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Driven by Faith, Greed, and Glory: Unpacking the Motives for the Crusades

 

The Crusades, a series of military expeditions spanning centuries, remain a complex and often misunderstood period in history. While commonly associated with religious fervor, the motivations behind these ventures were far more intricate than a simple desire to reclaim the Holy Land. A confluence of factors, including religious zeal, political ambition, economic incentives, and social pressures, propelled men and women from across Europe to take up the cross and journey eastward. Understanding these intertwined motivations is crucial to comprehending the Crusades and their lasting impact. These expeditions were not monolithic in their purpose, but rather a reflection of the diverse and often conflicting desires of those who participated. Analyzing these motivations allows us to move beyond simplistic narratives and appreciate the complex tapestry of human behavior that fueled these historical events.

Religious Zeal:

The medieval world was deeply religious, and the concept of a "holy war" held significant sway. For many, participating in a Crusade was seen as an act of profound piety, a way to demonstrate their devotion to God and earn spiritual merit. The Church actively promoted this view, offering indulgences – remissions of sins – to those who took the cross. The promise of salvation and eternal reward was a powerful motivator, particularly for those living in a world marked by hardship and uncertainty. This spiritual incentive was often intertwined with a fear of damnation and a desire to secure a place in heaven. The Church's emphasis on the importance of pilgrimage and the sanctity of the Holy Land further reinforced this religious fervor.

The desire to liberate the Holy Land from Muslim control was a central theme in papal pronouncements and popular preaching. Jerusalem, as the site of Christ's crucifixion and resurrection, held immense spiritual significance for Christians. The idea of reclaiming this sacred city, along with other holy sites in Palestine, resonated deeply with many believers. This religious fervor was often intertwined with a sense of righteous indignation at what was perceived as the desecration of Christian holy places. The stories of persecution of Christians in the East, often exaggerated or fabricated, further fueled this sense of outrage and the desire to intervene.

Beyond the grand narrative of liberating the Holy Land, personal piety also played a significant role. Many individuals likely joined the Crusades as a form of pilgrimage, seeking spiritual purification and a closer connection to God. The arduous journey to the East, fraught with peril and sacrifice, could be seen as a form of penance, a way to atone for sins and demonstrate the sincerity of one's faith. This personal quest for spiritual fulfillment, combined with the broader religious context, fueled the ranks of the crusading armies. Some may have sought absolution for past sins, while others hoped to achieve a higher level of spiritual understanding. The belief in the power of relics and the importance of visiting holy sites also contributed to this motivation.

Political Ambition:

The political landscape of medieval Europe was characterized by competition and ambition. Kings and nobles were constantly vying for power and territory. The Crusades offered an opportunity for ambitious rulers to expand their influence and prestige. Leading a crusading army could enhance a ruler's reputation, both at home and abroad, and solidify their authority. The potential for acquiring new lands and wealth in the East was also a powerful incentive. For some rulers, the Crusades provided a convenient way to consolidate their power and unite their kingdoms under a common banner.

The papacy also played a key role in the political dynamics of the Crusades. By calling for these expeditions, the popes asserted their authority over secular rulers and strengthened their position as the leaders of Christendom. The Crusades thus became a tool for papal aggrandizement, allowing the Church to exert its influence on European politics. The promise of papal blessings and support could be a powerful motivator for rulers considering participation. The popes also used the Crusades to promote their own agenda, such as reforming the Church and combating heresy.

The Byzantine Empire, facing threats from the Seljuk Turks, also had political motivations for supporting the Crusades. Although the relationship between the Byzantine emperors and the Western crusaders was often fraught with tension, the Byzantines hoped that these expeditions would help them regain lost territories in Anatolia and secure their borders. This complex interplay of political interests between the papacy, European rulers, and the Byzantine Empire shaped the course and direction of the Crusades. The Byzantines saw the Crusades as a way to bolster their defenses and reclaim their former glory.

Economic Incentives:

The medieval economy was largely agrarian, and land ownership was the primary source of wealth and power. For many younger sons of noble families, who stood to inherit little or no land, the Crusades offered a chance to acquire land and wealth in the East. The prospect of establishing themselves as lords in the newly conquered territories was a strong motivator for many knights and other warriors. The lure of fertile lands and potentially lucrative trade routes in the East was a significant factor. Some younger sons may have seen the Crusades as their only opportunity to achieve social and economic advancement.

The Crusades also stimulated trade between Europe and the East. The transport of troops and supplies required a vast logistical network, which benefited merchants and ship owners. The establishment of Crusader states in the Levant opened up new markets for European goods, further fueling economic activity. This expansion of trade routes and commercial opportunities contributed to the growth of towns and cities in Europe. The increased availability of exotic goods from the East also stimulated demand and further fueled trade.

Beyond the grand ambitions of acquiring land and wealth, more immediate economic incentives also played a role. Many crusaders were promised pay for their services, and the opportunity to plunder captured cities and territories was a significant attraction for some. The lure of immediate financial gain, combined with the potential for long-term economic benefits, contributed to the widespread enthusiasm for the Crusades. The prospect of booty and the potential for enrichment through raiding and conquest were powerful motivators for many.

Social Pressures:

Medieval society was highly stratified, and social status played a crucial role in shaping individual lives. For knights and other members of the warrior class, participating in a Crusade was seen as a way to enhance their social standing and demonstrate their martial prowess. The ideals of chivalry, which emphasized courage, honor, and loyalty, were closely associated with the crusading movement. Crusading was seen as a noble and prestigious activity, a way to prove one's worth and earn glory. The stories of heroic deeds and valiant knights further reinforced this image.

The Church also played a role in shaping social attitudes towards the Crusades. By promoting the idea that crusading was a meritorious act, the Church encouraged participation and conferred a certain degree of social prestige on those who took the cross. This religious sanction, combined with the cultural emphasis on martial virtues, created a social climate in which crusading was seen as a noble and honorable pursuit. The Church's endorsement of the Crusades lent them an aura of legitimacy and respectability.

Beyond these broader social and cultural factors, individual motivations were also influenced by social pressures within their own communities. The fear of social ostracism or the desire to conform to societal expectations likely played a role in persuading some individuals to join the Crusades, even if they were not particularly enthusiastic about the prospect. The pressure to conform to the prevailing social norms and the fear of being seen as cowardly or unmanly could be powerful motivators. Some individuals may have also been motivated by a desire to escape the constraints of their social class or find adventure and excitement.

Conclusion:

The Crusades were a complex historical phenomenon driven by a confluence of intertwined motivations. While religious zeal played a significant role, it is important to recognize the influence of political ambition, economic incentives, and social pressures. Understanding these diverse factors is essential to comprehending the Crusades and their lasting impact on the world. By acknowledging the complexity of the motivations involved, we can move beyond simplistic narratives and gain a more nuanced understanding of this pivotal period in history. The Crusades serve as a reminder that human behavior is rarely driven by a single motive, but rather by a complex interplay of factors. Studying these motivations allows us to gain a deeper insight into the human condition and the forces that shape historical events.

The Crusades: Seeking Understanding

The word "Crusades" conjures vivid, often romanticized, images: knights in shining armor, emblazoned with the cross, charging valiantly into the Holy Land. These images, while potent, often obscure the complex historical reality. The Crusades were not simply straightforward wars of religious fervor, but a series of conflicts spanning centuries, driven by a confluence of intertwined motivations. My research has revealed a tapestry woven with threads of deep faith, shrewd political maneuvering, the allure of economic opportunity, and, regrettably, brutal violence. This series of posts will examine the multifaceted history of the Crusades, meticulously exploring their origins within the medieval world, dissecting the complex motivations of those who participated, charting the course of key events, and, perhaps most importantly, reflecting on their lasting and often still-felt consequences.

It is a common misconception to portray the Crusades as purely religious wars, a simplistic narrative of pious Christians battling infidels for control of sacred sites. While the yearning to reclaim the Holy Land for Christendom undoubtedly played a crucial role, particularly in the popular imagination and the pronouncements of the Church, the historical record reveals a far more intricate picture. Economic incentives, such as the promise of land and wealth, were powerful motivators for many, especially the younger sons of noble families. Furthermore, the political ambitions of European rulers, eager to expand their territories and influence, significantly shaped the course and direction of these expeditions. Understanding this complex interplay of religious zeal, economic opportunity, and political ambition is essential to a nuanced comprehension of the Crusades.

The historical period we designate as the "Crusades" was not a monolithic event but rather a series of distinct campaigns, each unfolding within its own specific historical context and driven by its particular objectives. From the initial, momentous call to arms by Pope Urban II in 1095, which ignited the fervor of the First Crusade, to the later, often less successful and more fragmented crusades, the narrative is replete with dramatic twists and turns, marked by both inspiring moments of triumph and devastating, often tragic, defeats. We will examine each of the major Crusades individually, carefully highlighting the key figures who shaped their course, analyzing their strategic significance within the broader geopolitical landscape, and, crucially, evaluating their ultimate outcomes, both immediate and long-term.

The Crusades did not erupt in a vacuum; they were deeply embedded within the complex geopolitical realities of the medieval world. The rise of the Seljuk Turks in the East, who posed a significant threat to the already precarious position of the Byzantine Empire, created a climate of instability that directly contributed to the call for the First Crusade. The concept of pilgrimage, so central to medieval Christian piety, and the profound importance attached to the Holy Land as the locus of Christ's earthly life and resurrection further fueled the desire to secure access to these sacred sites. Besides, the evolving power dynamics within Europe, particularly the growing authority of the papacy, played a crucial role in shaping the organization and promotion of these expeditions. Understanding these broader historical currents, this complicated web of political, religious, and social factors is necessary to grasp the full context in which the Crusades unfolded.

The impact of the Crusades echoed far beyond the immediate boundaries of the battlefield. They profoundly and often tragically affected relations between Christians, Muslims, and Jews, leaving a complex legacy of both limited cultural exchange and, more significantly, enduring mistrust and resentment that continues to shape interfaith relations in some quarters even today. The Crusades also had significant, albeit sometimes indirect, consequences for the development of European society. They contributed to the expansion of trade networks, facilitated the growth of centralized states as monarchs consolidated power to lead or support these ventures, and, perhaps most controversially, played a role in the rise of papal authority, as the papacy became a central organizing force behind these large-scale expeditions. We will analyze these diverse and long-term effects, exploring their profound influence on the course of Western history and their continuing relevance to our understanding of the present.

This series of posts will not shy away from the darker, more uncomfortable aspects of the Crusades. Committed to the pursuit of truth, I believe it is vital to acknowledge the prevalent violence and brutality that characterized these conflicts, the horrifying atrocities committed by all sides involved, and the immense suffering endured by countless individuals – men, women, and children – caught in the crossfire. The historical record, while often incomplete and subject to interpretation, reveals a complex and often disturbing picture, one that includes not only inspiring acts of courage and unwavering devotion but also, and equally importantly, instances of shocking cruelty, barbarity, and a disregard for human life that are deeply troubling. A complete and honest understanding of the Crusades requires confronting these difficult truths and acknowledging the shadows alongside the light.

Through this in-depth exploration of the Crusades, we aim to provide a balanced, nuanced, and, above all, historically accurate perspective on this pivotal period in world history. By carefully examining the complex and often conflicting motivations that drove the Crusades, meticulously charting the course of these expeditions, and thoughtfully analyzing their multifaceted and long-lasting consequences, we hope to foster a deeper understanding of the intricate interplay of faith, politics, and culture that shaped the medieval world and continues to resonate in our own time. Join me as we embark on this challenging but essential journey through the world of the Crusades, seeking not to judge the past by the standards of the present but rather to understand it on its own terms, however difficult that may be.

For further research into the Crusades please look into the following sources:

Primary Sources (Contemporary Accounts):

• Chronicles: These are accounts written by people who lived during the time of the Crusades. Examples include: 
• The Alexiad by Anna Comnena (Byzantine perspective)
• The Chronicle of Fulcher of Chartres (Early Crusader states)
• The Deeds of the Franks (Anonymous account of the First Crusade)
• William of Tyre's A History of Deeds Done Beyond the Sea* (Later Crusader states)
• *Ibn al-Athir's al-Kamil fi al-Tarikh (Muslim perspective)
• Various accounts by Jewish chroniclers (Experiences of Jewish communities)
• Letters: Letters written by key figures, such as Pope Urban II, Bernard of Clairvaux, and various kings and nobles, provide valuable insights into their motivations and perspectives.
• Legal Documents: Charters, treaties, and other legal documents offer information about the political and economic aspects of the Crusades.

Secondary Sources (Modern Scholarship):

• General Overviews: 
• A History of the Crusades by Steven Runciman (A classic, multi-volume work)
• The Crusades by Thomas Asbridge (A more recent and accessible overview)
• God's War: A New History of the Crusades by Christopher Tyerman (Examines the broader context)
• The Oxford History of the Crusades (A multi-author, multi-volume series)
• Specialized Studies: These works focus on specific aspects of the Crusades, such as: 
• Religious motivations
• Military history
• Economic and social impact
• Cultural exchange
• The experience of different groups (e.g., women, Jews, Muslims)

Key Authors in Crusade Studies:

• Jonathan Riley-Smith
• Christopher Tyerman
• Thomas Asbridge
• Steven Runciman
• Karen Armstrong

This list is not exhaustive, but it provides a starting point for further research. When studying the Crusades, it's crucial to consult a variety of sources, including both primary and secondary materials, and to consider different perspectives to gain a comprehensive understanding of this complex period. Always be mindful of potential biases in historical accounts and strive for a balanced and nuanced interpretation of the evidence.

The Catholic Mass as a Sacrifice

    The Catholic Mass is often misunderstood by those outside the faith, and even by some within it. At its core, the Mass is a profound mystery and a sacred ritual that embodies the sacrifice of Jesus Christ. This understanding is deeply rooted in Scripture, the teachings of the Church Fathers, and the Catechism of the Catholic Church. The Mass is not just a gathering of believers but a re-presentation of the one sacrifice of Christ on Calvary. It is a moment where heaven and earth meet, and the faithful are invited to participate in the divine mystery. 

     Scripture provides a solid foundation for understanding the Mass as a sacrifice. During the Last Supper, Jesus instituted the Eucharist, saying, "Do this in memory of me" (Luke 22:19). The Greek word used here, "anamnesis," is rich with sacrificial connotations, often translated as "memorial offering" or "memorial sacrifice". This indicates that the Eucharist is not merely a symbolic act but a re-presentation of Christ's one sacrifice on Calvary. Additionally, in 1 Corinthians 11:26, St. Paul emphasizes that "as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes," highlighting the sacrificial nature of the Eucharist. 

    The writings of the Church Fathers further illuminate this sacrificial nature. St. Ignatius of Antioch, writing in the early second century, emphasized the unity of the Eucharist with the sacrifice of Christ. He urged the faithful to "make certain, therefore, that you all observe one common Eucharist; for there is but one Body of our Lord Jesus Christ, and but one cup of union with his Blood, and one single altar of sacrifice". This early testimony underscores the belief that the Mass is a true and real sacrifice. Similarly, St. Justin Martyr, in his First Apology, described the Eucharist as the "pure offering" prophesied by Malachi 1:11, further affirming its sacrificial character. 

    The Catechism of the Catholic Church also affirms this understanding. It states, "The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit" (Catechism of the Catholic Church, 1366). This teaching highlights that the Mass is not a new sacrifice but the same sacrifice of Jesus, made present in an unbloody manner. The Catechism further explains that the Eucharist is a "sacrament of love, a sign of unity, a bond of charity, a Paschal banquet" (CCC, 1323), encapsulating the multifaceted nature of this sacred mystery.     

    The sacrificial nature of the Mass is further evidenced in the prayers and rituals of the liturgy. The priest, acting in the person of Christ, offers the bread and wine, which become the Body and Blood of Christ. This offering is a continuation of Christ's self-giving on the cross, a gift to the Father for the salvation of the world. As the Council of Trent declared, the Mass is "a true and real sacrifice" and "a propitiatory sacrifice" that makes up for our sins and obtains their forgiveness4. The liturgical prayers, such as the Roman Canon, explicitly refer to the sacrificial nature of the Eucharist, reinforcing this central belief. 

    Moreover, the Mass is a communal act of worship, where the faithful join in offering themselves along with Christ. This is beautifully expressed in the prayer of the Roman Canon: "We offer you, Lord, the Bread of life and the Chalice of salvation, giving thanks that you have held us worthy to be in your presence and minister to you." This prayer reflects the participation of the whole Church in the sacrificial offering. The Second Vatican Council also emphasized the active participation of the laity in the liturgy, encouraging the faithful to unite their own sacrifices with that of Christ. 

    The Eucharist, as the source and summit of the Christian life, nourishes and strengthens the faithful. It is a sacrament of love, a sign of unity, and a bond of charity. Through the Eucharist, believers are united with Christ and with one another, forming one body in Him. This unity is a powerful witness to the world of the transformative power of Christ's sacrifice. The grace received in the Eucharist empowers the faithful to live out their Christian vocation in their daily lives, bearing witness to the love of Christ in the world. 

    In conclusion, the Catholic Mass is a profound mystery that embodies the sacrifice of Jesus Christ. Rooted in Scripture, affirmed by the Church Fathers, and taught by the Catechism, the Mass is a true and real sacrifice that makes present the one sacrifice of Christ on Calvary. It is a gift of love, a source of grace, and a means of salvation for all who partake in it. The Mass invites the faithful to enter into the mystery of Christ's passion, death, and resurrection, and to offer themselves in union with His perfect sacrifice

Just a question

I would like to know if anyone knows what Jesus meant when he said "It is finished" from the cross. He could not mean his work because that still continues today. He could not have meant the reparation of sins because this did not happen until the resurrection. Any ideas?

Fr. Larry Richards "I Thirst For You"

Listen to Fr. Larry for life and love. This will help you through your day and your Life!

Are your beliefs found in the bible?

The fast answer to this is a resounding yes! But we are not looking for a fast answer, are we? We want to see where in the bible our beliefs are. This is a difficult topic to cover because there are so many beliefs that need to be covered. I will be adding to this post as time goes on. Please look over it from time to time to see any additions you may have missed. Also, if you have any questions please post them so I may address them for you.  For this discussion, we will turn to scripture and the Catechism of the Catholic Church for all the answers we need. You are going to say I don’t believe that a book written by the Catholic Church has the authority or ability to change my understanding of what the Church believes. I want to use the Catechism as a reference point showing what the Church actually teaches. The Catechism is simply a reference book for Catholicsbook for anyone, for that matter, to see in writing what the Church actually teaches of any given subject. 

I feel the best place to start with the basic beliefs of The Catholic Church is to start with the creed. We use two different creeds the first being the Apostles’ Creed and the second being the Nicene Creed. 

The Apostles’ Creed

I believe in God, the Father almighty, 
creator of heaven and earth.

I believe in Jesus Christ, God's only Son, our Lord, 
who was conceived by the Holy Spirit, 
born of the Virgin Mary, 
suffered under Pontius Pilate, 
was crucified, died, and was buried; 
he descended to the dead. 
On the third day he rose again; 
he ascended into heaven, 
he is seated at the right hand of the Father, 
and he will come again to judge the living and the dead.

I believe in the Holy Spirit,
the holy catholic church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting.

AMEN.

Nicene Creed

We believe in one God, The Father, the Almighty, Creator of heaven and earth,

Of all that is seen and unseen.

We believe in one Lord, Jesus Christ, the only son of God,

Eternally begotten of the Father,

God from God, Light from Light, true God from true God

Begotten, not made, consubstantial with the Father. Through Him, all things were made.

For us men and for our salvation he came down from heaven:

By the power of the Holy Spirit, he was born of the Virgin Mary and became man.

For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried.

On the third day he rose again in fulfillment of the Scriptures; he ascended into heaven and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead, and his kingdom will have no end.

We believe in the Holy Spirit, the lord, the giver of life,

who proceeds from the Father and the Son.

With the Father and Son, He is adored and glorified.

He has spoken through the profits.

We believe in one holy catholic and apostolic Church.

We acknowledge one baptism for the forgiveness of sins,

We look for the resurrection of the dead, and the life of the world to come.

Amen

These are only the basic beliefs of the Catholic Church. For a full understanding of the beliefs of the Catholic Church, you need to look at and read the Catechism of the Catholic Church (www.vatican.va/archive/ENG0015/_INDEX.HTM). This will cover each statement of the creed fully and give scripture references. I wanted to also answer the question of why two creeds. The Apostle's creed is from the early Church. The Catholic Enclyopida dates the traditional writing or first public statement of the creed to Pentecost. Giving each of the twelve one statement of belief from the creed. The Nicene creed comes from the council of Nicaea which took place in 325 ad.  The Nicene Creed defines the beliefs in greater detail. This council also established many of the beliefs we hold true today. The Church was still in its infancy and still trying to understand all of what Jesus had taught. The council of Nicaea address many of the questions being asked and also put an end to the heresy of Arius from that time. This is a basic statement of beliefs now we can get to the meat of things.

I will look at scripture alone as opposed to scripture and tradition. Which one is supported in scripture? Where did scripture come from as we know it today come from?

Just a Question

Does anyone have any idea of what Jesus meant when he said "It is finished" from the cross? It could not mean that his work was done because that is still continuing today. It could not mean that the reparation for our sins was complete because this did not happen until the Resurrection. So what was meant by this? I am hoping for some ideas.

On Eagle's Wings, A Memorial

Our Lady of Tears

Our Lady of Tears

"Through this rosary the devil will be conquered and the power of hell will be destroyed."

Our sweet Lady of Tears - The Helper of the Poor and Suffering Mankind - as she appeared to Sister Amalia of the Scourged Jesus in Campinas, Brazil on March 8, 1930.

Humble Beginnings

Shortly after World War I and around the time of the Great Depression in America, there lived a pious religious named Sister Amalia of the Scourged Jesus. Her convent, called the Institute of the Missionaries of the Scourged Jesus, was located in South America in Campinas, Brazil.

Monsignor Count Franciscus von Campos Barreto, Bishop of the Diocese of Campinas, established the Institute with Sister Amalia's help as a cofoundress. Sister was also one of the first eight women to dedicate their lives to the service of God there.

As Saint Francis, Padre Pio and Theresa Neumann, Sister Amalia was privileged to bear the stigmata of Christ. By this mark alone, it is apparent her destiny was to be a victim soul for the needy. This certainly was befitting her generous and sacrificial nature.

On December 8 -- the Feast of the Immaculate Conception -- 1927, Sister Amalia made her temporary vows and received her habit. Exactly four years later, on December 8, 1931, she professed her perpetual vows, and became a nun consecrated to the Church and God.

Sister's Tearful Relation

One day in the Fall of 1929, one of Sister Amalia's male relatives called on her at the convent. He was in great need. His wife was seriously ill, and he was -- understandably and sadly -- greatly distressed. He relayed to sister, that according to the diagnosis of several doctors, his spouse's affliction was incurable, and he did not know what to do or what God expected of him. She was his last hope.

Grief-stricken and teary-eyed, her relation cried despairingly aloud, "What will happen with the children?"

Sister Amalia's heart also grieved at the sight of her relative's sorrow, and the hardship facing both him and his dependent offspring. Her innate inclinations compelled her to desire to help in any way possible, so while this tale of woe was being told, she turned interiorly towards our Divine Savior in deep reflection and prayer, seeking intently what she could offer or do.

Simultaneously listening and soul-searching, Sister Amalia felt an inner impulse urging her to visit Jesus in church. When their meeting had ended, she faithfully and swiftly responded to this calling.

Seeking Help: To Jesus in Chapel

Upon entering the house of God, Sister Amalia reverently genuflected and proceeded to the steps just before the altar. Here she knelt down and extended her arms towards Jesus in the tabernacle. (By her own account and example, we see Sister Amalia as a highly-perfected soul, with the sweet and tender grace of recognizing -- and responding to -- the Divine Presence of our Lord and Savior in the Most Blessed Sacrament.)

In this devout disposition and posture -- humbly submissive to our Eucharistic King -- she spoke to Jesus, "If there is no hope for the wife of T. . ., then I am ready to offer my life for the mother of the family. What do you want me to do?"

Jesus answered,

"If you want to receive these favors, ask me for the sake of My Mother's tears."

Sister Amalia asked further, "How must I pray?"

In answering, Jesus gave her the following invocations:

"Oh Jesus, listen to our prayers for the sake of the tears of Your most holy Mother!

Oh Jesus, look upon the tears of the one who loved You most on earth and loves You most ardently in heaven!"

Finally, Jesus added,

"My daughter, whatever people will beg Me for the sake of the tears of My Mother, I shall lovingly grant them.

Later, My Mother will hand over this treasure to our beloved Institute as a Magnet of mercy."

This took place on November 8, 1929.

God's Prophecy Fulfilled

Jesus fulfilled this promise to Sister Amalia exactly four months later, in the Spring of the following year. At the divinely appointed time, the Blessed Virgin Mary gave this treasure to heaven's beloved Institute. The following are Sister Amalia's own recollections of what took place.

"It was March 8, 1930. I was in the chapel kneeling on the steps of the altar, as I suddenly felt myself being lifted up.

Then I saw a woman of unspeakable beauty approaching me. She wore a violet robe, blue mantle, and a white veil draped over her shoulders. Smiling, she floated in the air towards me, holding a rosary in her hands, which she herself called "corona" [i.e. circle and means rosary]. Its beads shined like the sun and were as white as snow. Handing me this rosary she said to me,

'This is the rosary of my tears, which is being entrusted by my Son to His beloved Institute as a portion of His inheritance.

The invocations were already given by my Son.

My Son wants to honor me in a special way through these invocations, and so, He will grant all graces that are begged for the sake of my tears.

This rosary will provide for the conversion of many sinners, especially those possessed by the devil.

To the Institute of the Crucified Jesus is reserved a special honor, that is the conversion of many members of a wicked sect to the blooming tree of the Church.

Through this rosary the devil will be conquered and the power of hell will be destroyed.

Get ready for this great battle.'

When our Blessed Mother Mary had finished speaking, she disappeared."

Documentation

In 1934 -- just a few years after the apparitions -- His Excellency Bishop Franciscus von Campinas traveled from Rome to Germany to visit Theresa Neumann in Konnersreuth. He also went to see the Oberammergau Passion Play on May 27th.

Through documentation secured from a contemplative order in Germany and recorded in a pamphlet entitled "Our Dear Lady of Tears," we relay all the particulars and public announcements regarding the apparitions in Campinas and about Sister Amalia -- as given first hand by the Bishop.

His Excellency assured that not only in Brazil, but also in other countries, that after wearing the medal of our dear Lady of Tears -- revealed to Sister Amalia in another apparition by the Mother of God -- innumerable conversions had taken place.

"Innnumerable graces have been received through the praying of the rosary to honor the tears of our dear Lady. The reason lies in the promise of the holy Savior, 'no favor will be refused, when asked of Him for the sake of the tears of His most holy Mother.'

It is well known, that the holy Savior rewards in a special way the sincere reverence for the sorrows of His most holy Mother, which alone are the cause of her tears. Also from Germany, Holland, and Belgium many report of extraordinary favors and graces. They prayed the rosary of our Lady of the Tears daily for nine days, received the holy sacraments and performed works of mercy.

From religious, we understand, that the praying of this rosary is a very dear habit to which they attribute extraordinary graces. For that reason, they pray it daily often to ask graces for themselves and others, the conversion of sinners, heretics, and atheists, to obtain graces for priests and missionaries, to help the dying, and to free the poor souls from Purgatory.

A believing, pious soul, for whom the good of the holy Church, and the honor of God is close at heart, knows without special guidance, what it can and will obtain from our gracious Redeemer through the tears of His most holy Mother.

When sorrow and suffering fill our heart, we direct our thoughts to God. Through the tears of Mary, His most holy Mother, we soften the heart of God, even though it is ever ready to grant us kindness, graces and blessings.

At the present, so it seems to us, the blessed tears of the Mother of Jesus are especially powerful to win the heart of God." -- Msgr. Count Franciscus von Campos Barreto, Bishop of Campinas

Mary's Tears

In this vale of tears world we live in, the apparition of our Blessed Mother to Sister Amalia was not the first or only time that Holy Mary bore her sorrow before one of her children.

In the approved account of Mélanie Calvat -- the shepherdess of La Salette -- we witness Our Lady of La Salette's deep sadness, when she appeared in the French Alps on September 19, 1846:

"The Holy Virgin was crying nearly the whole time she spoke to me. Her tears flowed gently, one by one, down to her knees, then, like sparks of light, they disappeared. They were glittering and full of love. I would have liked to comfort Her and stop Her tears. But it seemed to me that She needed the tears to show better Her love forgotten by men. I would have liked to throw myself into Her arms and say to Her: 'My kind Mother, do not cry! I want to love you for all men on earth.' But she seemed to be saying to me: There are so many who know me not!

I was in between life and death, and on one side, I saw so much desire by this Mother to be loved, and on another side, so much cold and indifference . . . Oh! my Mother, most beautiful and lovable Mother, my love, heart of my heart!

The tears of our sweet Mother, far from lessening her air of majesty, of a Queen and a Mistress, seemed, on the contrary, to embellish Her, to make Her more beautiful, more powerful, more filled with love, more maternal, more ravishing, and I could have wiped away her tears which made my heart leap with compassion and love. To see a Mother cry, and such a M other, without doing everything possible to comfort her and change her grief into joy, is that possible? Oh! Mother, who is more than good, you have been formed with all the prerogatives God is able to make; you have married the power of God, so to speak; you are good, and more, you are good with the goodness of God Himself. God has extended Himself by making you his terrestrial and celestial masterpiece."

This is a deeply moving account.

Another visit from our Lady -- in tears -- occurred over the course of five days, from August 29 to September 2, 1953 in Syracuse, Sicily. Then and there, the image of Mary cried incessantly from a common terra-cotta plaque.

Thousands of people came to witness this miracle of Mary's tears in the simple home of a poor Sicilian laborer. A thorough investigation of the event was conducted by the Church, and confirmed -- through the bishops of Sicily -- that the communication was divinely ordained.

Pope Pius XII, the angelic pastor, was most exclamatory on the Vatican radio, when he proclaimed, "O the tears of Mary!"

Mediatrix of All Grace

A sound and reverent appreciation for the efficacy of the Blessed Virgin Mary's tears should proceed directly from the most simple of meditations on the Passion of Christ.

As we reflect on Jesus' unimaginable agony along the way to Golgotha or nailed to the wood of the Cross, our contemplations are only complete and accurate when they recall and commiserate Mary's sufferings aside her divine Son.

Immediately after meeting Mary on the way to His execution, Jesus was assisted by both Simon the Cyrenean and Saint Veronica. Did not our Lady's motherly tears and prayers effectively intercede for, and obtain these consolations?

Assuredly, her tears of love have obtained -- and continue to -- many consolations for us also, as we ascend our little calvaries. Who can discount the co-redemptive power and force of Mary's immaculate tears? Who also does not want to kiss them away by offering sweet Mother Mary their entire beings.

As Jesus died on the Cross, Mary died interiorly, perfectly -- prayerfully -- offering the sacrifice of her divine Son (with Him) to the Father, for the salvation of all us poor sinners.

As Jesus has given us His Sacred Heart, Mary has given us her Immaculate Heart.

As Jesus has given us His Most Precious Blood, Mary has given us her Most Precious Tears.

In today's perilous times, as we are besieged with seemingly endless and evermore ferocious attacks on the Church and our own salvation, from those who "don't know Mary" -- and those who don't care to -- let the prudent among us seek the support of the tears of Mary, that they may evermore keep us in the Blood of Christ.

Let us "Get ready for this great battle."

Our Lady of La Salette

... as attired (in yellow) and postured when she appeared to the two little shepherds of La Salette -- Mélanie and Maximim -- September 19, 1846. Mélanie's wrote, "The more I looked, the more I wanted to see; the more I saw, the more I loved Her and I loved her with all my might."

Our Lady of Sorrows

This miraculous portrait of the Blessed Virgin Mary in Quito, Ecuador has shed tears.

For certain, our Blessed Mother weeps for Christ's Church and the suffering children entrusted to her maternal heart by God.

The Seven Sorrows of Mary

Another popular devotion to honor and appease the tears of our Lady is to meditate on her seven sorrows. They are Mary's sorrow:

1. At the Presentation and Simeon's prophecy

2. During the flight into Egypt

3. Having lost Jesus for three days

4. Meeting Jesus on the Via Dolorosa

5. Seeing Jesus crucified and die

6. Seeing Jesus' Sacred Heart pierced

7. Having to bury Jesus

The rosary of Our Lady of Tears may be used to pray the chaplet in honor of Mary's seven sorrows. Simply meditate on her sorrows, and pray on the beads as you would pray the rosary, i.e. Our Fathers followed by Hail Marys.

How to Pray the Rosary of Our Lady of Tears

The rosary transmitted to Sister Amalia by the Mother of God consists of forty-nine white beads, which is divided into seven parts by seven larger beads of the same color -- similar to the rosary of the seven sorrows of Mary. At the end, there are attached three more small beads and a medal of our dear Lady of Tears.

Through these instructions we are obviously directed to honor Mary our Mother on account of her sorrows, for which she shed many tears. The medal of our Lady of Tears is an essential part of the rosary, but it must be the way it was revealed to Sister Amalia by the Mother of God on April 30, 1930. In Germany, this medal is made with the specified inscription in all the European languages.

On the Medal to Jesus

O crucified Jesus, we fall at Your feet and offer You the tears of the one, who with deep compassionate love accompanied You on Your sorrowful way of the Cross. O good Master, grant that we take to heart the lessons which the tears of Your most holy Mother teach us, so that we may fulfill Your holy will on earth, that we may be worthy to praise and exalt You in Heaven for all eternity. Amen.

In Place of the Our Father

(and on the final three beads)

V. O Jesus, look upon the tears of the one who loved You most on earth,

R. And loves You most ardently in heaven.

In Place of the Hail Mary

V. O Jesus, listen to our prayers,

R. For the sake of the tears of your most Holy Mother.

On the Medal to Mary

O Mary, Mother of Love, Sorrow and mercy, we beseech you to unite your prayers with ours so that Jesus, your Divine Son, to whom we turn, may hear our petitions in the name of your maternal tears, and grant us, not only the favors we now ask, but the crown of everlasting life. Amen.


Imprimatur; Buchweiser, Gen. - Bit. Munchen, 22. Marz 1935
Taken from; www.starharbor.com, website. Catholic Devotions Web Page.