Messages from the Heart of Our Mother

Home Messages from the Heart of Our Mother - A book on urgent messages from Heaven for the world.  Messages from Jesus and the Mother of God, received through interior locutions to a Catholic messenger  named "Little mary".  Fr. Fox was in frequent contact with Little Mary the past three years. - 2004

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Father Robert J. FoxYou are encouraged to read the messages meditatively. If one reads rapidly, seeking something sensational or just reading out of curiosity, the spirit of heaven's call to have the Word of God embedded in our hearts—for a deeper conversion of heart to closer union with Jesus Christ—will be missed.

A good program may well be 20 minutes a day—a maximum of 30 minutes— meditating on points that especially touch the heart.

To order
Messages from the Heart of Our Mother
Call 1-800-213-5541 
Order online goto Fatima Family Store

Chapter 1

Placing Private Revelations in
Proper Perspective

You are encouraged to read the messages meditatively. If one reads rapidly, seeking something sensational or just reading out of curiosity, the spirit of heaven's call to have the Word of God embedded in our hearts—for a deeper conve
Order Messages from the Heart of Our Mother Bookrsion of heart to closer union with Jesus Christ—will be missed.
A good program may well be 20 minutes a day—a maximum of 30 minutes— meditating on points that especially touch the heart.

It is most important that what is written in this book be understood according to these teachings of the Church:

66 "'The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ' (DV 4: cf. 1 Tim 6:14; Titus 2:13). Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.

67 "Throughout the ages, there have been so-called private' revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.

"Christian faith cannot accept 'revelations' that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such revelations."'

Catechism of the Catholic Church—Second Edition

Public divine revelation ended with the death of the last Apostle, St. John. The Church is still studying and meditating what public and divine Revelations have been given her from God through the Sacred Scripture and Tradition. Deeper insights into God's Word thus are progressing. While private revelations can help us see what is already in Scripture and the traditional teachings of the Church, any private revelation is never the source of our divine faith.

With the multiplicity of reported private revelations and locutions so widespread in the world at 'he present time, it is difficult for people to know which, if any, can be trusted. It must, of course, be said that all we need to know and believe and practice is already contained in the Scriptures and Magisterial teachings of the Church. No one is obliged to believe private revelations, even those major ones approved by the Church as worthy of human faith. Private revelation does not...................  
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...........Page 25 ............. The new bishop met with Little Mary during the first months of 1996, together with her husband and spiritual director.  His first concern was that the marriage of Little Mary and her husband was solid because this was her primary vocation.  The bishop did not want her life as a messenger to interfere with her duties as a mother and a wife.  After serveral meetings, the new bishop gave his concesent to her pastor, in April 1996, allowing this.
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He urged Little Mary toread the messages after Mass and recite the Rosary on Monday evenings.

About the same time Little Mary began recieveing interior locutions from Jesus on occasion.  She was afraid to tell anyone this. Some people were finding it hard to believe that the Blessed Mother was truly giving messages—how could they believe that she was also hearing Jesus?

Jesus asked Little Mary to begin praying with those who were coming to the group. Jesus told her that all power comes from Him, her God. He told her that He was going to bless her hands so that she could touch His people through her hands and they would feel His love and warmth. She was told to hold their hands while she prayed with them and to tell them, when she was through praying, that they would need to go to Adoration and tell Jesus what had been done. If it was in God's Will, miracles would happen.

In 2001 Little Mary's spiritual director was required to retire as pastor of the large parish because of age. It took some months before a new pastor arrived. At the time of the publication of this book in 2004 this same priest was still acting as spiritual director to Little Mary.

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Chapter 2
Purpose of the Messages

I want to begin this book by telling you how I got acquainted with the person known as "Little Mary" who receives messages from Jesus and especially Our Blessed Mother. The messages are for everyone, for the whole world. The circumstances which I am about to relate initiated a spiritual relationship immediately thereafter. These have consisted of frequent communications each week, as well as meeting her and her husband personally from time to time. Hundreds of hours were spent in this fashion. This aided me tremendously in my personal judgment and in the preparation of this book over a period of three years.

In May 2001, just before the 84th anniversary of the first appearance of the Mother of God at Fatima, I was invited to be the speaker at celebrations honoring a new shrine to Our Lady of Fatima in one of the largest parishes in the Upper Midwest. The pastor, ordained 50 years, had wanted to build a shrine to honor our Lady as he celebrated his 50th anniversary as a priest of Jesus Christ. He was planning on it being a shrine to honor Our Lady of Lourdes. Then Little Mary received a message from Our Blessed Mother that the shrine the pastor envisioned should rather be of Our Lady of Fatima. The pastor agreed and thus a beautiful shrine was constructed on the parish property in honor of Our Lady of Fatima.

There would be several days of special prayer and talks and I was asked to be the main celebrant and speaker as celebrations were held initiating the prayerful use of the new shrine.

On the way from the Minneapolis-St. Paul airport to the parish, the pastor told me of a middle-age woman, 43 years old, who was receiving messages from Our Lady and Our Lord almost every day, usually in the morning. Each Monday evening up to 500 to 600 people on the average would come to the church for an evening of prayer, lasting several hours. And the people would stay. First there would be a Mass with homily. Then a meditated Rosary, prayed slowly with meditations and reverence.

Finally Little Mary would read from messages received during the past week. Then the pastor would give an interpretation of the messages. Finally, those who desired could come forth to have Little Mary pray with them individually. This was done in a side room close to where the Holy Sacrifice of the Mass was offered. Hundreds of letters had been sent to the bishop describing personal healings, some healings from very serious afflictions.

I use the term here "Little Mary" to distinguish her from our Blessed Mother
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Chapter 3

Interior locutions and Visions

In a book such as this it is important that readers have a good understanding of the nature of supernatural communications, whether in the form of locutions or of visions. It is not wise simply to rush through a book of this nature looking for the sensational without taking time to reflect upon our relationship with God and how He communicates with His children upon earth. Thus early in this book we present this chapter, always keeping in mind that it is through the Church Jesus Christ founded, the Sacred Scriptures and Tradition of the Church, that we primarily will know the Word of God and what are true faith and morals.

Fr. John A. Harden, S.J., who, until his death in January 2000, was theological advisor to the Fatima Family Apostolate, explained locutions in the following manner: "A supernatural communication to the ear, imagination, or directly to the intellect. The locution is supernatural in the manner of communication, that is, beyond the ordinary laws of nature. Spurious locutions may come from the evil spirit and can be recognized by their lack of coherence or clarity, the disquiet they cause in the one who receives them, and the evil effects they produce in them who listen to them" (Modern Catholic Dictionary).

"Locution" is a word coming from the Latin locutio, "a speaking, an utterance." Locutions of different kinds are received in different manners as shall be explained later. We shall see that Fr. Hardon's concise definition covers much territory and will become more meaningful as we explore the various aspects of what he says.

St. John of the Cross's definition of locutions was simple: words produced in the recipient by divine actions.

Fr. Thomas Dubay, S.M., in his book Fire Within—concerning St. Teresa of Avila, St. John of the Cross, and the Gospel—on prayer, in a chapter on Locutions and Visions, tells us:

"Perhaps the most opportune way to open our discussion on divine communications is to consider the question of whether or not it deserves space in this volume at all. Surely, some people would take the view that in the scientific milieu and widespread literacy of contemporary technological societies, the idea of special divine enlightenments and messages merits at best a patronizing smile, at worst outright ridicule. Even some religiously inclined persons, including a fair percentage of clergy, give little credence to the proposition that God does communicate, ordinary individuals.  Many people tend to take seriously only what they can see with their own eyes or touch with their own hands.

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The world of the supernatural—angelic, demonic and divine—does not have much sway in-their day-to-day world of business and pleasure and practicality. They feel that if there is something authentic in the alleged phenomena reported by men and women of advanced prayer, nonetheless they themselves cannot identify with it, for they hear none of these messages and see no visions. Some, of course, flatly deny the very existence of such communications and consequently have no interest in a discussion of what they regard as illusory imaginings of more or less unbalanced enthusiasts.

"But there is another group, by no means small in number, who gladly embrace the notion of direct divine communications. Equally citizens of our technological societies and sometimes well educated in their respective secular pursuits, these men and women not only hold to the theoretical possibility that God communicates with human beings but also are often enough convinced that He has spoken to them personally or at least that on occasion He sends them an inner light. They readily speak of 'listening to the Spirit.' Some in this group build their spiritual lives more on alleged apparitions and their own presumed inner illuminations than on the word of the Gospel and the proclamation of the teaching Church.

"Within both of these categories, the deniers and the affirmers, there is of course a spectrum of reaction patterns. Among the former we find the small number of atheists who profess no acceptance of anything intangible and also theists who do accept the supernatural but consider it antecedently unlikely (or at least rare) that God would communicate with ordinary men and women. Among the affirmers there are the absurdly credulous who are convinced that they are constantly privy to divine messages and visions. Others steer clear of these extremes but all the same are not as cautious as they must be in order to avoid different pitfalls. They are insufficiently sensitive to the dangers of illuminism, for instance.

"While pastoral experience shows that there are not a few men and women in these two categories, it also indicates that there is a third large group who are neither skeptical nor credulous. Study and spiritual direction experiences with people of advanced, authentic prayer make it clear that the subject of this chapter is much needed by all three classes of people. Skeptical and overly credulous individuals assume that they need no instruction. Each is convinced that its position is quite correct and the other is obviously deluded. They scarcely entertain the idea that there may be a middle position that is sound and real.

"While our purpose is not polemical, it may be worthwhile to call attention to the antecedent probability that a loving and provident God would communicate with the human race He bothered to create and redeem. Even aside from the data of revelation we would expect that a love relationship between the divine and the human would be characterized by a two-way communication. This is not to say that on the creature's part recognizing the divine is invariably obvious or easy or free from illusion. But it is possible.

"We have no more sound teaching on the question of divine enlightenments and visions than what we find in our two Carmelite saints [St. Teresa of Avila and St. John of the Cross]. Any unbiased, sober, informed study of their experiences and their remarkably humble yet brilliant explanations of them shows that God does indeed communicate with His chosen ones—but not always as we commonly suppose or expect.  His ways are not our ways.

We do not aim here either at arousing or at satisfying mere curiosity about extraordinary phenomena.  We discuss them because, first of all, Scripture takes it for granted that God intervenes in the affairs of men..............
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......Page 60 ............. Advancement in spirituality then is to be judged not by visions or extraordinary phenomena but by the perfection with which one lives the Gospel. This requires the virtues of humility, obedience, love, patience, chastity, honesty, kindliness and all the virtues.

Both St. Teresa and St. John of the Cross were strong in holding that a recipient of any unusual communications must share the experiences with one's confessor or spiritual director. One should not act upon a communication before getting permission from the confessor and/or spiritual advisor.

St. Teresa felt strongly that we should not desire visions. "I will only warn you that, when you learn or hear that God is granting souls these graces, you must never beseech or desire Him to lead you along this road." Desiring extraordinary gifts indicates lack of humility. Those desirous of being involved in the unusual spiritual experiences can easily be deceived and misled. This is dangerous for their souls and others "because the devil has only to see a door left slightly ajar to enter and play a thousand tricks on us."

The above principles should be kept in mind in studying and meditating upon the contents of this entire book.
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Chapter 4
For Priests, Religious and Laity

Like most priests, the position of the Fatima Family Apostolate and of the author-compiler personally, has been one of caution at reports of private heavenly messages. We hear from and about many supposed mystics receiving heavenly messages. Most reported messages are put aside after some study of them. Sometimes they are in contradiction to Sacred Scripture and the teachings of the Church, even though they are worded very piously.

Even when seemingly good messages are presented, but there has been a lack of obedience—a following of the guidance of a good spiritual director—in no way can we consider any of the material seriously.

The third chapter of this book on "Locutions" and spiritual communications was judged by the author-compiler to be essential. Much of what St. Teresa of Avila and St. John of the Cross describe about locutions and visions I have noted in the life of Little Mary over intensive and frequent communications, occupying hundreds of hours in a several year period.

None of what is seen in the third chapter on divine communications was shared with Little Mary until I was near the end of composing and assembling the pages of this book. By nature she reads little. She had not read the lives of the saints. In fact, when the locutions began she did not know how to pray the Rosary and had no idea of meditation on the mysteries of the Rosary. Her knowledge of the Catholic faith left much to be desired, although she went to Masses of obligation, having the example of her parents on this as she grew up.

I asked Little Mary, "What inspired you to get a spiritual director so soon after you began to receive messages?" I then learned that Our Blessed Mother herself had explained some of these things to Little Mary, such as seeing with the Intellect and "eyes of the soul." Early on after the messages began, the Blessed Mother told Little Mary she should get a spiritual director and that it should be her pastor.

Our Blessed Mother also had to teach Little Mary how to pray the Rosary properly. Meditation on the Mysteries is essential. The prayers were not to be rushed.

On February 11, 1995, the feast of Our Lady of Lourdes, exactly one month after the messages began, Little Mary with her husband Terry went to see the pastor. She informed him of what had come into her life and asked him to direct her. 

Without knowing it, over several years, Little Mary shared with me her experiences that coincided with what is writen in chapter threee of this book.  Often she explained to me that the suppernatual experiences at times involved
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seeing with the " eyes of the soul" and seeing with the intellect.  She spoke of rapid, quick, beautiful and bright images of Jesus, Mary, angels and saints. She spoke of her inability to resist such visiions. She would tell me that she would see with her mind. (intellect)

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To order
Messages from the Heart of Our Mother
Call 1-800-213-5541 
Order online goto Fatima Family Store

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