Immaculate Virgin, Co-Redemptrix! The Mystical One who shall Reunite the Father’s Children

By Scott Pauline

The man’s name was Bruno Cornacchiola . He was a Roman tram driver married to a good woman named Iolanda, a practicing Catholic.i Bruno had been baptized Catholic and received his First Holy Communion, but his religious instruction had been poor due to lukewarm parents and the city environment in which he lived. As an unfortunate consequence, during his service in the Spanish Civil War, he was converted to harsh Protestantism, believing the pope to be the cause of all ills. A violent and vulgar man, he frequently abused his wife and became virulently anti-Catholic.ii

It was into these conditions that a fateful day arose which would change Bruno’s life forever, the Eve of the Easter Octave, April 12th, 1947, on which Bruno had brought his three little children to a park in order to prepare a vicious anti-Catholic and anti-Marian talk that he planned to give on the succeeding day to a Seventh Day Adventist community. The talk would vehemently assault two supreme attributes of the Virgin, both related to her purity: Her perpetual virginity, and Her Immaculate Conception and Heart. The park was called Tre Fontane, or “Three Fountains,” and was believed to be the site where St. Paul the Apostle was beheaded.iii

As he was preparing the speech, “he realized his children’s voices were becoming faint and went to search for them[;] he found his children kneeling like marble statues in front of the grotto, repeating the words ‘Beautiful lady.’”iv Bruno could not move the children and became greatly frightened, crying out, “God save us!” Here, the recounts are more or less in accord. In one, “a veil falls from [Bruno’s] eyes,” and he sees the beautiful lady.v In another account,

Bruno saw two transparent hands which touched his face and wiped his eyes, causing him pain. Then, he saw a tiny light in the cave which grew more luminous, as he felt an interior sensation of great joy. Finally he saw a beautiful woman, with a motherly but sad expression, wearing a green mantle over a white dress, and with a rose-colored sash around her waist.vi

From here, the profundity overwhelms, as the Virgin begins a loving and chastening discourse with Bruno:

"I am she who is related to the Divine Trinity. I am the Virgin of Revelation. You have persecuted me, now is the time to stop! Come and be part of the Holy Fold which is the Celestial Court on earth. God's promise is unchangeable and will remain so….Live the divine doctrine. Practise Christianity. Live the Faith,...Pray much and recite the Rosary for the conversion of sinners, of unbelievers and of all Christians."vii

The beloved Sisters of the Missionaries of Divine Revelation, an order founded out of these events, elaborates wonderfully on the messages further:

I am who I am in the Divine Trinity

“The Virgin Mary reminds us that She is intimately connected to the Most Holy Trinity: She is the daughter of the Father, the Mother of the Son and the Spouse of the Holy Spirit.”viii

I am the Virgin of the Revelationix

Our Lady implies in all beauty that She, through Her Immaculate purity in all ways—body, mind, and will—is inseparably conjoined with the absolute purity of the Church—one, holy, catholic, and apostolic—a Church that possesses absolute immaculate light in all her formal teachings on faith and morals. All that is proposed by the universal and regular Magisterium of the Church is true, pure and holy, just as the Virgin utterly receives all truth, purity, and holiness into her being. Consequently, the Virgin exhorts Bruno to return to the holy fold.

“The Virgin Mary, through Bruno, exhorts all who are outside the Catholic Church (Holy Fold) to enter or to return because it is founded by Jesus Christ on Peter and His Apostles. The Church is the universal ‘Sacrament of Salvation’ for all of humanity. Mary invites us to return to the pure fount of the Gospel, that one finds only in the Magisterium of the Church, that is in the Holy Father and the Bishops united with him.”x

Saul, Saul, Why dost thou Persecute Me? I am Jesus, whom you Persecute!
[Bruno, Bruno], you have persecuted me, now is the time to stop! [I am the Virgin of Revelation!]

The parallels are immediate: an Old Saul and a New Saul; a New Adam and a New Eve. In fact, to step back in our chronology, Bruno’s wrath against the Church was so great that at the time of these events, he was plotting to soon murder the Pope. Hence, just as Saul was on the road to murder Christians, the children of of the New Adam, Bruno was on journey to murder the man who is the fullest child of the New Eve. In both cases, they are cast down into crisis, they see light, a veil over their eyes is removed, and they come to a radically different reality than that which they perceived before. In one case, it is the New Adam opening an Old Testament Pharisee’s eyes, and in another, it is the New Eve opening a New Testament Pharisee’s eyes. Our Lady, in fact, told Bruno that he would be a new St. Paul.xi

Now, then, as the Church—one in truth, one in love, and one in practice—we pray fervently for the day when all the Protestants in similitude to the old Bruno shall reenter the fold, the Mysterious Body of Jesus, the bosom of redemption, the Ark that alone can preserve its voyagers from the ocean of doctrinal and moral floods of human history, the Church! And our prayers, most likely, will not be in vain! To elaborate, from EWTN scholarship into the fully approved Private Revelations down though the centuries, the best scenario that can assuaged from them is that the glorious reunion of Christians will become a major historical reality. Yes! More specifically, the general revelations place us currently into a period of intermediate godlessness, with a conditional epic chastisement awaiting. With or without the chastisement, a glorious reunion of Christians and renewal of humanity into the Church is coming. This then will usher in a beautiful age of peace, when nearly all men will live the Gospel in love. Only after this extended period of historical light will there arise the great apostasy, the personal Antichrist figure, and the associated end of the world itself.xii

Obviously, how this reunion will be attained would certainly be a subject for great profundity. For, what will open the eyes of the hardened heretics? From much pondering in my heart, I believe two dimensions help us unravel the mystery:

  1. To experience the very consequences of their errors for what they are, the true nature
  2. To encounter the mystical triad relationship of Mary, the Church’s doctrine, and the purity of the Catholic understanding of human sexuality

Now, one may ask, more specifically, what is meant by the second dimension? Allow me to elaborate.

Firstly, if we consider that Mary is intimately tied to the conversion of heretics, then the very existence of heresy implies that there is rupture of Christian unity in the Divine Mystery. Christ knew that His disciples would separate, from all eternity as the Son, and even in His Human Nature. And yet the communion willed by the Christ is most intimately present in the Sacrament of Sacraments, the Holy Eucharist, Indeed, it is called, as the supreme Sacred Mystery, Holy Communion. The Mass itself, with the Sacrament of Thanksgiving as its culmination, is a testimony to the sacred union willed by Jesus for his disciples. For, where the Catholic Mass is, there also is the sign and reality of the ultimate oneness Christ desires for His Father’s children.

Toward this end, the redemption is supreme in the Eucharist, the greatest grace. All other sacraments are merely sanctifying grace, whereas the Eucharist is God Himself. Hence, the supreme mediation of grace is the priest bringing us God. Yet, Mary brought us God from her womb! Mary contributes her flesh to the Christ! Hence, feeding on Christ means that in some sense we partake of Mary’s essence! Therefore, Mary is integral to closeness with God, so that Mary is integral to the transmission of the grace of God, and hence Co-Mediatrix!

We return, then, to the reality that if the New Adam converted His blasphemers, the New Eve will convert her blasphemers, and this, precisely in her role as Co-Redemptrix. The role of Mary as Co-Redemptrix flows from the beauty of her messages above as the Virgin of Revelation. More specifically, as we saw, Revelation is intrinsically bound up with the authority of the Church, which gives it is infallible authenticity. Moreover, it was left out in our initial account of Bruno’s conversion that the very cove where the apparition occured was a place of known immorality. Hence, Mary comes to sanctify these three wonderful realities: Her purity, which emanates out to her dogmas, the purity of the Church [Our Lady of Revelation], and the purity demanded in literal sexuality. This, then, I argue is the great profundity that we can propose in this second dimension: that Mary’s essence and purity is mystically united with the purity of Church Doctrine and with the purity of the Church’s teaching on human sexuality. More particularly, we can argue that there is an inseparable and wonderful union between these three realities, and that this purposefully implies that to the degree that Catholic doctrine is attacked by non-Catholic Christians, the other two principles suffer to the same degree.

In point of fact, It works out perfectly. Let us develop it.

Firstly, remember that there are two forms of rift in Christ’s Body, schism, which is minor, and heresy, which is severe. Obviously, these divulge historically to Orthodoxy and Protestantism.

Let us explore schism first. Again, the Orthodox differ with us only in a minor way. They possess true Apostolic Succession, they have Tradition, and therefore they have all seven sacraments in validity. The main issues are the minor dispute of the Filioque, and then their speculative consideration of the Catholic doctrinal development since the schism at the juncture of the first and second millenniums of the Church. Much of it they do accept, but some they debate.

Predictably, then, precisely because their doctrinal rift with us is light, their disputes on the Virgin are minor as well. In fact, of the five primary Marian dogmas, they more or less only contest, one, and appropriately, this is the one on purity, the Immaculate Conception. Otherwise, they accept her Divine Maternity, her perpetual virginity, her intercessory role, and her assumption.

Moving on to sexuality, the Orthodox have some impurities. They allow limited divorce and remarriage. Toward that end, with a keener view of the sacredness of the sacrament of marriage, they punish remarriage with a declaration of mere natural reality, and not a sacrament. As for artificial birth control, they condemn the chemical methods realizing that those frequently act as abortificiants, but they allow the barrier methods. A notable aspect here is that they sanction their couples from using birth control unless seeking consultation from a priest. We will see that this far better than in typical Protestantism.

What about the heretics? Obviously their doctrinal attack is severe. They have rejected the Succession and Tradition and accept only Scripture. Moreover, precisely without the Church’s guidance, they confound the Scriptures ad infinitum with practically any heresy you can think of somewhere in the ocean of their chaos.

And lo and behold, as we may excpect, their assault on Mary, especially from the conservative ones, is effectively complete.

  • Mary is NOT Mother of God
  • Mary is NOT a Perpetual Virgin
  • Mary is NOT an Intercessor
  • Mary is NOT Assumed
  • Mary is NOT Immaculate

These are all intuitive: Mary is intimately united to God because within Her, God dwells. God derives flesh and life from her into His Divine Being. But to degree that one separates from the Body of Christ, too, they rip the Mother of the Divine from Her Savior.

Mary is a perpetual virgin because spousehood is permanent, inseparable. Mary, having as her Divine Spouse the Spirit, and since this spousehood is supreme and eternal in light of her irrevocable role as the Mother of the God-man and Savior, Jesus the Christ and Anointed One, it cannot be extinguished. Therefore, for Mary to join herself to a mere mortal is unthinkable. Yet, too, the heretics have radically separated themselves from the Body of Christ, and so see no harm in ripping the Ever-Pure Virgin away from her infinite Spouse and bring her to a mere carnal person, however holy.

Mary as Intercessor implies several realities, firstly, the very actuality of intercession. Intercession is supreme doctrine that flows from the communion of saints, and in particular, the union God has established between heaven, purgatory, and earth, the loving and profound society of Gods’ Holy ones: the ones in battle, with the victory yet sought after, and those who have won the victory, whether suffering because of justice, or utterly champions before the throne of the Beatific Vision. Hence, if heretics radically separate themselves from the Body of Christ, how much more will they tear heaven and earth apart, as well as reject the winners who suffer. Indeed, God has both mercy and justice as dual attributes of His Divine Being, which do not conflict but complement one another. Consequently, when, again, the heretics severely separate from Christ, they distort both aspects of God, thereby creating a false dichotomy in mercy [on the one hand, presumption (“I have no need of mercy”), and on the other hyper-apprehension (“I will never be forgiven, I am not worthy of mercy”)] , so that with these extremes of Divine mercy, justice itself becomes polarized as well, which is to say, those who are forgiven are forgiven all debt, and those who are not receive the full sentence of eternal fire. As it stands, then, the suffering souls become nonexistent. All this, once again, murders the communion of saints, and thereby sets up a conception of existence that places heavenly creatures lacking any real specific awareness and love for creatures on earth. All the more, then, will they attack the supreme intercession of intercessions, that of the Immaculate Virgin.

In separating from the Church, unlike the Orthodox, who retain effectively the fullness of Divine Life in all seven sacraments, the heretics have lost, through intrinsic necessity, five of the seven sacraments, the ones that require the holy orders. With such great supernatural life tragically lost, how can they not also project that loss of life upon the Virgin, so that she has lost life and remains so until the Resurrection at the end of time? For, Jesus the Christ said, I am the Resurrection, the Way, and the Life, and if His Mother is the supreme partaker of His Divine Nature, even fully and spotlessly, how can she not most completely participate in His Resurrection. Hence, the heretics deny Her assumption.

Finally, the Virgin is pure, and the heretics are very impure doctrinally, and must therefore vehemently assault Her most Chaste and Pure Heart.

And as for sexuality, it just continues as above: Protestantism tends to have unlimited divorce and remarriage. And even more diabolical to this is that Luther demoted marriage out of a sacramental union and down to a merely civil one. Indeed, too, heretics, with their innumerable heresies, are in spiritual contraception to a supreme degree, far more than the Orthodox, so that the Orthodox appropriately accepting minimal artificial birth control, the heretics tend to have any form of birth control, which is to say, they will use not only barriers but, if they are not aware of the implications, chemicals. We can recall the wonderful man in Catholic evangelization, Steve Ray, who has recounted in sharing his testimony that when he was young, his father, a very staunch Baptist, was driving the family and they passed a Catholic Church. There, a large family was entering the church for Mass, and his father told him, “You see, son, those are Catholics.” He effectively asked why. His father responded, “Because they are not carrying the Word of God with them.” Later in life, as Mr. Ray was still journeying in Protestantism, he nevertheless, by the grace of God, chose to bless the Lord with a larger family. The funny thing was that time and again, when he would visit Protestant churches, even conservative ones, he would get chastised by fellow church members for having a large family.

This, of course, is not to incriminate merely a lot of Protestants. For, to be sure, it is a very unfortunate fact that most “Catholics” in western civilization are contraceptors with few chidlren. Yet, here is the point: those Catholics are usually contraceptors in a spiritual sense toward the Church as well: they do not accept the Church’s authority, like evangelicals; they do no accept the moral doctrines, and they are not Marian, which is to say, they have no real personal relationship with Mary or Jesus, they do not pray the Rosary daily, and just go through the motions.

The point, then, overall, is effectively definitive: the more one attacks Church doctrine, the more one will attack Mary and the more one will descend into impure teachings on sexuality.

Now we move on to the second dimension, that the heretics must experience the full nature and consequences of their errors. This is more in keeping with the writings which I have authored here before. To the point, In the Armageddon article,xiii and in the Babel article,xiv we see that when man reaches the apex of godlessness, the consequences of violating God and the moral law eventually catch up to the society, and it suffers collapse. The issue here is, however, that this is describing consequences for the violation of the Decalogue, but that does not apply to conservative Protestants, who largely revere the same Decalogue. Rather, heretics must face their doctrinal errors. One might then inquire, is there a rigorous and theological way to structure their errors? I do definitely think there is and that it involves expanding on the loaves and fishes sacraments discourse.xv To elaborate, we saw there that, as referenced above earlier, heretics lose five sacraments and retain only two, the two that do not require the Episcopate. This, or course, ended up relating to the five loaves and two fish. Of course, the two fish were Baptism and Marriage, and the fish were appropriate as imagery, since fish come from the sea, which is a place of chaos, and Scripture testifies that we should be tossed to and fro by every wave of doctrine. Indeed, as we also saw above, the Pharisaical heretics are tossed all over the sea of doctrinal chaos, and there is no remedy unless they precisely reenter the bosom of the Church, where the stability of the earth, the pillar and “ground” of truth can sustain them. [1 Tim 3:15] How does this work?

  • The core element to convert: charityh, the woman alabaster jar, phariess, old and new
  • will convert by suffering and bigotry, and charity, and mercy
  • discuss traits of old and new pharisees
  • rapture, will be none
  • hard hearted, unmericful, bigoted, literalists
  • innocent heretics victim


ii Virgin Of Revelation – Tre Fontane, https://indefenseofthecross.com/marian-apparitions/virgin-of-revelation/

iv From Contemplating Murder to Honoring Mary: The Marian Apparition at Tre Fontane, https://www.ncregister.com/daily-news/from-contemplating-murder-to-honoring-mary-the-story-of-the-marian-appariti

vii Ibid.

viii The message, https://www.mdrevelation.org/the-virgin-of-revelation/the-message/

ix Ibid.

x Ibid.

xi Virgin Of Revelation – Tre Fontane, https://indefenseofthecross.com/marian-apparitions/virgin-of-revelation/

xii Susan Brinkman, Are We Living in the End Times?, https://www.womenofgrace.com/blog/?p=24182#more-24182

xiii Scott Pauline, “Armageddon and the ‘Kings from the Strife,’ Probing Deeper into the Meaning of Strife,” Homiletic & Pastoral Review, Nov 6, 2017, hprweb.com/2017/11/armageddon-and-the-kings-from-the-east/

xiv Scott Pauline, “Pentecost, the New Babel,” Homiletic & Pastoral Review, Jun 30, 2016, hprweb.com/2016/06/pentecost-the-new-babel/

xv Scott Pauline, “Sacramental Ecclesiology in the Loaves and Fishes,” Homiletic & Pastoral Review, Sep 27, 2016, hprweb.com/2016/09/sacramental-ecclesiology-in-the-loaves-and-fishes/




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