Era. But before this comes, the world will be chastised. First, the Third World War will come, starting with Iran sending a nuclear bomb on Israel, then the Arab countries will be at war and the Muslims will invade Europe.

America will be drawn into the Middle East and China will start war in Asia, but China will first help the U.S.A.: Russia will be an ally to Iran and will be drawn into war and eventually invade Italy.

The European Nations will be at war with the Middle East, France and Spain will capitulate; Germany will be invaded, but it will not last long, because the Holy Monarch of France will bring great unity of Catholic forces and drive out the Muslims.

All of Europe will become strong Catholics again, but until that happens, the Holy Roman Catholic Church will have no Pope, as Pope Francis will be removed and the Church will be without a Pope, except for the one who will become Pope in the latter days, to work with the Great Monarch. He will be Pope Peter Abraham II, but he will come after the Warning and will help the Great Monarch to re-establish the Catholic Church.

After the Great Warning, which will come during the Great War – stopping the War – and will bring Great Unity to the whole world. It is then that Pope Peter Abraham II will come forward to lead the Church and the Great Monarch will go to Jerusalem and give up his life. It is then the Antichrist will take hold of the world – which will be three-and-a-half (3½) years – and the Church will go into hiding. Then will come the end.

I hope this helps God’s children understand the path we are heading towards.

Please pray to Our Lady, Mary Co-Redemptrix and Mediatrix of All Graces and Advocate, Who will win the final Battle.

William Costellia

OUR LADY, MEDIATRIX OF ALL GRACE, CO-REDEMPTRIX AND ADVOCATE: NEW MARIAN DEFINITION:

by Fr. George Dias

Introduction: At important times, the Catholic Church has come out with Dogmas. A Dogma proposes truths contained in Divine Revelation, or having a necessary connection with it. Dogmas are lights along our path of faith. These truths are grounded in Scripture. They reflect not only the full Authority of the Church received from Christ, but also the Church’s tradition, liturgical practice and the faith of the people. (Sensus Fidelium).

They have a binding character and they open our intellect and heart to a deeper understanding of God’s Mystery (CCC 88-89). There are four Marian Dogmas stating important aspects of Mary’s role in salvation and Her personal relationship with God.

1. Divine Motherhood (Ephesus 431)

2. Perpetual Virginity (Lateran 649)

3. Immaculate Conception (Pius IX, December 8, 1854)

4. Assumption (Pius XII November 1, 1950).

These Dogmas help us to evaluate the rule and person of Mary.

The Century 1850-1950 was dedicated to Mother Mary and from then on, once again the Catholic Church came at the crown of May, seeking Her help and inspiration. Today, many scholars and theologians have searched the unique role of Mary in the lives of humanity. They have felt that the time has ripened for the formal promulgation of the Fifth Dogma: Mary, the Spiritual Mother of Humanity. This would include three essential aspects as: Co-Redemptrix, Mediatrix of All Grace and Advocate.

Mary is the Co-Redemptrix: The use of the prefix “co” does not mean equal, but comes from the Latin word, “cum” which means “with”. This Title of Co-Redemptrix when applied to the Mother of Jesus, never places Mary on a level of equality with Jesus Christ. Rather, it denotes Mary’s singular and unique role with Her Son and the saving work of redemption for the whole human family. Emeritus Pope Benedict XVI puts a strong emphasis on Co-Redemption of Mary in the prayer to Our Lady of Sheshan.

Various Church Fathers have reflected on Mary’s co-operation in the work of redemption. This has deepened the analysis of Her association with Christ’s redemptive Sacrifice. St Augustine gave the Blessed Virgin the Title “Co-operator” in the redemption. This Title emphasizes Mary’s joint but subordinate action with Christ the Redeemer. When we apply the term “Co-operator” to Mary, it acquires a specific meaning. Mary co-operated during the Calvary event itself.

Mary as Mediatrix: Pope Leo XIII highlights Mary’s role as Mediatrix of All Grace. As in the case of our understanding of Mary’s co-redemptive role, we must always recognize Mary’s mediation as secondary and subordinate to and dependent upon that of Christ Himself. Indeed in Lumen Gentium (60) the Fathers of the Second Vatican Council emphasized that. She is associated with Him forever, with power so to speak infinite, in the distribution of the Graces which flow from His Redemption. Looking at the Scriptures we know that the Mystery of Mary’s indissoluble union with Jesus in the work of our redemption is already prophetically proclaimed in Genesis 3:15 and described in the Gospels of Luke Chapters 1,2 and 3 and John 3:1-11 and 19.26-27. Further Revelation 12 shows us how Mary’s Maternal relationship with Jesus is extended to “the rest of Her offspring” (Rev. 12:17). Indeed, there is no other divine human exchange to compare with this unique relationship between Jesus and Mary, which exists precisely for us men and for our salvation.

Mary as an Advocate: As Mary is Co-Redemptrix and Mediatrix of All Grace, She is also our most perfect human Advocate before the Blessed Trinity. This Title has profound roots in the Catholic Tradition going all the way back to Saint Irenaeus in the second century. It occurs in the Hail Holy Queen where we pray:“Turn then, most Gracious Advocate, Thine Eyes of Mercy towards us”. The word Advocate is predicated of Mary literally hundreds of times in the Papal Magisterium and reference to Her intercessory role is a constantly recurring theme. Indeed, the great Marian Document of the Second Vatican Council readily recognized that Mary is rightly invoked as Advocate (LG 62). She is there for us always.

The Doctrine and the Magisterium: Perhaps Blessed Pope Pius IX in his 1854 Apostolic Constitution Ineffabilis Deus (“Ineffable God”) containing the solemn definition of the Dogma of the Immaculate Conception, paved the way for this Title with his words:

“Let all the children of the Catholic Church, who are most dear to us, hear our words. With even more ardent zeal for piety, religion and love, let them continue to venerate, invoke and pray to the Blessed Virgin Mary, Mother of God, conceived without Original Sin. Let them with utter confidence have recourse to the sweetest Mother of Mercy and Grace in all dangers, difficulties, necessities, doubts and fears. Under Her guidance, patronage, kindness and protection, nothing is to be feared and nothing is hopeless. For, while bearing towards us a truly Motherly affection and having in Her care the work of our salvation, She is solicitous about the whole human race.”

“And, since She has been appointed by God to be the Queen of Heaven and Earth and is exalted above all the Choirs of Angels and Saints and even stands at the right hand of Her Only Begotten Son, Jesus Christ, Our Lord, She presents our petitions in a most efficacious manner. What She asks She obtains. Her pleas can never be unheard.”

“In the wake of those words, Papal documents have often portrayed Mary as Mediatrix of All Graces. Pope Leo XIII, for example, in his 1891 Encyclical Octobri Mense (“The Month of October”) stated: It may be affirmed with … truth and precision that, by the will of God, absolutely no part of that immense treasure of every Grace that the Lord amasses .. is bestowed on us except through Mary.”

SUGGESTED PETITION

For the Papal Definition of the Blessed Virgin Mary as Mediatrix of All Graces, Co-Redemptrix and Advocate

Your Holiness,

With love, we the faithful wish to humbly petition you, our Holy Father, the Bishop of Rome, the Vicar of Christ, to solemnly define as Christian Dogma, the Church’s Teaching on Our Blessed Mother’s Co-redemptive role with Jesus, the Redeemer of Humanity.

Holy Father, we are begging you to please open the Flood Gates of Graces from Heaven by Proclaiming the fifth Dogma of Our Blessed Mother as Mediatrix of All Graces; Co-Redemptrix and Advocate before the Throne of God, to help us endure the persecutions and sufferings of these times ahead. Amen.

You alone Who hold the Two Keys of Peter – of the Holy Mother the Catholic Church – can bring this gift from Heaven. Amen.

We pray that the Holy Spirit may guide you in this proclamation.

Respectfully submitted

A NEW MARIAN DOGMA? CO-REDEMPTRIX, MEDIATRIX OF ALL GRACES, ADVOCATE

The Redemption: The salvation of humanity was accomplished by God’s only Begotten Son, Jesus Christ. The Passion and Death of Christ, our sole Redeemer, was not only sufficient but “superabundant” satisfaction for human guilt and the consequent debt of punishment. But God willed that this work of salvation be accomplished through the collaboration of a woman, while always respecting her free will. “When the fullness of time had come, God sent forth His Son, born of a woman” (Gal. 4:4).

Co-Redemptrix in Scripture: Permeating Scripture is God’s revelation that His Plan of Redemption will involve, first and foremost, the collaboration of Two Persons: one Divine and one human, the “Woman” and her “Seed.” This is first revealed in the Book of Genesis: “I will put enmity between you and the Woman, and between your seed and Her Seed: She shall crush your head…” (Gen. 3:15). This passage of Scripture prophetically foreshadows Mary with Her Divine Son in the Promise of Victory over the Serpent. It reveals God’s Will that the “Woman” share in the same “enmity” (absolute opposition) between Herself and the Serpent as does Her “Seed,” Jesus Christ. This great struggle and Victory over the Serpent foreshadows the Divine Work of Redemption by Jesus Christ, with the Mother of the Redeemer’s intimate collaboration in His Saving Work. This “collaboration” or “co-operation” or “participation” of the Mother of Jesus with Her Son in the Redemptive Work of salvation is referred to in the Church as “Marian Co-Redemption,” or more specifically, Mary is referred to as “the Co-Redemptrix with the Redeemer.” It always remains a secondary and subordinate participation and never puts Her on a level of equality with the one Redeemer, Jesus Christ and takes absolutely nothing away from Her Son’s Glory.

God chooses to give man a share in His Attributes and His Works. Since God is Infinite, His sharing of Himself does not reduce His Glory, but rather lets it shine forth more resplendently. The Annunciation (Luke 1:26-38) announces the great work of salvation and it also discloses the involvement of Two Persons: the Redeemer and the Mother of the Redeemer. The Virgin is called to give Her free and full consent to Conceive this Child. She is not merely a passive recipient of the Message, but She was given an active role and Heaven awaited Her free choice. It is precisely by Her free consent to collaborate in God’s Saving Plan that She becomes the Co-Redemptrix. The prophecy of Simeon to Mary, “and a sword will pierce through your own soul also” (Luke 2:25), affirms Mary’s unique participation in the work of Redemption, as it warns Her that She will undergo an unspeakable pain that will pierce Her Soul, for the salvation of mankind. John 19:25 tells us of Jesus’ Mother at the very foot of the Cross, persevering with Her Son in His worst Hour of Agony and therein suffering the Death of Her Son. Thus in Her own suffering too, the Mother of the Redeemer participates in the Redemptive Mission of Jesus Christ. That is “Marian Co-Redemption,” most perfectly embodied in the term “Co-Redemptrix.” In God’s mysterious and merciful Providence, He Willed, not only that man would be redeemed by the Blood of Christ, but that man would also be given a share in Jesus’ Redemptive Mission. As our “goodness” does not make God less good, neither does Mary’s share in God’s Redemptive Plan take away from Jesus’ unique role as Redeemer.

In a 1985 address at the Marian shrine in Guayaquil, Ecuador, Pope John Paul II said:

“Mary goes before us and accompanies us. The silent journey that begins with Her Immaculate Conception and passes through the ‘yes’ of Nazareth, which makes Her the Mother of God, finds on Calvary a particularly important moment. There also, accepting and assisting at the Sacrifice of Her Son, Mary is the Dawn of Redemption….Crucified spiritually with her Crucified Son (cf. Gal. 2:20), She contemplated with heroic love the death of Her God, she ‘lovingly consented to the immolation of this Victim which She Herself had brought forth’ (Lumen Gentian, 58)….In fact, at Calvary She united Herself with the Sacrifice of Her Son that led to the foundation of the Church; Her Maternal Heart shared to the very depths the Will of Christ ‘to gather into one, all the dispersed children of God’ (Jn. 11:52). Having suffered for the Church, Mary deserved to become the Mother of all the Disciples of Her Son, the Mother of their unity….In fact, Mary’s role as Co-Redemptrix did not cease with the Glorification of Her Son” (Inseg VIII/1 (1985) 318-319 [ORE 876:7]).

“We call Mary the Co-Redemptrix because Her whole life was a sharing in the Redemptive Mission of Her Son, which reached its climax at the foot of the Cross at Calvary. Truly at Calvary, the Mother of Jesus becomes, through Her suffering with the Redeemer, the “Mother of All Peoples”.

“Mary places Herself between Her Son and mankind in the reality of Their wants, needs and sufferings. She puts herself “in the middle,” that is to say She acts as a Mediatrix, not as an outside, but in Her position as Mother. She knows that as such She can point out to Her Son the needs of mankind and in fact, She “has the right” to do so. Her mediation is thus in the nature of intercession: Mary “intercedes” for mankind. And that is not all. As a Mother She also wishes the Messianic Power of Her Son to be manifested, that salvific power of His which is meant to help man in his misfortunes, to free him from the evil which in various forms and degrees weighs heavily upon his life.” (No.21, Redemptoris Mater).

“In this way Mary’s Motherhood continues unceasingly in the Church as the mediation, which intercedes and the Church expresses Her faith in this Truth by invoking Mary ‘under the Titles of Advocate, Auxiliatrix, Adjutrix and Mediatrix.’” (No. 40, Redemptoris Mater)

“…. as Virgin and Mother She was singularly united with Him in His First Coming, so through Her continued collaboration with Him She will also be united with Him in expectation of the Second; “redeemed in an especially sublime manner by reason of the merits of Her Son, She also has that specifically Maternal role of Mediatrix of Mercy at His Final Coming, when all those who belong to Christ “shall be made alive,” when “the last enemy to be destroyed is death.” (1Cor.15:26). (No. 41, Redemptoris Mater).

Mediatrix in Scripture: “Jesus is the sole Mediator between God and man (cf. 1 Tim. 2:5), but all Christians are called to participate in the one mediation of Jesus Christ. All the baptized participate in Christ’s Mediation by our prayers for one another. In our works of charity and evangelization we “mediate” Christ to others. The Blessed Virgin Mary was asked by God to take Her part in Her Divine Son’s Mediation in a unique and privileged way, like no other creature. The title “Mediatrix of all Graces” is appropriate for Mary simply by the fact that She gave Jesus His Human Nature. In accepting the invitation to be His Mother, She becomes the “God-bearer” and thereby mediates to us Jesus Christ, Author of All Graces.”

“Therefore, the Annunciation (Luke 1:26-38) is an event of mediation on the part of Our Lady, as She finds herself “in the middle,” that is, between God and us. She, alone, freely chooses whether She will or will not give flesh to the Second Person of the Trinity. “Mediatrix of All Graces” is also a fitting Title for the Blessed Virgin in light of Luke 1:41, where the physical presence of Mary Mediates Grace to the unborn – John the Baptist – by bringing to John the Presence of the unborn Redeemer, resulting in the Sanctification of the Baptist.”

“At the Wedding of Cana (cf. John 2:1-11), we again see Mary’s mediation and, most significantly, we see the effects of Her mediation: “This, the first of His signs, Jesus did at Cana in Galilee, and manifested His Glory; and His Disciples believed in Him” (John 2:11). As our Lord was dying on the Cross, He gives to His Virgin Mother the new role of Mother of all Christians: “Woman, behold, Your Son!…Behold, Your Mother!” (John 19:26). At the Lord’s command the Blessed Virgin becomes Mother of all Christians (and universally, the Mother of all peoples), and therein is called to exercise Her supernatural duties as our Spiritual Mother. This surely means that She will have the task of nourishing Her children and She does this by Mediating the Graces of the Redemption from Christ to mankind. Therefore, She is “Mediatrix of all Graces.”

Advocate in Scripture: “The scriptural use of the term “Advocate” literally means “called in to help.” Both Jesus and the Holy Spirit are “Advocates” with the Father in the Plan of human salvation; Jesus Redeems us, the Holy Spirit Sanctifies us. We say that Mary is Advocate because She always intercedes for us by praying to Jesus Christ Her Son on our behalf. Scripture manifests the Mother of Jesus’ role in God’s Plan of Salvation as Advocate for the needs of the human family. Mary was our Advocate at the Annunciation, when She agreed to participate, on our behalf, in God’s Plan of Salvation for the human family (cf. Luke 1:26-38). Our Lady also manifested Her Advocacy at the Wedding of Cana (cf. Jn. 2:1-11). She intercedes for a specific need of the people at the Wedding and as Advocate She succeeds in obtaining from Her Son their needs.” (cf. Jn. 2:8-10).

“Referring to this Scripture passage, Pope John Paul II says that Mary is the “Spokeswoman of Her Son’s Will,” and “She knows … She can point out to Her Son the needs of mankind and in fact, She has the ‘right’ to do so” (cf. Redemptoris Mater, n. 21). At Pentecost, Mary intercedes “in prayer” as our Advocate for the coming of the Holy Spirit, our Divine Advocate (cf. Acts 1:14). In John 19:26, Mary is given to us as Mother. As Mother of all Christians She again exercises Her role as Advocate for God’s people, a role that does not cease after Her Assumption into Heaven. Vatican II states: “By Her Maternal Charity She cares for the brethren of Her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home.” (Lumen Gentium, n. 62.)

* Do we find support for this proposed Dogma in the faith of the early Church?

Advocate in the early Church: “The early Church was quick to confirm Mary’s role as Advocate in God’s Plan of Salvation. By the second century, St. Irenaeus had said: “And whereas Eve had disobeyed God, Mary was persuaded to obey God, that the Virgin Mary might become Advocate (Advocata) of the virgin Eve” (Adversus Haereses V, C. 19, 1). St. Ephraem called Mary the “friendly Advocate of sinners” (S. Ephraem Syri testim. de B.V.M. mediatione, Ephermerides Theologicae Lovanienses, IV, fasc. 2, 1927). Other Fathers of the Church referring to Mary’s Advocacy were St. Germanus of Constantinople, Saint Romanos the Singer and St. Bernard of Clairvaux.”

“It should also be noted that ancient Marian prayers manifested a confidence in Mary’s power of Maternal intercession in difficult times for Her spiritual children in faith. One such prayer was the Sub Tuum (3rd century): “We fly to your patronage, O Holy Mother of God, despise not our petitions in our necessities, but deliver us from all danger, O ever Glorious and Blessed Virgin.” Mary’s Advocacy in no way implies that we cannot pray directly to God ourselves; moreover, Jesus Himself taught us to pray to “Our Father” in heaven. Notwithstanding, Christians have long known the powerful intercession of Our Lady before God and therefore have invoked the Mother of Jesus to unite Her Prayers with Her children’s ever since the early days of the Church, as can be seen with the Sub Tuum prayer.”

“The Council Fathers of Vatican II state manifestly that their treatment of the Mother of Jesus does not constitute a “complete Doctrine on Mary,” for such was not their intention. The need for greater theological clarification and development in order to complete the Doctrine on Mary is therefore acknowledged by Vatican II (cf. Lumen Gentium, n.54). The body of Marian Dogma will remain incomplete until the Church presents a Dogma directly defining the nature of Mary’s role with the Redeemer in the work of our salvation and Her relationship to us as Mother of all Christians. The first four Marian Dogmas define the truths that identified Our Lady’s personal gifts and prerogatives (Mother of God, Perpetual Virginity, Immaculate Conception, Glorious Assumption).”

“We have yet to define the full truth about the Mother of the Redeemer in Her relationship with us, the Church and of her participation in the Redemption at the service of the Church. In addition, this Marian Dogma will have great benefits for the Church, particularly with respect to each person’s relationship with the Mother of the Redeemer. The definition will provide a critically needed dogmatic foundation for the influx of contemporary Marian devotion, that without a dogmatic basis runs the danger of the devotional extremes of either “false exaggeration” or “too summary an attitude” (cf. Lumen Gentium, n. 67). Authentic love of Mary in the order of devotion must be firmly founded upon the truth about Mary in the order of dogma.”

“We also have today the very rich Marian teaching of the present Pontiff, Pope John Paul II, with particular attention given to Mary’s Co-Redemption and Mediation. We have the teachings of the Second Vatican Council on Marian Co-Redemption and Mediation clearly manifested in Lumen Gentium, nn. 56-62. In addition, these same Doctrinal Truths are present in the rich tradition of the Papal Magisterium of the nineteenth and twentieth centuries. Added to this are the many distinguished voices from within the Church calling for the solemn definition, including over 500 Bishops, 44 cardinals and approximately 4.8 million petitions from the Catholic faithful of 157 countries in six continents of the world. As there is a great outpouring of Grace following every Dogma of the Church, the solemn proclamation of the Blessed Virgin Mary as Co-Redemptrix, Mediatrix of All Graces and Advocate, will also be an occasion of great Graces for the Church and the world from She who is the Mother of All Peoples. These Titles, which are doctrinally established, should be proclaimed as a Dogma for the Greater Glory and Honour of God, for the increase reverence and honour due to His Mother and for the increase in our own disposition to receive Grace from God.”

“Lastly, we must ask ourselves this most appropriate question as we arrive at the threshold of the Third Millennium: How can we properly celebrate the Incarnation of Our Lord in the year 2000 without properly honouring the Woman and Mother who made it possible?”

“Mary’s Maternal mediation does not obscure the unique and perfect mediation of Christ. Indeed, after calling Mary ‘Mediatrix’, the Council is careful to explain that this ‘neither takes away anything from nor adds anything to the dignity and efficacy of Christ the one Mediator’ (Lumen gentian, n.62)….In addition, the Council states that ‘Mary’s function as Mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power’“(Lumen gentian, n.60).

“Therefore, far from being an obstacle to the exercise of Christ’s unique mediation, Mary instead highlights its fruitfulness and efficacy….In proclaiming Christ the one Mediator (cf. 1 Tim 2:5-6), the text of St. Paul’s Letter to Timothy excludes any other parallel mediation, but not subordinate mediation. In fact, before emphasizing the one exclusive mediation of Christ, the author urges ‘that supplications, prayers, intercessions and thanksgivings be made for all men’ (2:1). Are not prayers a form of mediation? Indeed, according to St. Paul, the unique Mediation of Christ is meant to encourage other dependent, ministerial forms of mediation. By proclaiming the uniqueness of Christ’s Mediation, the Apostle intends only to exclude any autonomous or rival mediation and not other forms compatible with the infinite value of the Saviour’s Work.”

“In fact, ‘just as the Priesthood of Christ is shared in various ways both by His Ministers and the faithful and as the one goodness of God is radiated in different ways among His creatures, so also the unique Mediation of the Redeemer does not exclude but rather gives rise to a manifold co-operation which is but a sharing in this one source’ (Lumen gentium, n.62)….In truth, what is Mary’s Maternal Mediation if not the Father’s gift to humanity?” (Pope John Paul II, 1 Oct. 1997).

* What is the urgency for this Dogma? The Dogma will clarify and define the content of the Catholic Faith, especially as the ordinary Magisterial Teachings on Mary Co-Redemptrix, Mediatrix and Advocate, are currently being undermined in certain quarters within the Church. The contemporary frenzy of Media misinformation in the Catholic press regarding these roles, manifest the dire need for the Papal Definition. The Definition of any Dogma is accompanied by an outpouring of God’s Grace, of which the Church and the world today are sorely in need. The late Mother Teresa of Calcutta wrote: “The Papal Definition of Mary as Co-Redemptrix, Mediatrix and Advocate, will bring Great Graces to the Church.”

In fact, this Dogma would also increase our disposition to receive the Graces God wants to give to humanity, since our capacity to receive Grace depends upon our humility. We are humble when we honour “the means” that God chooses to lavish His Graces upon us and when we are grateful, not only to God but to those creatures who freely help us.”

“Many believe this Marian Dogma will initiate the Triumph of Our Blessed Mother over Satan, as foretold in Genesis and at Fatima. It is the key that unlocks the Graces of the Triumph. Her Titles are Her Works; Her Titles are Her Functions and the solemn proclamation of our Mother’s Titles will lead to the full release of Her most powerful sanctifying functions of Grace and Peace, for the many crises experienced in the contemporary Church and world. It will allow Her to intercede with the fullest possible mediation given to Her by God for this Triumph, for the Church and for humanity.

LITANY TO OUR LADY MEDIATRIX OF ALL GRACES

Lord, have Mercy on us.

Lord, have Mercy on us

Christ, have Mercy on us.

Christ, have Mercy on us.

Lord, have Mercy on us.

Lord, have Mercy on us.

Christ, hear us.

Christ, graciously hear us.

God the Father of Heaven

Have Mercy on us.

God the Son, Redeemer of the world,

Have Mercy on us.

God the Holy Ghost,

Have Mercy on us.

Holy Trinity, One God,

Have Mercy on us.

Holy Mary