Hello and welcome to Mariology Without Apology. This is Dr. Mark Miravalle. My friends, recently, I gave a more succinct talk on the relationship between the Holy Spirit and Our Lady in regards to a quote new Pentecost, and I've been requested to expand that, and I'm happy to do so for Mariology Without Apology.
That is, in fact, the purpose of Mariology Without Apology as a separate series. The ability of doing a little bit more theologically in-depth work, a little bit more lengthy treatment of these extremely pregnant topics regarding Our Lady. What the Popes and the Saints and the Mystics have said so that we can in some small way testify to, to use John Paul's favorite expression, the whole truth about Mary. So let's begin by talking about this new Pentecost. Where do we get this concept in the church? Is it present in the Marian prophetic messages of the 20th, 20th and 21st centuries? And is there even an earlier potential reference to a new coming of Christ in the Holy Spirit? Well, very clearly we have the words of Pope St. John the 23rd at the beginning of the Second Vatican Council. It is his prayer initiating the Second Vatican Council.
And he says, and I quote in his prayer now, quote, renew your wonders in our day as by a new Pentecost. Grant to your church that being of one mind and steadfast in prayer with Mary, the mother of Jesus, and following the lead of blessed Peter, it may advance the reign of our divine Savior, the reign of truth and justice, the reign of love and peace. So that's Pope St. John the 23rd of the Second Vatican Council. And then several Popes have repeated this call for a new Pentecost. In particular, Pope Benedict the 16th, when he was visiting the United States in New York, calling that the Church in America would pray for a new Pentecost. Now we also have many references in Marian prophecy that have asked, have had really prophesied, predicted, a new descent of the Holy Spirit, new powerful descent of the Holy Spirit. And in most of the contexts of these references, it also bespeaks a great challenge, great danger, great degeneration that would be taking place in the second half of the 20th century and then leading on into the 21st. Now one can also make the claim, as some commentators have, that St. Bernard of Clairvaux, the last father of the church as he's called by many, back in the 12th century that St. Bernard said there would be three great comings of Jesus, the first in his nativity through Our Lady, the third, if you will, at the end of the world, but that there would be a quote middle coming of Jesus Christ in the Holy Spirit. Could we be on the cusp of that period in light of the Pope's call for new Pentecost and many Marian references and prophecies for the same? Well, let's hold that question for a moment and let's look at three critical questions. Number one, who is the Holy Spirit? If someone were to happen upon you and say, well, I see that you're Catholic, I keep hearing about this Holy Spirit. It's interesting that even in the Acts of the Apostles, as Paul goes to Corinth and he's talking to those baptized, he says, have you been baptized in the Holy Spirit? He said, they said, we haven't even heard of the Holy Spirit. And so Paul does in fact baptize them, not just with the baptism of repentance of John, but lays hands on them, the baptism, the Christian baptism, which of course essentially includes the Holy Spirit. So what if someone came up to you today and said, well, who is that Holy Spirit? We haven't even heard of him. What could you say? Well, let's go through seven foundational truths about the Holy Spirit. There are far more, but let's use this as our basis for answering question number one, who is the Holy Spirit? Because question number one will be followed by question number two, who is Mary? And two will be followed by question number three, what is the role of the Holy Spirit and Our Lady in bringing forth a new, powerful, historical descent of the Holy Spirit? I think one thing, God willing, we can all agree upon.
The church in the world is in desperate need for a new descent of the Holy Spirit. We need the sanctifier. In the vast majority of humanity, that at least from external appearance, looks to a, not think that they are in need of the redemptive graces of Jesus Christ. They don't need the cross. They don't need a savior, redeemer, because many don't believe they're sinning. And secondly, are advancing in anti-Christ, anti-spirit, anti-church activity, arguably like never before. And I would say the level of intensity of things like a newfound satanism, a satanic temple that boasts 700,000 members, and conferences that are sold out very quickly, conferences on satanism. These are new ugly heads being reared against the need for Christ and against the need for a sanctifier. We're going to see one of the elements the Holy Spirit gives to us, theologically and pastorally and practically, is the Holy Spirit convinces us of sin. But let's go to the first characteristic of these seven. Who is the Holy Spirit? Well, the Holy Spirit is the divine love between the Father and the Son. As St. Maximilian Kolbe so profoundly says, the love between the Father and the Son is so real and so true, it rightly is a divine person unto himself. So the Holy Spirit, as we know, proceeds from the Father, from the love between the Father and the Son. That's why, by the way, if you ever want a model to understand how tragic in the order of love is the act of contraception, well then, just apply it to the Trinity. The idea that the Father and Son would say, you know, we love each other so much, we don't want anyone else to get, quote, in the way of our love.
And therefore, let's not let the Holy Spirit proceed from our love. Well, this is what happens in human contraception, where both God is removed from the act in the sense that the first commandment is violated, because, obviously, in this act they don't want God to act procreatively. Secondly, the couple are rejected because they're saying to each other, as St. John Paul says in his Theology of the Body, I don't want all of you. I don't want part of your body. I don't want your sexual reproductive values. So I reject those. So everyone is rejected in the act of contraception. Indeed, it would not happen on the level of the Trinity because love by nature is fertile and therefore divine love is divinely fertile, i.e. the Holy Spirit. Now, St. Maximilian would add the insight that the Holy Spirit can rightly be called the, quote, uncreated immaculate conception. Now, before we knee-jerk to that typical Marian title, at least the second and third terms, let's ponder and try to grasp what St. Maximilian is saying. He's saying the Holy Spirit, first of all, is uncreated.
We all grant that. Secondly, he's certainly immaculate. Immaculate means sine macula. He's without stain and he's the source of divine purity. But thirdly, St. Maximilian says that he is, although never having a beginning, he remains the perfect exemplar of all human beginnings of life, all conceptions. That's a beautiful word, conception. What's not a beautiful word is contraception, to be against the beginning of life. That is not to be on the side of the Father, who is the creator, and the Holy Spirit, who is also creator-blessed. And so St.
Maximilian says that the Holy Spirit, while completely eternal, as is the Father and the Son, is the perfect example for all human beginnings of life, and therefore rightly merits the term the uncreated immaculate conception. More on that as we talk about Our Lady's human immaculate conception in the section to follow. Secondly, the Holy Spirit is, as the Creed tells us, the Lord and the giver of life. Let me read from St. John Paul II's typically masterful, as everything he did was masterful, encyclical in 1986 on the Holy Spirit, Dominum et Vivificantem. And the Holy Father tells us, quote, the Holy Spirit under the simile of new living waters brings us the new life of eternal life from the cross of Jesus Christ. The church, therefore, instructed by the words of Christ and drawing on the experience of Pentecost and her own apostolic history, has proclaimed since the earliest centuries her faith in the Holy Spirit as the giver of life, the one in whom the inscrutable triune God communicates himself to human beings, constituting in them the source of eternal life. This is something that we must ponder and ponder afresh all the time, is that it's the Holy Spirit that communicates himself to human beings, constituting in them the source of eternal life. This is the truth that every Christian has the indwelling of the Holy Spirit. That's how God has chosen his perfect providence to have us share in the divine life, because we share in the presence of the Holy Spirit who enters our souls. Now, we also have the indwelling of the Father and the Son in the souls of the just. We have that in John's 14th chapter, but in a special way it's the Holy Spirit that brings us the new life, again typically symbolized in terms of simile, as new living waters to allow us to have truly divine life in us. Thirdly, the Holy Spirit is the divine sanctifier. That means every single grace, every sanctifying grace, every actual grace, every charismatic gratis date, grace that comes to us, comes to us from the Holy Spirit in virtue of the merits of Jesus Christ at Calvary. 
Jesus the new Adam, along with Our Lady the New Eve in her secondary, though critically important, human role in the acquisition of the redemption. All those graces come to us by the power of the divine sanctifier. 
Number four, the Holy Spirit is the, as Pius XII says in his masterful encyclical back in 1943, Mystici Corporis, the Holy Spirit's the soul of the church. That is to say that the Holy Spirit animates the church. It brings to life the church. And without the Holy Spirit, my friend, the church becomes only a human institution. And it's an institution that cannot in and of itself save without the power of the Holy Spirit. I want to emphasize this because we have certain dangers of what I might call a type of ecclesiological Pelagianism. That is to say, an idea, at least a tendency, to think that we can, as an institution, do great things without the Holy Spirit. In another sense, we get a little bit prideful, and this is true for both members of hierarchy and members of the faithful, that it's our task to do all these things. Now granted, we have to do very significant cooperation. That's the Catholic way. As Saint Augustine says, God creates us without us, but he can't save us without us. At the same time, sometimes, and I think this is particularly, not exclusively, but particularly a male tendency, we think it's our task. It's our problem to solve. And that can lead to a very dangerous Pelagianism that has the church bereft of its soul, which is the Holy Spirit. So we should always remember in everything, including the elements of sacraments and evangelization, we are only the poor instruments, human instruments, of the Holy Spirit when things go right, when great victories are accomplished. We must never have a concept that we are the church without its soul, which is the Holy Spirit. Number five, the Holy Spirit guides us in full truth. Let me read the words of Jesus.
This is John 16, 12. We're aware of this, but again, we have to be reminded, Jesus says, this is in his Last Supper discourse, quote, I have much more to tell you, but you cannot bear it now.
But when he comes, the Spirit of truth, he will guide you to all truth. Now, what does this mean?
Does this mean there's going to be a new deposit of truth that's going to come in the 21st Century?
That would be the error of Mormonism and Jehovah Witness Christian sects that happened in the 19th century. No, this is not what Jesus means. Not a new deposit of fide, not a new deposit of faith, but a greater penetration, a greater understanding of all the kernels of faith that he wants to grow into oak trees of dogma and doctrine. Well, that's the Holy Spirit. The Holy Spirit, in a real sense, just as the Holy Spirit overshadows Mary and brings the Word into her womb, the Holy Spirit does this in the womb of the church to further gestate, to further develop in our minds, in hearts and understanding of what Jesus gave us after the death of John, the Apostle. There is no new public revelation. At the same time, there's much we need to know more about. And that's the task of the Holy Spirit. The Holy Spirit guides us in what we call the development of doctrine. And as we'll see, this is very important if we want to continue what Pope Benedict XVI talks about with a hermeneutics of continuity with the past.
That is, the Spirit was in the past, the Spirit is now, the Spirit is leading us into the future.
That's the progress the Holy Spirit makes in the church, as Dei Verbum number eight, nine tell us.
And so the Holy Spirit can also enlighten our hearts, can illumine us to say, we need more truth articulated about Our Lady. We shouldn't be surprised that the Holy Spirit, the divine spouse, would want a fuller truth to be acknowledged regarding his human spouse, Mary. More on that later. Number six, the Holy Spirit, to use John Paul's expression, but also from the words of Jesus, quote, convinces us of sin. Now, remember, Jesus, this is John 16, verse seven, Jesus says, quote, And when he comes, he will convince the world concerning sin and righteousness and judgment. That means two things, the Holy Spirit will convict our souls, convict our consciences of sin, and then secondly, will lead us to understand that we need a redeemer. We need someone to pay the price for this sin. It's something we can't do on our own. Again, John Paul's commentary from Dominum et Vivificantem, he says, and I quote, The gospels convincing concerning sin under the influence of the Holy Spirit of truth can be accomplished in man in no other way except through the conscience.
If the conscience is upright, it serves, quote, to resolve according to truth the moral problems which arise both in the life of individuals and from social relationships, then persons and groups turn aside from blind choice and try to be guided by the objective standards of moral conduct, meaning the Holy Spirit convicts us that we're not doing this right, he convicts us of our errors, but then he also points us to the truth of the gospel, the moral way of the gospel.
My friends, in light of this official church teaching of a task of a mission of a function of the Holy Spirit, should we be surprised when we hear of the possibility through prophecy of a global worldwide illumination of conscience in an era where, again, it's probably fair to estimate the vast majority of the eight billion people alive today are not particularly acceptant of Jesus and not clear of the sin that is being committed? That idea that the Holy Spirit would give us a, quote, warning as a way of saying, A, sin has happened, and B, here's the remedy to it, should be something that we applaud, should be something we look forward to, something we thank God for, the possibility of a new individual examine of conscience, which John Paul says is the only way we can be corrected in terms of going from the errors of the world to the truth of the moral gospel. Now, I wanted to say a quick word of caution here.
When we talk about the, quote, warning, as it's talked about in many elements of prophecy, please be very careful that if an alleged seer makes reference to a warning, please discern, which I believe will, in fact, happen, and I think there's a very solid line, not only in what the church teaches in an age where we need to be illumined of the grave errors we're making but also the prophetic dimension. There are many who quote the warning as part of alleged messages, but unfortunately, the rest of the messages are not true. They are not of a supernatural origin. So please be very careful that you don't acquiesce to an alleged vision just because it quotes the reality of a warning. This has been in the mystical tradition, certainly since Blessed Anna Maria Taigi back in the 19th century, the beginning of the 19th century, but unfortunately, some false seers have piggybacked on to this truth about the warning, just as some false seers have piggybacked on the truth about a 5th Marian dogma. That will indeed happen, but you don't discern the message on that alone. So ask again for the Holy Spirit for a full discernment, but here we're saying, yeah, this is a function that the Holy Spirit provides generally, and I think in our particular grave need of a new examination, a new personal examination of conscience for the world, it well could happen in our own time. And I also want to make a quick reference to John Paul's teaching on the quote unforgivable sin, the quote blasphemy against the Holy Spirit. What is the unforgivable sin? Well, John Paul rightly says it's not a particular species of sin. It's not this particular act. It's the radical refusal to reject the Holy Spirit.
So he will say, for example, it's not a sin of words. It is rather this, he uses these beautiful expressions, non-repentance leading to non-forgiveness. The Holy Spirit does not force himself upon us, and if we today reject the Holy Spirit, he cannot penetrate our hearts without our fear, without our yes. And so, you know, when we are in an age with so much taking place in terms of more explicit, and again, we always keep hope to everyone's last breath, but explicit rejection of the Holy Spirit. Satanic conferences where they start with tearing up the Bible. And in Satan's, and I underscore this, my friends, in Satan's devilish subtlety, these members that are joining satanic temples are saying, people are testifying, you know, and getting interviews from these people saying, because I feel empathy, I feel warmth, I feel acceptance, because Christianity says I can't do this, and I can't do that, and I can't be this. Well, that's because Jesus in his love is protecting every son and daughter of God from aberrations, from things that will hurt you. Don't listen to the ploys of Satan to think that you're going to be affirmed in the midst of sin. John Paul again says in his mastery of philosophy, when you're talking about utilitarianism, where you're just not a person, but you're there to be used, it'll be your turn to be used sooner or later, and that will be true for Satanism. It'll be your turn to be the victim of satanic efforts, ritual, whatever it be, because the whole principle is you're not a person in God's image and likeness. So a new need, I would say, to have the Holy Spirit convict us of sin, convincing us to lead us to repentance.
And number seven, the Holy Spirit is the divine advocate. Notice how beautiful it is that the same term is used for the Holy Spirit as advocate on the level of divinity, as Our Lady is called advocate on the level of a created human. It's her very first title. It comes from the second century. It's so beautiful because we're doing this with God. We're going back to Augustine, right? God creates us without us, but he can't save us without us. We have to cooperate with the workings of God, with the mission of Jesus Christ, with the functions of the Holy Spirit. So Our Lady, as we'll talk about in just a moment, is the par excellence cooperator, co-redeemer. In a real sense, we could say she's the co-sanctifier with the Holy Spirit as well, meaning that co- means with, not equal. So the divine advocate and the human advocate working together. Listen to this quote by Pope Francis recently on May 14th of 2023, when he talks about this role of the Holy Spirit as our divine advocate, always being on our side.
The Holy Father says, quote, the Spirit is our advocate and he defends us. He defends us from those who accuse us from ourselves when we, excuse me, who accuse us from ourselves when we do not appreciate and forgive ourselves. When we go so far as perhaps saying to ourselves that we have failed and that we are good for nothing. From the world who discards those who do not fit into its dictates and patterns. From the devil who is the accuser par excellence and the divider and does everything to make us feel incapable and unhappy. My friends, if that's describing you in any way, you got to realize, right from the vicar of Christ to your heart, that's a lie from hell.
It's a lie from hell that you are worthless, that you are good for nothing. And that, whether it's because you don't, quote, fit into the world, as Pope Francis tells us, or whether it's just the accusations of Satan because you are a child of God, working together with God to bring souls to him.
Any type of rejection of your dignity as a son or daughter of God is from the devil. It's from hell.
And that's why the Holy Spirit is our divine advocate. He's on our side. He inspires us to understand that we are beloved children of God in spite of our humanity, which translates oftentimes into sinfulness, right? I'm talking fallen humanity. Our humanity in itself is a beautiful gift of God. The word became flesh, right? If God could take out a humanity, he talks about the dignity and beauty of humanity. But our fallen humanity, you and I, includes sin.
The Spirit knows that, and that's why the Spirit guides us gently and lovingly to the confessional as frequently as we need, because he's on our side. He's convincing us, not only of just the sin, but also of our dignity as members who have the Father, Son, and Holy Spirit dwelling within us.
It's an extraordinary thing. I mentioned to the students, both at Franciscan University and Ave Maria, where I teach, you could genuflect when another student in grace comes into the room because the Trinity is dwelling in them. I said, don't do it. It'll cause a bunch of people to trip in the halls and whatnot in class. But that's a reality. Pius XII would say, the presence of the indwelling Trinity in the soul only differs in degree, not in nature, than that which we experience in heavenly glory. So that's who you are, and that's the Holy Spirit that will always guide you to appreciate yourself as an image of God and as a child of God, especially to the grace of sanctifying life, which he gives us. That's the Holy Spirit. Now, we could go on and on because the Holy Spirit is divine beauty and divine love and divine harmony. But we now must move to our second question. If that's the Holy Spirit, then who is Mary? Well, let's begin, St. Maximilian would begin by saying, she is the created immaculate conception. In fact, Mary experiences a personal Pentecost at the moment of her conception, because at the moment of conception, the Holy Spirit enters her soul and brings her a plenitude, a fullness of grace.
Look, the saints excel in grace, but no one had a plenitude, a fullness of grace. And this happens to Our Lady from the moment of her conception. Why does this happen to Our Lady? Is this just an arbitrary gift that she receives? It happens to her because she is to be the perfect partner with Jesus in the greatest act of human history, which is the redemption of humanity. Jesus would not have a double agent as his human partner, someone who both serves him, but sometimes on the sly serves the adversary. That's what happens when we sin. We're all double agents at times, whenever we sin, but not the immaculate one, not the woman full of grace that would be his perfect partner in the great restoration of grace for the human family. You know, the fathers of the church got this. This is what's so remarkable, how sometimes, you know, I think some of it is a, dare I say, a Protestantization, where we think, you know, it's Jesus alone in everything.
Well, that's not our faith. The early church understood that Mary was the new Eve, and the new Eve worked with the new Adam for the salvation of souls. This is 2nd-century Mariology. I'm not exaggerating. This is 180 St. Irenaeus, that Mary was the, quote, “cause of salvation for herself and the whole human race” in her role as the new Eve. Did the 2nd century think that Mary was a fourth person of the Trinity? Nonsense. Of course not. Blasphemy.
Heresy. And it's quite frankly, it's silly. And it's silly to say that the church ever held that, or that there's a great danger that the church might take that on. It's nonsense. Mary, as St.
Louis Marie de Montfort says, arguably the greatest enthusiast of Our Lady of all times, without Jesus, Mary's less than nothing. She's not even an Adam. But with Jesus, and now, through her personal Pentecost, at the moment of her Immaculate Conception, she is the human race's solitary boast. That's who Our Lady is. So she's the Immaculate Conception to be the perfect partner with Jesus in the greatest act of human history, the redemption of humanity. And she shows this by her unbroken succession of fiats, of yeses. She says yes to God's will, to the will of the Father, from the moment that she can say yes, from the moment she's given rationality. And every time she's given a choice, or presented with God's plan for her, she continues to say yes. So that's why at the Annunciation, there's no surprise that she would say yes to the angel. There's nothing even extraordinary from Mary's side, in the sense, she says yes to the will of God the moment before the angel appears. She says yes to the will of God the moment after the angel appears. What's extraordinary is the objective, ontological, metaphysical reality that an archangel is coming from heaven, giving her this offer to bring the Redeemer into the world. That's what's extraordinary. That's what's unrepeatable. And so she says yes, and she brings the world its Redeemer. I can't but always think of Mother Teresa's quip when I talked to her about this in Calcutta back in 1993. She said, of course Mary's the co-redemptrix. She gave Jesus his body, and his body is what saves us. And I just flippantly said, but Mother, that's the difference between saints and theologians. It takes you 20 seconds to say what it takes us books to write. Of course, it was like, what, we're going to debate this? This is just what it means to be Catholic. This is the faith. This is a non-negotiable. Of course, she's the co-redemptrix. And she continues to say yes. And throughout the sufferings, and the challenges of being the partner with the Redeemer, she's going to be sharing in the sufferings of the Redeemer all the way from her yes at the Annunciation until Calvary. Every rejection, every time he's misunderstood, every time he's attacked by the Pharisees and Sadducees, Our Lady will experience that. She'll share that with herself, just like a good mother shares all the sufferings of a child in that order of compassion, right? Compassio means to suffer with. And so ultimately this leads Mary to Calvary, where the new Adam and the new Eve, the divine Redeemer, and the immaculate human co-redemptrix come together, to use the expression that Our Lady gives to Saint Bridget, redeemed the world together as if with one heart. One divine and indispensable, one human and providential coming together to save the world. That's why Saint John Paul II says that Mary was quote spiritually crucified with her crucified son.
What is happening in Jesus's body is happening in Mary's heart. The mystical tradition will also point that invisibly it's also happening in profound degrees to Mary's body. But that's a later Mariology Without Apology. But that's what's happening at Calvary. And John Paul says in almost a mysterious way, he says her role as co-redemptrix didn't cease with the glorification of her son. What does that mean? Well, she continues to serve Christ, the divine Redeemer, and humanity in bringing us the fruit of redemption by being the mediatrix of all graces and the advocate. That's her continued role. Again, Saint John Paul says in that expression, behold your mother. Implicit in the term mother is the term mediatrix. Because Mary can't be true spiritual mother to us unless she's mediating grace. She's like the mother that is breastfeeding her child. She's breastfeeding all of us with the spiritual milk of sanctifying grace.
That's why, my friends, that's why it's not at the beginning of Calvary. It's not when Jesus mounts the cross. It's at the end of the summary, three hours later, that Jesus says the words to you and to every single human being, behold your mother. John 19, 26, and 27 following. Behold your mother.
In that expression, behold your mother, and in the title, Mary as spiritual mother of all peoples, which is what Jesus gives us at Calvary, every single human being.
In that one title is contained her three critical maternal functions for humanity.
She's the mother of all peoples, firstly, as the mother suffering, as the co-redemptrix.
She's the mother of all peoples. Secondly, as the mother nourishing, as Lumen Gentium 61 says, she's the mother to us in the order of grace. Why? Because, as 62 says, she intercedes for the gifts of eternal life. And thirdly, she's our spiritual mother because she's the mother who's pleading, who's defending, who's interceding. That's her role as advocate. Can you see how co-redemptrix, mediatrix, and advocate all are part of expressions of manifestations of the one gift and title Jesus gives us from Calvary? The spiritual mother of all peoples, or to use the expression of Pope Francis, the spiritual mother of all. That's who Mary is. And again, we could go on and on speaking about the profundities of the human race's solitary boast. But let's go to question three.
How does A, the Holy Spirit, and B, Our Lady, work together to bring us a new Pentecost?
Well, let's again return to the wisdom of Saint Maximilian because in his inspired genius, he tells us and provides us a principle, which is such a rock-solid, profound truth, that the Holy Spirit acts only through the Immaculata. Let's go over that again.
That the Holy Spirit, the divine sanctifier, not through necessity, but through divine disposition.
Simply put, not because he has to, but because he wants to. Because it worked out pretty well the first time. Because the first time when the Holy Spirit overshadowed Mary, what happened?
Jesus happened. We got uncreated grace. We got the author of all grace. Look at the Word made flesh.
So should we be surprised that the Holy Spirit is not going to fix what ain't broke? That the Holy Spirit is going to again bring us his gifts of sanctification through his human spouse, who happens to be Immaculate. So Saint Maximilian tells us that if you really want to understand how close the Holy Spirit and Mary are, compare them to the hypostatic union of Jesus Christ.
That as Jesus, in his divinity, works through his humanity, so too the Holy Spirit acts only through the Immaculata. That Mary is his human instrument for sanctification. And Kolbe says spouse is true, but it's not strong enough to fully bespeak the intimacy of how the Holy Spirit acts only through Mary. So Saint Maximilian gives us his syllogism. Number one, that the Holy Spirit is the divine sanctifier, source, and giver of all grace. Number two, the Holy Spirit chooses to act only through Mary, the Immaculata. Therefore, number three, Mary is the mediatrix of all the graces of the Holy Spirit, all of them. So think about the power and the beauty of the first seven characteristics of the Holy Spirit. And all of that is ordained ad extra, that is to us, you know, not within Trinity, but to us, it's all ordained to sanctification. All that comes through the Mother, all of it. And that's why if we want to be holy, if we want to be saints, if we want to be whole, if we want to be happy, we want the fullness of the Spirit and we get this fullness of the Spirit through the Mother. So that means things like Mary's consecration, it means things like praying the rosary, it means elements like the scapular, like the five first Saturdays, all these beautiful concrete ways that we are saying, yes, we believe that the Holy Spirit comes through Mary. But my friends, there remains a global imperative that goes beyond just us as individuals. It goes beyond just members of the Catholic Church. It goes beyond just Christianity. All humanity needs a new Pentecost. The world needs a new Pentecost. How will that happen? How will we get a new historic release of grace? Remember what Pope John XXIII said at the beginning of the Second Vatican Council? A new Pentecost with Mary and Peter. Isn't that a profound formulation? A new Pentecost with Mary and a new Peter. And I want to read to you again, well, excuse me, I want to read to you for a first time these words of Pope Benedict. This is from 2012. He says, quote, if there is no church without Pentecost, then there is no Pentecost without the Mother of Jesus. I got to do that again. That's so beautiful. If there's no church without Pentecost, there's no Pentecost without the Mother of Jesus. One cannot therefore speak of the church unless Mary, mother of the church, is present. All of this leads to a conclusion which has come to us from over a half-century of Marian prophecy. It comes forward from the wisdom of the church as well. But it is accentuated because remember, that's part of what the Holy Spirit is supposed to do. The Holy Spirit is supposed to guide us in a deeper meaning of the truth. The Spirit guides us in the development of doctrine. My friends, what the Marian prophecy tells us is that there will not be a new Pentecost unless the mother, the divine, excuse me, the human spouse of the divine Holy Spirit, is properly recognized as the spiritual mother of all peoples. That is to say that the Holy Spirit will not come unless his human spouse is properly acknowledged.
And this in the form of a solemn public papal proclamation, what we call a dogma.
Now why? Because like one good spouse to another invited to an important event, and if the spouse says, well, if they're invited to an event, say, well, is my wife invited? Surely you don't expect me to come without her. So too my friends with the divine spouse. The divine spouse will not come to the earth in a historic, powerful way, something that merits being called a new Pentecost, until his human spouse is a acknowledged and be invited to come with him.
That's why only with a proclamation by the vicar of Christ on earth, only with a solemn definition of Mary as the spiritual mother of all peoples, that which Jesus said on Calvary, how difficult is it for us to repeat the truth, the words, the role that Jesus gave to Mary for each one of us. That's what has to be proclaimed, that Mary is the spiritual mother of all peoples. And that always includes the three ways she is mother to us, as the suffering mother co-redemptrix, and the human co-redemptrix, as the human mediatrix who works with the divine mediator Jesus Christ, and as the human advocate who works with the divine advocate to bring us grace. Well, grace is what we need right now. And that's why it's only until it's, I say a condition which is a strong word, I would simply be short-changing, I'd be compromising Marian prophecy, authentic Marian apparitions from a number of sources, to say that we could get a new Pentecost without this dogmatic proclamation. And that's why you and I, if you feel the Holy Spirit convicting you of this truth, convincing you of not the sin involved, but the truth thereupon, I ask you to pray for the Holy Spirit to penetrate the heart of our Holy Father, Pope Francis. Is it presumptuous? Is it pushy to pray for a fifth dogma? Of course, it's not. I mean, it could be, depending on how you do it, if you try to force-feed it, if you don't respect the Holy Father's office as our spiritual father as the vicar of Christ on earth.
But in the order of intercession, it's a beautiful thing that you'd be praying for the heart of the Pope, that he would proclaim this truth about Our Lady, so we can get the new Pentecost we all, I'm going to use the same word, desperately need. The world needs it. Read the headlines. That, at least, we should be able to agree on. The unprecedented nature of the world today. Yes, there has been times of sin since Jesus. I get that. But there's not been such a categorical rejection of natural law. Not just divine revelation, but of natural law. Of the basic premise to do good and avoid evil.
That's gone. That's rejected by common Western society. That's why we need a new Pentecost.
So, once again, remember that Jesus wanted to hear the truth from the apostles of who he was before he would gift the Church with the papacy. That's Matthew 16. You recall it. Jesus says, who do they say the son of man is? Simon responds, you're the son of God. And Jesus says, that didn't come from you. It's coming from the Spirit, right? And then, and only then, do we get the gift of papacy. You are Peter, and upon this rock I will build my church. Jesus wants to hear the truth, and the Holy Spirit wants to hear the truth about Mary before we will get the gift of the new Pentecost. And does the new Pentecost coincide? Is it essentially linked with the triumph of the Immaculate Heart of Mary? It absolutely is, because you're not going to get a triumph of the Immaculate Heart unless you get a new descent of the Holy Spirit. Can you see that if we understand what Saint Maximilian tells us, and what John XXIII is inspired to do at the Second Vatican Council, the beginning, and the prophecies, that the Spirit works only through the Mother, that we have to acknowledge the Mother. One person had this image, I thought it was a beautiful image, that it's the Holy Spirit in the form of a dove, encaged in the Immaculate Heart. Now that takes nothing away from the infinitude of the Holy Spirit, but for the sake of an image, the Holy Spirit is encaged in the heart of Mary. But it's only until the Vicar of Christ solemnly proclaims the truth that Mary is the Spiritual Mother, and that grace has come through her, that the Holy Spirit will leave the Immaculate Heart of Mary, and have a new Pentecost, which will bring with it the triumph of the Immaculate Heart of Mary, a new convincing of sin, and a new repentance. All of these are linked together in that which embodies and would be manifested in a new historic descent of the Holy Spirit.
So yes, I encourage you to pray. I encourage you to pray for the heart of the Holy Father.
As I said before, for those who've listened to either Maryology Without Apology or Mary Live, I encourage you not to size up the Vicar of Christ based on your sizing up of how practical you think it is that he would give Our Lady this honor, that you pray accordingly. I would simply pray with a faith to move mountains. And I'd also say on the side, as a parenthetical comment, do not underestimate Pope Francis' love of Our Lady. He loves her profoundly. He's one who won't leave Rome without going to see her, and then comes back and sees her at St. Mary Majors, every trip he takes. Almost like a boy who's going into the neighborhood, stops in with mom, and when he comes back, first thing he does is stop in with mom. He loves the mother, and he also sees Our Lady as remedy. And that's why he consecrated the world and Russia and Ukraine to her on March 25, 2022. Do not discount the Marian love of this Holy Father. I encourage you, and really, in Our Lady's name, I beg you, pray that the Holy Spirit, through the Immaculate Heart of Mary, will pierce his heart with a grace and awareness and enlightenment to proclaim this fifth and final dogma, this final truth about Our Lady. Why is it final? Because there's nothing else to define. This is it. Mother of God. Perpetual Virgin. Immaculate Conception. Assumption.
All those talk about Mary's prerogative in relation to Jesus. This is her last, her relationship with you and me, and it will be proclaimed. That's also very clear in authentic Marian prophecy, repeated Marian prophecy, in the second half of the 20th century. It will be proclaimed, but the sooner it's proclaimed, the sooner we get the graces, we get the descent of the Holy Spirit we so desperately need. So I encourage you to pray a perpetual novena to the Holy Spirit. I encourage you to pray this prayer. This is the prayer of the Lady of All Nations. This is a completely approved, Vatican approved, Bishop approved. You can go to December 30, 2020 statement by the Bishop of Harlem, Amsterdam, Bishop Jan Hendricks, who gives confirmation that this prayer remains an approved prayer. I believe it's an inspired prayer to bring forth the new Pentecost we've been talking about this whole program. Why? Because listen to the prayer. It's asking Jesus to send the Holy Spirit into the hearts of all nations to prevent what is what's taking place today in its most odious and frightening fashions. The prayer, Lord Jesus Christ, Son of the Father, send now your Spirit over the earth. Let the Holy Spirit live in the hearts of all nations that they may be preserved from degeneration, disasters, and war. May the Lady of All Nations, the Blessed Virgin Mary, be our advocate. That's what we need. We need Jesus to send the Spirit anew through our Lady's intercession.
So I encourage you to get this prayer. You can get the prayer free. You can email us at mary at mother of all peoples dot com. Get as many copies as you want in English and Spanish. I also call you to be an apostle of this prayer. Spread this out. You know the people. You know the people right now who are aware of the signs of the times. You know them. Get this prayer to them.
Have them join you in praying for this new descent of the Holy Spirit by praying to the advocacy of our Lady and that this papal proclamation, which will be, will be as soon as possible so we can get the graces that we need for the church and the world. And I don't want to end this Mariology Without Apology. By the way, you're always welcome to send comments, further questions. I can sometimes deal with them in upcoming Mariology Without Apology’s to mary at mother of all peoples dot com. Let's pray this prayer and I encourage you to pray it every day. It takes probably about 30 seconds to be prayed prayerfully. I encourage you to pray it every day until you hear a proclamation. Until you hear news agencies like Fox News and CNN and BBC and MSNBC, because everyone has to cover this, that the Pope has declared Mary the spiritual mother of all peoples. Imagine the beauty of that. That every single news agency, major news agency in the world, will have to report that the Pope said that Mary is everyone's spiritual mother. We shouldn't be surprised that that's going to be joined with a historic release of grace. So let's pray the prayer together. In the name of the Father and of the Son and of the Holy Spirit. Amen. Lord Jesus Christ, Son of the Father, send now your Spirit over the earth. Let the Holy Spirit live in the hearts of all nations, that they may be preserved from degeneration, disasters, and war. May the Lady of all nations, the Blessed Virgin Mary, be our advocate. Amen. In the name of the Father, the Son, the Holy Spirit. Amen. Thanks for being with us with Mariology Without Apology. God bless you all.