IN the book Legion of Victim Souls, it is written: "The soul must pronounce these words of the offering, considering all their weight and magnitude; it has made itself the bondsman of all the sins of all its brothers. The extent of this bond that the victim soul takes upon itself is unlimited: it is not characterized by a portion of souls nor by one or several types of sins, but clearly binds itself to take upon itself all the sins of its brothers."

A sin that does harm

The sin of laziness (sloth) is one of the most frequent sins, and one that does great harm. It is one of the seven capital sins. People usually think of sin as an action that one performs. But sin can also consist in not performing an action. There are certain kinds of omissions that can have fatal consequences. In the 25th chapter of Matthew, Christ gave us a description of the last judgment, with a parable or comparison of a shepherd who separates the sheep from the goats, the elect from the reprobate. The elect were placed at his right side and the reprobate at his left. Then he pronounced the two sentences. And He gave the reason why they were saved or condemned. The reprobate were condemned because of actions they failed to perform. They were condemned because of laziness, indifference, and blindness. Sometimes the recitation of one Hail Mary or a small action, can have effects and consequences that will last for all eternity. And to omit such an action could have grave effects.

Where there is no vision, the people perish

The sin of indifference does immense harm. Sometimes this sin is caused by ignorance. People do not have sufficient instruction or knowledge or experience, and therefore they cannot make correct decisions: it is not surprising if they make mistakes. If a father or mother of a family does not have an idea or concept of how a Catholic father or mother should act, then they will make mistakes and omissions. If a bishop or priest does not have the concept in his mind of how a priest should act, then they will make mistakes. If people really knew the effects of one mortal sin, they would be scared to death. And they would use great care before making a decision. They would be afraid of an action or an omission that could cause great harm to themselves and to their relatives and neighbors. But since so many people do not know about all this, they make mistakes and sins so often. Our Lord told the Portavoz that the greatest evil at present is spiritual darkness. They are in darkness. They are without light. It is not surprising that they make mistakes and errors so often: "Where there is no vision, the people perish."

The Value of Little Actions

The majority of people are not called to perform heroic actions. They may admire heroes but they have no plans to be one. That is fine. Victim souls are called to atone for all kinds of sins. They can realize their vocation simply by offering all their acts of obedience to God, in reparation for disobedience, that is, for all sins, since all sins are acts of disobedience, not doing what God wants. Obedience does not always mean that someone gives us a command and we obey. Obedience means: doing one’s duty. The little actions that people do when performing their duty are all acts of obedience, and all such acts can be offered to God, in union with the obedience of Christ. Victim souls fulfill their vocation by sacrificing themselves for their neighbors. Doing one’s duty involves sacrifices, usually small ones. All these little actions can be offered to God, and if they are thus offered, with great purity of intention, they are of great value. St. Therese did not perform great actions. She attained sanctity by performing little actions with great love of God and great purity of intention. The intention is always what God sees in every action. The intention is what determines the value of an action.

Kissing the floor is a small action: the Franciscan Minim sisters do this action often during the day. If it is done with a good intention, it is so pleasing to God and helps to atone for all kinds of sins: it may be considered as an act of universal atonement. Our Lord revealed to a mystic that one of the most frequent sins is ingratitude. People receive spiritual and temporal favors from God constantly, but of this number only a few thank him for what they have received from him. Kissing the floor may be offered as an act of thanksgiving, to thank God for all that he gives us. Chesterton said that thanksgiving is the highest form of thought. Acts of thanksgiving and gratitude help to lift up our minds toward God.

God will have the last word

In the prophecy of Isaias it is written: "The nation and the kingdom that will not serve thee shall perish: and the gentiles shall be wasted with desolation." At the present time this prophecy is being fulfilled. Many reject God (even after having had an opportunity of knowing and receiving him). They refuse to serve God. If afterwards they find themselves in darkness and desolation, it is their own fault. In 1917 the most Blessed Virgin Mary said that she and her Son would triumph in the end. At present it seems as if Satan is triumphing, but his victory will only last a short while. In the Psalms it is written: "The just shall see, and shall rejoice; and all iniquity shall stop its mouth." We hope we will live to see that prophecy fulfilled: it will be almost like a dream come true.

May it be for the glory of God

"All those who yield themselves to My way of the cross and suffering, will be blessed for all eternity." -- Our Lord to Maria Concepcion, the Portavoz:  April 23, 1969

Manichaeism. Doctrine of Manes, who taught that matter is evil. The Manichaeans rejected the Old Testament and admitted in the New Testament only what was in accordance with their opinions: the body being the work and effect of the Supreme Bad Principle, all marriage is wrong and the begetting and bearing of children a crime. In common speech Manichaeism usually refers to the particular doctrine of the intrinsic evil of matter. Manichaeism contradicts what the Bible says, that "God saw all the things that he had made, and they were very good." (Gen. 1, 31). All the material creation is good. Physical things can be used in a way contrary to what God wants, but in themselves they are basically good.

Puritanism. 1. A movement, rather than a party, in English history, active and powerful from the reign of Elizabeth till the Restoration in 1660. It regarded the English Reformation as incomplete, and rejected all ritual and religious holidays whatsoever.

2. An exaggerated rigorism which sees in remote or no occasions of sin proximate occasions, and in proximate occasions actual sin: condemning the use of fermented liquors, betting and gambling, Sunday games, dancing and recreation, as bad in themselves. It is found among some English-speaking non-Catholics. Among individual Catholics rigorism or scrupulosity sometimes results in a kind of Jansenistic Puritanism.

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Introduction  to  the  Devout  Life
by  Saint  Francis  de  Sales

 

CHAPTER 31

Of Amusements and Recreations: what are allowable.

WE must needs occasionally relax the mind, and the body requires some recreation also. Cassian relates how St. John the Evangelist was found by a certain hunter amusing himself by caressing a partridge, which sat upon his wrist. The hunter asked how a man of his mental powers could find time for so trifling an occupation. In reply, St. John asked why he did not always carry his bow strung. The man answered, because, if always bent, the bow would lose its spring when really wanted. "Do not marvel then," the Apostle replied, "if I slacken my mental efforts from time to time, and recreate myself, in order to return more vigorously to contemplation." It is a great mistake to be so strict as to grudge any recreation either to others or one's self.

Walking, harmless games, music, instrumental or vocal, field sports, etc., are such entirely lawful recreations that they need no rules beyond those of ordinary discretion, which keep every thing within due limits of time, place, and degree. So again games of skill, which exercise and strengthen body or mind, such as tennis, rackets, running at the ring, chess, and the like, are in themselves both lawful and good. Only one must avoid excess, either in the time given to them, or the amount of interest they absorb; for if too much time be given up to such things, they cease to be a recreation and become an occupation; and so far from resting and restoring mind or body, they have precisely the contrary effect. After five or six hours spent over chess, one's mind is spent and weary, and too long a time given to tennis results in physical exhaustion; or if people play for a high stake, they get anxious and discomposed. And such unimportant objects are unworthy of so much care and thought. But, above all, beware of setting your heart upon any of these things, for however lawful an amusement may be, it is wrong to give one's heart up to it. Not that I would not have you take pleasure in what you are doing,--it were no recreation else,--but I would not have you engrossed by it, or become eager or over fond of any of these things.

CHAPTER 35

 

We must be Faithful in Things Great and Small.

THE Bridegroom of the Canticles says that the Bride has ravished His heart with "one of her eyes, one lock of her hair." ¹ In all the human body no part is nobler either in mechanism or activity than the eye, none more unimportant than the hair. And so the Divine Bridegroom makes us to know that He accepts not only the great works of devout people, but every poor and lowly offering too; and that they who would serve Him acceptably must give heed not only to lofty and important matters, but to things mean and little, since by both alike we may win His Heart and Love.

Be ready then, my child, to bear great afflictions for your Lord, even to martyrdom itself; resolve to give up to Him all that you hold most precious, if He should require it of you;--father, mother, husband, wife, or child; the light of your eyes; your very life; for all such offering your heart should be ready. But as long as God's Providence does not send you these great and heavy afflictions; so long as He does not ask your eyes, at least give Him your hair. I mean, take patiently the petty annoyances, the trifling discomforts, the unimportant losses which come upon all of us daily; for by means of these little matters, lovingly and freely accepted, you will give Him your whole heart, and win His. I mean the acts of daily forbearance, the headache, or toothache, or heavy cold; the tiresome peculiarities of husband or wife, the broken glass, the loss of a ring, a handkerchief, a glove; the sneer of a neighbour, the effort of going to bed early in order to rise early for prayer or Communion, the little shyness some people feel in openly performing religious duties; and be sure that all of these sufferings, small as they are, if accepted lovingly, are most pleasing to God's Goodness, Which has promised a whole ocean of happiness to His children in return for one cup of cold water. And, moreover, inasmuch as these occasions are for ever arising, they give us a fertile field for gathering in spiritual riches, if only we will use them rightly.

When I read in the Life of St. Catherine of Sienna of her ecstasies and visions, her wise sayings and teaching, I do not doubt but that she "ravished" her Bridegroom's heart with this eye of contemplation; but I must own that I behold her with no less delight in her father's kitchen, kindling the fire, turning the spit, baking the bread, cooking the dinner, and doing all the most menial offices in a loving spirit which looked through all things straight to God. Nor do I prize the lowly meditations she was wont to make while so humbly employed less than the ecstasies with which she was favoured at other times, probably as a reward for this very humility and lowliness. Her meditations would take the shape of imagining that all she prepared for her father was prepared for Our Lord, as by Martha; her mother was a symbol to her of Our Lady, her brothers of the Apostles, and thus she mentally ministered to all the Heavenly Courts, fulfilling her humble ministrations with an exceeding sweet-ness, because she saw God's Will in each. Let this example, my daughter; teach you how important it is to dedicate all we do, how-ever trifling, to His service. And to this end I earnestly counsel you to imitate that "virtuous woman" whom King Solomon lauds, ¹ who "layeth her hands" to all that is good and noble, and yet at the same time to the spindle and distaff. Do you seek the higher things, such as prayer and meditation, the Sacraments leading souls to God and kindling good thoughts in them, in a word, by all manner of good works according to your vocation; but meanwhile do not neglect your spindle and distaff. I mean, cultivate those lowly virtues which spring like flowers round the foot of the Cross, such as ministering to the poor and sick, family cares, and the duties arising therefrom, and practical diligence and activity; and amid all these things cultivate such spiritual thoughts as St. Catherine intermingled with her work.

Great occasions for serving God come seldom, but little ones surround us daily; and our Lord Himself has told us that "he that is faithful in that which is least is faithful also in much." ² If you do all in God's Name, all you do will be well done, whether you eat, drink or sleep, whether you amuse yourself or turn the spit, so long as you do all wisely, you will gain greatly as in God's Sight, doing all because He would have you do it.

 

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Revelations  of  Saint  Gertrude  (continued)

Chapter 3
Of the pleasure which God took
in making His abode in the soul of Gertrude.

 

While Thou didst act so lovingly toward me, and didst not cease to draw my soul from vanity and to Thyself, it happened upon a certain day, between the Festival of the Resurrection and the Ascension, that I went into the court before Prime, and seated myself near the fountain. I began to consider the beauty of the place, which charmed me on account of the clear and flowing stream, the verdure of the trees which surrounded it, and the flight of the birds and particularly of the doves, above all, the sweet calm, apart from all and considering within myself what would make this place most useful to me, I thought that it would be the friendship of a wise and intimate companion, who would sweeten my solitude or render it useful to others, when Thou, my Lord and my God, who art a torrent of inestimable pleasure, after having inspired me with the first impulse of this desire, Thou didst will to be also the end of it, inspiring me with the thought that if by continual gratitude I return Thy graces to Thee, as a stream returns to its source, if, increasing in the love of virtue, I put forth, like the trees, the flowers of good works, furthermore, if despising the things of earth, I fly upwards, freely, like the birds, and thus free my senses from the distraction of exterior things, my soul would then be empty, and my heart would be an agreeable abode for Thee.

As I was occupied with the recollection of these things during the same day, having knelt after Vespers for my evening prayer before retiring to rest, this passage of the Gospel came suddenly to my mind: "If any man love Me, he will keep My word, and My Father will love him, and we will come to him, and will make Our abode with him. " (John xiv, 23). At these words my worthless heart perceived Thee, O my most sweet God and my delight, present therein. Oh, that all the waters of the sea were changed into blood, that I might pass them over my head, and thus wash away my exceeding vileness, which Thou hast chosen for Thine abode! Or that my heart might be torn this moment from my body and cast into a furnace, that it might be purified from its dross, and made at least less unworthy of Thy presence! Thou my God, since that hour, hast treated me sometimes with sweetness and sometimes with severity, as I have amended or been negligent, although, to speak the truth, when the most perfect amendment which I could attain, even for a moment, should have lasted my whole life, it could not merit to obtain for me the most trifling or the least condescending of the graces which I have ever received from Thee, so great are my crimes and sins.

The excess of Thy goodness obliges me to believe that the sight of my faults rather moves Thee to fear Thou wilt see me perish than to excite Thine anger, making me know that Thy patience in supporting my defects until now, with so much goodness, is greater than the sweetness with which Thou didst bear with the perfidious Judas during Thy mortal life. Although my mind takes pleasure in wandering after and in distracting itself with perishable things, yet, after some hours, after some days, and, alas! I must add, after whole weeks, when I return into my heart, I find Thee there. I cannot complain that Thou hast left me even for a moment, from that time until this year, which is the ninth since I received this grace, except once, when I perceived that Thou didst leave me for the space of eleven days, before the Feast of St. John Baptist, and it appeared to me that this happened on account of a worldly conversation the Thursday preceding. Thy absence lasted until the Vigil of St. John, when the Mass Ne timeas, Zacharia, is said. Then Thy sweetest humanity and Thy stupendous charity moved Thee to seek me, when I had reached such a pitch of madness, that I thought no more of the greatness of the treasure I had lost, and for the loss of which I do not remember to have felt any grief at that time, nor even to have had the desire of recovering it.

I cannot now be sufficiently amazed at the mania which possessed my soul, unless, indeed, it was, that Thou didst desire me to know by my own experience what St. Bernard said: "When we fly from Thee, Thou pursuest us, when we turn our backs, Thou dost present Thyself before us; when we despise Thee, Thou dost entreat us; and there is neither insult nor contempt which hinders Thee from labouring unweariedly to bring us to the attainment of that which eye hath not seen, nor ear heard, and which the heart of man cannot comprehend."

As Thou didst bestow on me Thy first graces without any merit on my part, so now that I have had a second relapse, which is worse than the first, and renders me yet more unworthy to receive Thee, Thou hast deigned to give me the joy of Thy presence without interruption, until this very hour, for which be praise and thanksgiving to Thee as the Source of all good. That it may please Thee to preserve this precious grace in me, I offer Thee that excellent prayer which Thou didst utter with such amazing fervour when sweating blood in agony, and which the burning love of Thy Divinity, and Thy pure devotion rendered so efficacious; beseeching Thee, by virtue of this most perfect prayer, to draw and unite me entirely to Thyself, that I may remain inseparably attached to Thee, even when I am obliged to attend to exterior duties for the good of my neighbour, and that afterwards I may return again to seek Thee within me, when I have accomplished them for Thy glory in the most perfect manner possible, even as the winds, when agitated by a tempest, return again to their former calm when it has ceased, that Thou mayest find me as zealous in labouring for Thee as Thou hast been assiduous in helping me, and that by this means, Thou mayest elevate me to the highest degree of perfection to which Thy justice can permit Thy mercy to raise so carnal and rebellious a creature, so that Thou mayest receive my soul into Thy hands when I breathe my last sigh, and conduct it with a kiss of peace where Thou dwellest, who reignest indivisibly and eternally with the Father and the Holy Spirit for endless ages. Amen.

Chapter 4

Of  the  stigmatas  imprinted  in  the  heart  of  Gertrude  (to be continued)

Revelations  of  St.  Gertrude  -- On line

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The Souls in Purgatory—the Angels

Taken from

The Life of Anne Catharine Emmerich

By Very Reverend Carl E. Schmoger, C.Ss.R. ---

ONE day, after a conversation with her on the relations existing between the survivors and the deceased, the Pilgrim wrote down the following, which embodies the most salient points of their discourse: --"All that man thinks, says, or does, has in it a living principle for good or evil. He who sins should hasten to efface his faults by the Sacrament of Penance, otherwise he will not be able to prevent the full or partial consequence of his crime. I have often seen such consequences even in the physical sickness and sufferings of many individuals and in the curse attached to certain places. I am always told that a crime unpardoned, unexpiated, entails an infinity of evils. I have seen such chastisements extending to posterity as a natural and necessary consequence; for instance, the curse attached to ill-gotten goods, and I have felt involuntary horror in places where great crimes were once perpetrated. This is as natural, as necessary as that a benediction should bless and what is holy, sanctify. I have always had an intuitive perception of what is sacred and of what is profane, of what is holy and what unholy; the former attracts me, the latter repels, disquiets, and terrifies me, forcing me to resist it by faith and prayer. This impression is especially keen near human remains, nay more, near the smallest atoms of a body once animated by a soul. The feeling is so strong that I have always thought there exists a certain relation between the soul and body even after death, for I have felt the most opposite emotions near graves and tombs. Near some I have had a sensation of light, of superabundant benediction and salvation; by others a sentiment of poverty and indigence, and I felt that the dead implored prayers, fasts, and alms; by many others I have been struck with dread and horror. When I had to pray at night in the cemetery, I have felt that there brooded around such graves as the last named a darkness, deeper, blacker than night itself, just as a hole in black cloth makes the blackness still deeper. Over them I sometimes saw a black vapor rising which made me shudder. It also happened sometimes that when my desire to render assistance urged me to penetrate into the darkness, I felt something repulsing my proffered aid. The lively conviction of God’s most holy justice was then for me like an angel leading me out from the horrors of such a grave. Over some, I saw a column of gray vapor, brighter or darker; over others, one of light more or less brilliant; and over many others, I beheld nothing at all. These last made me very sad, for I had an interior conviction that the vapor, more or less brilliant, issuing from the grave, was the means by which the poor souls made known their needs, and that they who could give no sign were in the lowest part of purgatory, forgotten by everybody, deprived of all power of acting or communicating with the body of the Church. When I knelt in prayer over such graves, I often heard a hollow, smothered voice, as if calling to me from a deep abyss: "Help me out!" and I felt most keenly in my own soul the anguish of the helpless sufferer. I pray for these abandoned, forgotten ones with greater ardor and perseverance than for the others. I have often seen a gray vapor slowly rising over their empty, silent tombs which by the help of continued prayer grew brighter and brighter. The graves over which I saw columns of vapor more or less bright, were shown me as those of such as are not entirely forgotten, nor entirely bound, who by their own expiatory sufferings, or the help of their friends, are more or less consoled. They have still the power to give a sign of their participation in the Communion of Saints, they are increasing in light and beatitude, and what we do for them they offer to Our Lord Jesus Christ for us. They remind me of poor prisoners who can still excite the pity of their fellow-men by a cry, a petition, an outstretched hand. A cemetery, such as I have described, with its apparitions, its different degrees of light and darkness, always seemed to me like a garden, all parts of which are not equally cultivated, but some allowed to run to waste.

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A  Treasury  of  Atonement  (concluded)

10.  Archbishop  Fulton  J.  Sheen

I must not be ashamed if I am fearful, and if my whole being shrinks in dread,   for   the   Lord   in   the   Garden   before   going   to   the   Battle   of   Calvary prayed: "If it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou wilt." (Matt. 26:39) What I must fear is my unwillingness to fulfill the will of God, as revealed by the present circumstances of life. Not my will, but Thine be done. A disappointment, a contradiction, a loss borne patiently in His name and endured as in His presence, is worth more than any prayer said by the lips. First thing every morning offer yourself to God, body and soul, reason and senses, purpose and desires, to be for that day whatever God wants you to be, as revealed in the circumstances of life. Say to God in some such language as this: "You know, good Lord, that I am tempted to get angry with, or to be jealous of (here mention the person or persons), to take Your Holy Name in vain, and (here mention the ways you are apt to sin or you have in the past). But, Dear Lord, for the love of You, I want to pass this day without committing these sins, or any other sins in thought, word, or deed. Please help me. Without You I can do nothing; with You I can do anything." Never undertake any duty, whether it be K.P., shouldering a gun, typing a letter, dressing children, sitting down to a meal, going to a movie, listening to a dull story, studying, or digging, without doing it in the name of God. It then becomes a prayer. Every action is an unsigned check; when we offer it in the name of God, we sign God's name to it, and give it the value of a prayer. In addition to the Prayer of Action there is the Prayer of Sacrifice.

The only way we can prove that we love anyone, is by sacrifice. At least three times a day, deny yourself some tiny, legitimate pleasure, such as the extra cigarette, the second drink, or the extra lump of sugar, in order to discipline your spirit and keep mastery over yourself for the love of God. These little "deaths" are so many rehearsals for the final death. Dying is a masterpiece, and to do it well, we must die daily: "If any man would come after me, let him... take up his cross daily." (Luke 9:23). Pain   in   itself   is   not   unbearable;   failure   to   understand   it   is.   If   pain   and suffering had no reason, then we can be sure our divine Lord would never have embraced them.  By patiently accepting each pain in union with His Cross, we become redeemers with a small  r, as He is a Redeemer with a capital R. I shall make any sacrifices to which my country may call me -- serve at the front,   labor   long   hours   in   factory   or   home,   accept   inconveniences   --   in reparation for my sins. There is a thrill in paying off a debt, and we are all indebt to God! "Forgive us our trespasses," that is, our debts. The thief crucified on the right hand of our Lord offered his cross in reparation for his sins: "And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." In one day he blotted out his sins: "Truly, I say to you, today you will be with me in Paradise." (Luke 23:41). I will sacrifice and suffer gladly that, through the example of my patience, others may come to know something of the blessedness of having found God. We live in a universe where the good or evil that one does has social repercussions. A stone thrown into the ocean affects even the most distant shore. Doctors   graft   skin   from   the   body   to   the   face   when   it   is   burned;   they transfuse blood from one member of society to another. Now, if it is possible to graft skin, why is it not possible to graft prayer; if it is possible to transfuse blood, why is it not possible to transfuse sacrifice? The sacrifices I make can therefore be applied to others: to a friend in battle; to a wife back home; to a brother who has been away from the sacraments for years, to a sister who has a bad marriage; to little children, that they may grow up as worthy children of God; and above all for the peace of the world.

Appendix:  Treasures  Old  and  New

St. Gertrude (died 1302)
Louis of Blois (died 1566)
St. Therese (died 1897)
Peter d'Airelle (died 1913)
Jacinta Marto (died 1919)
Rose Ferron (died 1936)
Josefa Menendez (died 1923)
St. Faustina (died 1938)
Anselmo del Alamo (died 1965)
Padre Pio (died 1968)
Madre Concepcion Zúñiga  (died 1979)
Archbishop Fulton J. Sheen (died 1979)

There are five men and seven women on the list. The oldest authors on the list are St. Gertrude and Louis of Blois, in the period of the Middle Ages. The remaining tenw ere in the twentieth century, except St. Therese (19th cent.) The first nine were in the old world (Europe). The last three were in the new world (Rose Ferron, Rhode Island, Madre Concepcion, Mexico City; Bishop Sheen, New York City). In 1895 St. Therese requested a legion of little victims, and Our Lord answered her petition. All the souls below   her   name   on   the   list,   from   Peter   d'Airelle   to   the   end,   are   victims.   Madre Concepcion died in October 1979, and Bishop Sheen died two months later, both in the new world.

Sometimes the church seems as if it were growing old and wearing out. However, Our Lord is continually revealing new spiritual treasures in his church, and he will continue doing so until the end of the world, and for all eternity. He always has something new: “But thou hast kept the good wine until now.” “Wisdom is an infinite treasure.” (Wisdom  7:14), without end, limitless. O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments and incomprehensiblehis ways! For who has known the mind of the Lord? (Romans 11:33) O God, who doth great things and unsearchable, and marvelous things without number. (Job 5:9) To him be honor and glory for ever and ever. Amen.

A Treasury of Atonement -- on line

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God needs our suffering, to be used by virtue of the Communion of Saints, to assist other souls in their redemption.

God sends the heaviest crosses to those He calls His own,

And the bitterest drops of the chalice are reserved for His friends alone.

But the blood red drops are precious, and the crosses are all gain,

For Joy is bought with Sacrifice, and the price of love is Pain.

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The Work of Atonement is the highest consecration that one can make, to surrender oneself to Jesus in doing His Divine Will.

Requirements to Become a Victim-Soul

• Daily Mass

• Monthly Confession

• Morning Offering

• Daily Rosary

• Own personal devotions

• Should wear Miraculous Medal, as well as a Brown Scapular. --

Benefits of Victimhood

• Victim-Souls never see Purgatory, they will see Heaven

• Special Graces from the Blessed Mother and Her Son

• Receive greater merits for prayers and Holy Masses

• You become the apple of the Father's eye, because you desire to imitate His Son

• Victim-Souls united with victimhood are holding back the great chastisement

• The purpose of victimhood is to release suffering souls from Purgatory, and to save sinners from the horror of eternal condemnation.

Consecration of the Legion of Victim Souls

LORD my God, you have asked everything of your little servant: take and receive everything, then. etc.

(See "Victimhood of Little Souls" in the list of free atonement booklets, for complete consecration.)

Download free booklets here: Atonement Booklets

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Edited by: John Stansberry. Address: [email protected]

Website:  geocities.ws/atonement 

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