Our Lady Of Tears Chaplet

“….When they say this Chaplet in the presence of the dying, I will stand between My Father and the dying not as the just judge but as the Merciful Savior.”

You expired, Jesus, but the source of life gushed forth for souls, and the ocean of mercy opened up for the whole world. O Fount of Life, unfathomable Divine Mercy, envelop the whole world and empty Yourself out upon us.As a Roman Catholic devotion, the chaplet is often said as a rosary-based prayer with the same set of rosary beads used for reciting the Rosary or the Chaplet of Holy Wounds. As an Anglican devotion, the Divine Mercy Society of the Anglican Church states that the chaplet can also be recited on Anglican prayer beads. The chaplet may also be said without beads, usually by counting prayers on the fingertips, and may be accompanied by the veneration of the Divine Mercy image. This prayer is often said in the hour of mercy (3 p.m.), when someone has no time for a longer prayer, like the entire Chaplet, because of the duties (as recommended in Diary 1320, 1572). It is also applied in various other situations, especially when someone meets a sinner (as Jesus requires passim in the Diary). Kowalska stated that she received the prayer through visions and conversations with Jesus, who made specific promises regarding the recitation of the prayers. Her Vatican biography quotes some of these conversations.The chaplet may be repeated over a period of nine days as part of a novena. According to Kowalska’s Diary, Jesus himself in a vision asked that the Divine Mercy Novena be prayed as a preparation for the Feast of the Divine Mercy, celebrated each year on first Sunday after Easter. The novena should begin on Good Friday. There is a prayer intention for specific group of people on each of the nine days. The novena intentions for each day are:

According to Kowalska’s visions, written in her diary, the chaplet’s prayers for mercy are threefold: to obtain mercy, to trust in Christ’s mercy, and to show mercy to others. Kowalska wrote that Jesus promised that all who recite this chaplet at the hour of death or in the presence of the dying will receive great mercy. She wrote that Jesus said:On September 13, 1935, while Kowalska was in Vilnius, she wrote of a vision of Jesus about the chaplet in her diary (Notebook 1 item 476). Kowalska stated that Jesus asked her to pray the chaplet and instruct others to do so. Although the chaplet is said on beads like the Rosary, it is about a third of the length of the Rosary, and unlike the Rosary that has evolved over the years, the form and structure of the chaplet has remained unchanged since Kowalska attributed it to a message from Jesus.It is given three times in the Diary (84, 187, 309), for the first time under the date of August 2, 1934. Jesus himself promised to Faustina Kowalska: When you say this prayer, with a contrite heart and with faith on behalf of some sinner, I will give him the grace of conversion (186).

It invokes the Divine Mercy that is given to the humanity from the cross of Jesus. Blood and water from his side pierced by a spear (John 19:34) symbolizes the grace of sacraments: help and forgiveness (cf. Diary 299). This is also the meaning of the red and white ray in the Divine Mercy image.Kowalska stated that Jesus also promised that anything can be obtained with this prayer if it is compatible with his will. In her diary Kowalska recounted a vision on September 13, 1935 in which she saw an angel sent to a city to destroy it. Kowalska began to pray for God’s mercy on the city and felt the strong presence of the Holy Trinity. After she prayed the internally instructed prayers, the angel was powerless to harm the city. In subsequent visions, Kowalska learned that the prayers she spoke were to be taught to all the people of the world.

The Chaplet of the Divine Mercy, also called the Divine Mercy Chaplet, is a Catholic devotion to the Divine Mercy, based on the Christological apparitions of Jesus reported by Faustina Kowalska (1905–1938), known as “the Apostle of Mercy”. She was a Polish religious sister of the Congregation of the Sisters of Our Lady of Mercy and canonized as a Catholic saint in 2000.According to Roman Catholic tradition, the chaplet may be said at any time, but it is said especially on Divine Mercy Sunday and Fridays at 3:00 PM. The chaplet is prayed daily at the National Shrine of The Divine Mercy in Stockbridge, Massachusetts and on the National Shrine in Krakow and Vilinus respectively at the shared time.It may be regarded as an extension of the ejaculatory prayer Jezu, ufam tobie (“Jesus, I trust in You”), set under the Divine Mercy image (according to Diary 47).The second prayer is O Blood and Water (Polish: O krwi i wodo), also known as conversion prayer. It is repeated three times in succession, while remaining on the first large bead, and may be used along with the first opening prayer to begin the chaplet. Its full text, as reported in the Diary, is:Eternal God, in whom mercy is endless and the treasury of compassion — inexhaustible, look kindly upon us and increase Your mercy in us, that in difficult moments we might not despair nor become despondent, but with great confidence submit ourselves to Your holy will, which is Love and Mercy itself.Eternal Father, I offer you the Body and Blood, Soul and Divinity of Your Dearly Beloved Son, Our Lord, Jesus Christ, in atonement for our sins and those of the whole world.

Pope John Paul II was instrumental in the formal establishment of the Divine Mercy devotion and acknowledged the efforts of the Marian Fathers in its promotion in a Papal Blessing in 2001, the 70th anniversary of the revelation of the Divine Mercy Message and Devotion. Although the prayers said on the beads of the rosary chain share specific similarities between the Chaplet of Divine Mercy and the Chaplet of Holy Wounds, these are distinct chaplets and were introduced over 20 years apart, one in Poland, the other in France.The Rosary presented to Sr Amalia by the Mother of God consists of 49 small white beads, divided into seven sets by seven larger beads of the same colour. In addition there are also three small beads and one medal which is attached to the Rosary. Through this arrangement, we are clearly directed to venerate Mary, Our Mother, for the sake of her sorrows. The medal of Our Lady of Tears is an integral part of the Rosary: however, it must be exactly like the one the Mother of God revealed to Sr Amalia on April 8th, 1930. These medals with the prescribed inscription are made for all European languages. The Apostles’ Creed, the Our Father and the Hail Mary are not prayed. In place of these one recites the prayers and invocations explained above.

O Mary, Mother of Love, Mother of Sorrows and Mother of Mercy! We beg you to unite your petitions with ours so that your divine Son, Jesus, to whom we now turn in the name of your Motherly tears, answer our prayers and, with the graces we ask for, grant us the kingdom of eternal life. Amen.Crucified Jesus! Kneeling at Your feet, we offer to You the tears of the one who, with deep and compassionate love, accompanied You on Your sorrowful way of the Cross. O Good Saviour, grant that we take to heart the teachings given us by the tears of Your Most Holy Mother, so that we may accomplish Your divine will on earth and may be made worthy to honour and glorify You in Heaven throughout all eternity.

Mathew Schmalz does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

Throughout Catholic history, supernatural events have been attributed to Mary’s power. When France’s Chartres cathedral burned, only Mary’s relic – called “The Veil of the Virgin”– survived after being safeguarded by three priests who were miraculously preserved from the heat and flames.

Mary’s tears have special significance for Catholics: She cries not only over the sins of the world, but also over the pain she endured in her earthly life, referred to as “the seven sorrows of Mary.” These sorrows, which include the crucifixion and death of Jesus, are depicted by seven swords piercing Mary’s flaming heart.Claims about supernatural phenomena, including weeping statues, have historically been common in Catholicism. A well-known example is the Madonna of Syracuse, Sicily, a plaster statue that has shed tears since 1953. Last year, in fact, weeping statues were reported in Hungary, Argentina and Macedonia, just to name a few. The bishop, or a committee appointed by him, evaluates the supernatural phenonmenon’s impact on the community. Positive aspects can be healings and conversions, or even a more general deepening of faith among Catholics. Negative aspects would include sinful acts such as selling oil from a weeping statue or making claims contrary to Catholic doctrine. In my hometown of Worcester, Massachusetts, for example, statues and pictures have wept oil and blood at the home of the late Audrey Santo, who died in 2007 at the age of 23. As a child, “Little Audrey,” as she is still called, was left mute and paralyzed after a swimming pool accident. In spite of her physical condition, she was believed to pray for those who made pilgrimages to see her. After her death, a foundation was established to promote her cause for sainthood. The statues and pictures weeping in her home were seen as signs that God had specially blessed Little Audrey’s life of suffering.In my writings about the case of Audrey Santo, I was tempted to focus on the stories of supernatural wonders. And the claims surrounding Little Audrey are still hotly debated. In the end, I thought it would be more interesting to study how people find meaning in phenomena like weeping statues.

At the Santo home, the people I talked to shared moving personal stories of pain and sadness, hope and healing. The sense of togetherness in and through suffering was far more important than talk of miracles. To understand why a weeping statue would be religiously meaningful, it’s first important to appreciate the connection between miracles and the Virgin Mary. Liquids can be injected into the porous material of statues and later seep out as “tears.” Oil that is mixed with fat can be applied to a statue’s eyes, which will “weep” when ambient temperatures rise in the chapel.One of the primary questions is whether the event has been staged. For example, in two cases of statues that wept blood – one in Canada in 1986 and another in Italy in 2006 – the blood turned out be that of the statue’s owner. While understanding the phenomenon, it’s also important to appreciate the stories and individual motivations that people bring when they pray or worship in the presence of a statue that seems to weep. Mary’s intercession is also believed to have ensured victory at the Battle of Lepanto in 1571, when an Ottoman fleet was repulsed by the forces of Genoa, Venice and the papacy.

In examining claims of the supernatural, bishops are guided by standards set by the Vatican’s Congregation for the Doctrine of the Faith, which oversees Catholic doctrine. These standards primarily concern reports of “apparitions” of the Virgin Mary. But the framework also applies to other supernatural occurences, including weeping statues. Perhaps because they address controversial issues, the standards were only made public in 2012 – nearly 35 years after they were first implemented.

In the case of the bronze statue of Mary in Hobbs, New Mexico, the investigation has uncovered no such trickery. But the fact that no cause has yet been found does not mean that a miracle has taken place.The Catholic Church rarely endorses weeping statues and similar phenomena. Usually, a bishop or the Vatican will only go as far as saying that faith and devotion are more important than tales of supernatural happenings.Some of the technologies we use are necessary for critical functions like security and site integrity, account authentication, security and privacy preferences, internal site usage and maintenance data, and to make the site work correctly for browsing and transactions.To enable personalized advertising (like interest-based ads), we may share your data with our marketing and advertising partners using cookies and other technologies. Those partners may have their own information they’ve collected about you. Turning off the personalized advertising setting won’t stop you from seeing Etsy ads, but it may make the ads you see less relevant or more repetitive. Personalized advertising may be considered a “sale” or “sharing” of information under California and other state privacy laws, and you may have a right to opt out. Turning off personalized advertising allows you to exercise your right to opt out. Learn more in our Privacy Policy., Help Center, and Cookies & Similar Technologies Policy. Without these technologies, things like personalized recommendations, your account preferences, or localisation may not work correctly. Find out more in our Cookies & Similar Technologies Policy.In order to give you the best experience, we use cookies and similar technologies for performance, analytics, personalization, advertising, and to help our site function. Want to know more? Read our Cookie Policy. You can change your preferences any time in your Privacy Settings.

Keep collections to yourself or inspire other shoppers! Keep in mind that anyone can view public collections—they may also appear in recommendations and other places. View Etsy’s Privacy Policy The problem historians of religions faced was that ritualized weeping is clearly not spontaneous; it is choreographed. Ritual weepers, professional and nonprofessional as well, can often turn their tears on and off at will. Some Western scholars found this disconcerting; others found it to be confirmatory evidence of the presumed duplicitous and insincere nature of “primitives.” Yet others, perhaps influenced by the Protestant suspicion of the “empty” rituals of the Roman Catholic Church, sought to distinguish between “real” tears and artificial or false ones. A. R. Radcliffe-Brown in his famous anthropological study The Andaman Islanders (1922) noted that there were two types of weeping: (1) weeping as a spontaneous expression of feeling; and (2) weeping as “required by custom.” Following Durkheim’s argument in The Elementary Forms of the Religious Life (1912), Radcliffe-Brown largely dissociated ritual weeping from individual emotions of grief, sadness, and so on. Functionalists followed Radcliffe-Brown in arguing that, rather than being provoked by a strong emotion such as grief, the tears shed in ritual contexts primarily served to evoke feelings of social solidarity. Here, too, they developed a claim made by Durkheim, who asserted that ritual weeping produced a collective sense of “effervescence” that helped to restore and strengthen proper social relations. Scholars have only begun to investigate the ritual display of emotions and, alternatively, the control of them. We will fully appreciate such rituals, and understand the rich multitude of literary and artistic representations of tears, only by carefully noting how specific aspects of the phenomenological nature of tears have been exploited, adopted, and adapted by specifically situated persons in their own efforts to create religious and moral worlds of meaning. Medieval Japanese poets often equated tears with the dew, employing the poetic conceit of “dew on [one’s] sleeves,” for instance, to suggest the tears shed by a sensitive person. Although the Japanese poets stressed the ephemeral nature of the dew and tears (and, by extension, human feelings), the evidence of the history of religions speaks to the ubiquitous presence of tears over time and space.

Tears are a bodily product that is extruded from the body, like blood, sweat, urine, feces, vomit, mucus, spittle, mother’s milk, and seminal fluids. All of these are symbolically charged substances. However, the specific cultural and historical understanding of the human body as such, the differences posited among specific kinds of bodies, and the cultural valuations that are attached to specific body parts and bodily products all help to determine how these symbolically charged things are viewed (positively or negatively) and how they are related to each other. Less often noticed are the ways these and related social factors affect how the human body and its products are subjectively experienced by individuals.Mauss, Marcel. “Techniques of the Body.” In Marcel Mauss, Sociology and Psychology, translated by Ben Brewster. London: 1979, originally published in 1935. Ritualized tears also are used strategically or politically to “say” things by those who are powerless or who occupy a socially inferior position. In the ancient Near East, for example, a widow, orphan, or resident alien could get a hearing from the king by calling out to him, throwing herself prostrate before him, and crying. In II Samuel 14 is an example of this: Joab asks a woman to dress as a widow and approach King David to appeal for his mercy on Absalom. The ruse succeeds precisely because of the cultural expectation that a good king is one who protects the weak, the powerless, and the poor. Not to respond to the tearful pleas of a widow could open the king to whispered criticism and even his branding as a bad ruler. Significantly, in the Psalms and elsewhere King David himself reportedly shed copious tears of the same sort as this “widow”; that is, King David’s ritual tears participated in the same cultural politics of affective display. However, in this case, when David wept and appealed to Yahweh, he effectively placed himself in the inferior and debased position relative to God, whereas he was in the superior position relative to the widow. In other words, insofar as God was imagined as a king writ large, even human kings had to appeal to Him through the same sort of stylized affective display. Unlike transparent windows and healthy eyes, which allow clear vision across boundaries, tearful eyes produce blurred vision. Phenomenologically, this blurred vision of the outside world suggests the blurring of boundaries and differences. Thus, ritual tears shed in mourning over a deceased person may blur the boundary between the dead and the living. Similarly, ritual tears may dissolve other spatial and temporal boundaries. The participants in the annual Shiʿi devotional rites of Muharram, for instance, weep in order to return to the time and the place of the martyrdom of al-Husayn at Karbala. Recalling this aspect of the phenomenology of tears also helps us to better understand the phrase “dissolve into tears.” When an individual dissolves into tears, verbal speech is no longer possible, but the entire body “speaks.” Collective weeping can produce a psychosomatic experience of communion.

Mary Douglas famously argued that “the body can stand for any bounded system. Its boundaries can represent any boundaries which are threatened and precarious” (Douglas, 1966, p. 115). As an extruded liquid, tears cross the bodily boundary of inside and outside. They flow from the realm of the invisible to that of the visible, and from the hidden or private sphere to the public sphere. As Arnold van Gennep noted many years ago, liminal states, sites, and activities, including the crossing of boundaries, are ambivalent and inherently dangerous (Van Gennep, 1960). When the boundary is bodily, issues of purity and pollution arise almost inevitably. Thus, in an important sense, tears are liminal; they move and exist betwixt and between two distinct states or spaces, and therefore they are “natural symbols” of transitions or passages. These passages may be spatial or temporal, or both. Not surprisingly, ritual tears are often shed at important rites of passage, such as weddings and funerals, as well as on more common occasions of parting or reunion.Defined in physical terms, tears are a transparent saline liquid secreted from the lachrymal ducts around the eyes. The physiological functions of tears are to keep the cornea moist, wash away irritants from the eyes, and, with the antibacteriological agents they contain, fight infection of the eyes. It is not these physiological functions but rather the symbolic import of tears, the various meanings that people have attributed to them, and the diverse ways that tears have been ritualized that are important for the history of religions. In a pedantic sense, tears are a human universal, for all healthy persons have the ability to shed tears. Yet, in the study of tears in the history of religions, not all tears are identical; the meaning of specific tears is culturally and historically negotiated and renegotiated over time and space. The meaning attributed to specific tears depends upon a number of situational elements and specific sociocultural expectations. Local constructions of gender, class, age groupings, and occupational roles, for instance, can all affect the meaning of tears, as well as the value and appropriateness of specific acts of crying tears. For a supposedly dispassionate Buddhist monk, for instance, crying over a death might be considered inappropriate, whereas this would not bring any censure for a lay person.

Christian, William A. “Provoked Religious Weeping in Early Modern Spain.” In Religious Organization and Religious Experience, edited by John Davis, pp. 97–114. London, 1982.The liminal nature of tears enables them to serve as a symbolic means of mediation between persons (living or dead), between an individual and society, between the inner world and the outer world, and so forth. In this sense, tears play an important sociopolitical function in mediating (and potentially transforming) power relations between humans, divine and human beings, and the dead and the living. In crossing the boundary of the body, bodily products have a transgressive potential that often makes them dangerous, polluting, or disgusting. The ancient Indian text The Laws of Manu includes tears in a long list of bodily products that are polluting. In many cultures blood becomes polluting when it flows outside a body (e.g., as menstrual flow), but in other instances—or, better, in the case of other bodies—blood may be said to have positive power, as in the ritual bleedings the Aztec and Mayan kings performed on themselves in order to reinvigorate the cosmos. Unlike most other bodily products, though, tears are usually considered to be polluting. Indeed, perhaps because of the function they play in washing the eyes, they are widely believed to be purifying and even to possess healing powers. Encyclopedia.com gives you the ability to cite reference entries and articles according to common styles from the Modern Language Association (MLA), The Chicago Manual of Style, and the American Psychological Association (APA). Within the “Cite this article” tool, pick a style to see how all available information looks when formatted according to that style. Then, copy and paste the text into your bibliography or works cited list.In many cases, instead of becoming a polluting substance by transgressing the boundary of the individual human body, tears function as a sign of a problem with the social body. Seemingly uncontrolled weeping produces a disheveled body, which itself symbolizes a disordered or chaotic social body. Thus, tears may imply that proper social boundaries have been transgressed, or that a desired interpersonal relationship has been ruptured. At the same time, tears can function as an invitation to the other party to repair a broken relationship, or as an appeal for rectification of a problem.

Aztec Religion; Blood; Eye; Gennep, Arnold van; Head, article on Symbolism and Ritual Use; Human Body, article on Myths and Symbolism; Liminality; Mauss, Marcel; Rain; Rites of Passage; Water.

Tears sometimes function as a powerful substance in religious ritual practices or in myths. That is, the actual physical tears themselves are believed to have specific powers. In the Middle East, for example, tears have been collected in tiny glass bottles for their healing qualities for thousands of years. Two examples illustrate how one aspect of the phenomenology of tears—their salinity—has been adapted to local ecological and agricultural conditions in symbolic form. During the annual dry season, as well as in periods of extended drought, the Aztecs performed rain rituals which incorporated sacrifice and ritual weeping. More than being mere expressions of grief, it was believed that the saline tears shed by participants produced rain by flowing down to the moist and rotting underworld where fresh water was trapped. Like the salt water of the sea, tears had the power to desiccate the land and to wither the crops. Just as Aztec agricultural practices required them to control and direct the salt water from the great Mexican basin in order to irrigate crops with fresh water, tears, too, were controlled and ritually directed. The ritual tears flowed down, causing the release and counter flow of fresh productive water from underworld springs.

Because they are liquid, tears often are associated with water, as well as with other bodily fluids such as blood and milk; because they flow downward, they are associated with streams, waterfalls, and rain; and because they are saline, sometimes they are associated with the sea or ocean. In this manner, tears are connected to broader symbolic complexes. Yet, it is difficult to imagine disembodied tears because of their immediate association with the human body and, more specifically, with the head and the body. Marcel Mauss (1872–1950), one of the leaders of the Durkheimian school of sociology, first pointed out that in societies and religions around the world, the human body is a primary site of symbolization and social control (Mauss, 1935, 1979). The human body as a whole, specific body parts (e.g., the head, arms, feet, stomach, genitals), body orifices, and bodily products often become religiously or ideologically over-determined signs. That is, the names of body parts metaphorically come to refer to more than their physiological referents, while they also carry positive or negative connotations. As such, they are discursive sites of multiple, competing, and even contradictory ascriptions of meaning and valuations. In addition, the body is frequently a physical site of ritual work designed to transform it, enculturate it, or otherwise control it.

Although tears are sometimes powerful substances, more often they function as highly charged symbols and signs. As signs, ritual tears exaggerate human emotions and interpersonal relationships for dramatic effect. Mourning rites often include ritual weeping, with stylized performances of grief. Weeping here may be an expression of felt emotion, but it need not be. It may also help to create a sense of social solidarity, as Durkheim first suggested, but frequently ritual weeping publicly displays the social and moral status of the deceased and his or her family. One might say that in many cultures ritual tears are the measure of the man. The death of a great man (however that be defined) provokes intense and extensive weeping, whereas a dead man for whom few people weep risks being perceived to have been a “small” man in many ways. Similarly, weeping for the bride in marriage rites marks a rite of passage, a separation of a woman from her natal family, and her reincorporation into a new family. The sadness in parting may be real, but we must also note that the “worth” of a bride may also be measured in part by the depth of feelings of loss that are publicly displayed by relatives.TEARS have always played important roles as symbols and signs in religious life around the world, yet they have only recently begun to attract significant scholarly interest. From the tears shed in love and longing for the absent Kṛṣṇa by the gopis (milk maidens) in Brindavin to those shed by Shiʿi Muslims during the annual remembrance of the martyrdom of al-Husayn; from the tears of compunction of Christian mystics to “the welcome of tears” of the Tapirapé people of central Brazil (in which friends literally bathe each other when meeting), tears are ubiquitous in the world’s religions. A general overview of tears in the history of religions based on a general phenomenology of tears enables us to appreciate many of symbolic associations tears have had in diverse religious traditions, as well as their many uses in religious rituals. No attempt is made here to exhaust the diverse examples of ritualized tears in the history of religions. Instead, what follows is a brief discussion of some of the central functions tears, or the acts of weeping, crying, and lamentation, have served in religious ritual activities, as well as in narrative, pictorial, and dramatic representations.

Wolfson, Eliot W. “Weeping, Death, and Spiritual Ascent in Sixteenth-Century Jewish Mysticism.” In Death, Ecstasy, and Other Worldly Journeys, edited by John J. Collins and Michael Fishbane, pp. 209–247. Albany, N.Y., 1995.You can order rosaries – the exclusive original model – of the Rosary / Chaplet of Our Lady of Tears through this website. You just need to send us an email with your complete personal information: your name, postal address, postal code, telephone number, email address, and wait for our response on how to process payment and delivery.

A minha coroa das Lágrimas também deve lembrar-te o meu grande amor pelos pecadores. Sendo Mãe de todos os homens e vendo muitos se perderem, chorei por aqueles que, endurecidos, correm o risco de se precipitarem no inferno.1. O Jesus, for the sake of the tears of Your Most Holy Mother shed during Simeon’s Prophecy that a sword will pierce Her Heart, grant, O good Master, that we take to heart the lessons which the tears of you most holy Mother teach us, so that we may fulfill Your holy will on earth and be worthy to praise and exalt you in heaven for all eternity.

Jesus crucificado: Postrados a Tus pies, Te ofrecemos las “Lágrimas y Sangre” de aquella, que Te acompaña con tierno amor y compasión en Tu via-crucis, Concédenos la gracia, Oh buen Maestro, de tomar a pecho las enseñanzas contenidas en las “lágrimas y sangre” de Tu Santísima Madre, para cumplir Tu voluntad de tal manera, que un día séamos dignos, de alabarte y glorificarte por toda la eternidad. Amen.”Conheces o significado da minha túnica roxo-violeta ? Vou explicar-te o que deves lembrar, diante desta minha imagem das Lágrimas. Nas cores que usei, o roxo significa dor. A dor que Jesus sentiu quando golpearam barbaramente Seu corpo. Meu coração de Mãe e Minha alma também foram dilacerados pela dor, ao ver Jesus.”Oh Jesús mío, mira las lágrimas y sangre de aquella, que te tenía el amor más grande en la tierra y Te ama con el amor más fervoroso en el cielo. (3 veces)Gekreuzigter Heiland! Zu Deinen Füßen niedergeworfen, opfern wir Dir auf die Tränen jener, die Dich mit inniger, teilnehmender Liebe auf Deinem so leidensvollen Kreuzweg begleitet hat. Gib, o guter Meister, daß wir die Lehren beherzigen, die uns die Tränen Deiner heiligsten Mutter geben, damit wir Deinen heiligen Willen auf Erden so erfüllen, daß wir gewürdigt werden, Dich im Himmel die ganze Ewigkeit hindurch zu loben und zu preisen.

Schlußgebet: O Maria, Mutter der Liebe, der Schmerzen und der Barmherzigkeit! Wir bitten Dich, vereinige Deine Bitten mit den unserigen, damit Jesus, Dein göttlicher Sohn, an den wir uns wenden, im Namen Deiner mütterlichen Tränen unser Flehen erhöre und uns mit den Gnaden, die wir erbitten, die Krone des ewigen Lebens gewähren möge. Amen.

Sr. Exzellenz der hochwürdigste Herr Bischof Franziskus von Campinas weilte, von Rom kommend, in Deutschland gerade zu der Zeit, als wir diese Zeilen schrieben. Nach einem Besuch der stigmatisierten Therese Neumann in Konnersreuth wohnte er dem Passionsspiel in Oberammergau am 27. Mai bei. Wir hatten somit Gelegenheit, aus erster Hand alle Unterlagen für die Veröffentlichungen über die Erscheinungen in Campinas und über Schwester Amalia zu bekommen. Der hochwürdigste Herr gab uns auch die Versicherung, daß nicht nur in Brasilien, sondern auch in anderen Ländern zufolge Tragens der Medaille Unserer Lieben Frau von den Tränen, die der Schwester Amalia am 8. April 1930 in einer neuen Erscheinung von der Mutter Gottes geoffenbart wurde, ungezählte Bekehrungen gerade bei Kommunisten und den gefährlichsten Gottlosen stattgefunden haben. Mehr noch gingen Nachrichten über auffallende Erhörungen und wunderbare Heilungen ein, die zufolge des Betens des Rosenkranzes Unserer Lieben Frau von den Tränen stattgefunden haben sollen.6. Striking of Jesus with the lance. I grieve for you, O Mary, most sorrowful, in the wounding of your compassionate heart, when the side of Jesus was struck before His Body was removed from the Cross. Dear Mother, by your heart thus transfixed, obtain for me the virtue of fraternal charity and the gift of understanding.

Quando Maria desceu do Céu e veio até vós, trazia em seus lábios um doce sorriso , pela imensa alegria de poder presentear os homens com tão precioso tesouro!Virgem Santíssima e Mãe das Dores, nós Vos pedimos que junteis os Vossos pedidos aos nossos, a fim de que Jesus, Vosso divino Filho, a quem nos dirigimos, em nome das Vossas Lágrimas de Mãe, ouça as nossas preces e nos conceda, com as graças que desejamos, a coroa eterna. Amém.Das alles überdenkend verstehen wir nur zu gut, daß die zuständige kirchliche Behörde diese Art der Verehrung der Schmerzen der Mutter Gottes nicht nur wohlwollend duldet, sondern auch fördert und sogar gestattet, daß ein Fest Unserer Lieben Frau von den Tränen gefeiert wird, wie das alljährlich in den Instituten der Missionarinnen vom gekreuzigten Jesus am 20. Februar geschieht. Darüber und von den Erscheinungen und Offenbarungen der Gottesmutter an Schwester Amalia wird Exzellenz Bischof Franziskus von Campos Barreto fortlaufend in unserer Zeitschrift schreiben.”Missionária, vou explicar-te porque Me apresentei com o véu branco , envolvendo-Me o peito e cobrindo-Me a cabeça. Branco significa pureza e, sendo Eu a branca flor da Santíssima Trindade, não podia deixar de Me apresentar sem esta alvura.”

“On November 8, 1929, Sister Amalia, her heart moved by the grief of a relative whose wife was critically ill, sought Jesus in the Tabernacle and pleaded that she might give her own life for this mother of little children. So sincere was the desire of this Sister who bears the Holy Stigmata that Our Lord spoke to her, telling her how to pray to attain this grace. Jesus said:

“Vou explicar-te o motivo porque aqui Me apresentei com os meus olhos abaixados . Pintores inspirados Me gravaram nas telas, volvendo os meus olhares para o alto, quando desejaram cantar as glórias de minha Imaculada Conceição.”

Ungezählte Gnadenerweise sind schon erlangt worden durch das Beten des Rosenkranzes zu Ehren der Tränen Unserer Lieben Frau. Der Grund liegt in dem Versprechen des göttlichen Heilandes, “der dem keine Bitte abschlägt, der ihn um der Tränen seiner heiligsten Mutter willen bittet.” Dann auch ist ja bekannt, daß der göttliche Heiland die treue Verehrung der Schmerzen seiner heiligsten Mutter, die allein die Ursache ihrer Tränen sind, besonders belohnt. Selbst aus Deutschland, Holland und Belgien berichten viele von auffallenden Erhörungen und Gnaden. Sie beteten den Rosenkranz Unserer Lieben Frau von den Tränen 9 Tage lang täglich, gingen zu den heiligen Sakramenten und verrichteten Werke der Nächstenliebe.”I will explain to you the reason I appear with my eyes inclined downward. Inspired painters have recorded my eyes looking upward to sing the glory of my immaculate conception. Then why are my eyes inclined downward in this apparition, into which you entrust yourself to my blessed tears? It signifies my compassion toward humanity, because I have come from heaven to alleviate your suffering. My eyes will always be directed to your sorrows and afflictions, whenever you ask my Son through the tears I shed. And as you are near my image, see that I gaze at you with eyes of compassion and tenderness.”

Por que lhe dei este nome de coroa? Porque minhas lágrimas foram coroadas por meu Divino Filho; elas são benditas e muitas gerações as exaltarão pelos benefícios recebidos por seu intermédio. Meu Filho coroou-as com tantos privilégios! Jesus deu estas pérolas preciosas a este Instituto para que elas façam parte de seu patrimônio.Jesus fügte noch hinzu: “Meine Tochter, um was die Menschen mich um der Tränen meiner Mutter willen bitten, bin ich gezwungen, ihnen in liebevoller Weise zu geben. – Später wird meine Mutter diesen Schatz unserem geliebten Institute übergeben als Magnet der Barmherzigkeit.” – Dies ereignete sich am 8. November 1929.

Die Not dieses Verwandten ging Schwester Amalia sehr zu Herzen. Sie wandte sich sofort an den göttlichen Heiland. Da fühlte sie einen inneren Antrieb, der sie zu Jesus im Tabernakel rief. Unverzüglich ging sie zur Kapelle und kniete mit ausgebreiteten Armen an den Stufen des Altares nieder und sagte zu Jesus: “Sollte es keine Rettung mehr geben für die Frau des T., so bin ich bereit, mein Leben zu opfern für die Mutter der Familie. Was willst Du, daß ich tun soll?” – Jesus antwortete: “Wenn Du diese Gnaden erlangen willst, bitte mich um der Tränen meiner Mutter willen.”

Pela Irmã Amália, a freira privilegiada, conhecemos esta dádiva de Jesus, que prometeu que nenhuma graça seria negada se fosse pedida pelas lágrimas de Maria Santíssima.

Die Worte des göttlichen Heilandes, die er seinerzeit an seine Jünger richtete, als ihm das Volk nacheilte und seit drei Tagen nichts gegessen hatte, sind mit Recht auf Maria, die barmherzige Mutter unseres gütigen Erlösers anzuwenden. “Es war am 8. März 1930. Ich war in der Kapelle, kniete an den Stufen des Altares auf der linken Seite, als ich mich plötzlich emporgehoben fühlte. Nun sah ich, wie sich mir eine Frau von unaussprechlicher Schönheit nahte. Sie war bekleidet mit einem Gewande von violetter Farbe, blauem Mantel und einem weißen Schleier, der noch ihre Brust umschlang. Sie schwebte lächelnd auf mich zu, einen Rosenkranz in der Hand haltend, den sie selbst “Coroa” (d.h. Korone und bedeutet Rosenkranz) nannte. Seine Perlen glänzten wie die Sonne und waren weiß wie Schnee. Mir diesen Rosenkranz übergebend sagte sie zu mir: 1. The Prophecy of Simeon. I grieve for you, O Mary, most sorrowful, in the affliction of your tender heart at the prophecy of the holy and aged Simeon. Dear Mother, by your heart so afflicted, obtain for me the virtue of humility and the gift of holy fear of God.

4. Mary meets Jesus carrying His Cross. I grieve for you, O Mary, most sorrowful, in the consternation of your heart at meeting Jesus as He carried His Cross. Dear Mother, by your heart so troubled, obtain for me the virtue of patience and the gift of fortitude.

3. The loss of the Child Jesus in the Temple. I grieve for you, O Mary, most sorrowful, in the anxieties, which tried your troubled heart, at the loss of your dear Jesus. Dear Mother, by your heart so full of anguish, obtain for me the virtue of chastity and the gift of knowledge.Eine gläubige, fromme Seele, der das Wohl der heiligen Kirche und die Ehre Gottes am Herzen liegt, weiß ohne besondere Anleitung, was sie alles vom gütigen Erlöser um der Tränen seiner heiligsten Mutter willen erflehen kann und soll. Von Ordensleuten vernahmen wir, daß ihnen das Beten dieses Rosenkranzes eine sehr liebe Gewohnheit sei, der sie viele und außergeöwhlnliche Gnaden verdanken. Dieserhalb beten sie ihn täglich öfters, um Gnaden für sich und andere zu erbitten, die Bekehrung der Sünder, Irr- und Ungläubigen und den Priestern und Missionaren die erforderlichen Gnaden zu erflehen, den Sterbenden beizustehen und die armen Seelen aus dem Fegfeuer zu befreien. O Gesù, nostro divino crocifisso, prostrati ai tuoi piedi noi ti offriamo le lacrime di colei che ti ha accompagnato sulla via dolorosa del Calvario, con un amore così ardente e compassionevole. Esaudisci, o buon Maestro, le nostre suppliche e le nostre domande per l’amore delle lacrime della tua Santissima Madre. Accordaci la grazia di comprendere gli insegnamenti dolorosi che ci danno le lacrime di questa buona Madre, affinché noi adempiamo sempre la tua santa volontà sulla terra, e siamo giudicato degni di lodarti e gòorificarti eternamente in cielo. Così sia.

In dem von Msgr. Graf Franziskus von Campos Barreto, Bischof von Campinas, Brasilien, gegründeten Institut der Missionarinnen vom gekreuzigten Jesus lebt eine Schwester namens Amalia vom gegeißelten Jesus. Sie ist, wie unsere begnadete Therese Neumann, mit den heiligen Wundmalen Christi ausgezeichnet. Schwester Amalia gehört zu den ersten acht Schwestern und Mitbegründerinnen des Instituts, die am 8. Dezember 1927 das Ordenskleid erhielten und am 8. Dezember 1931 ihre ewigen Gelübde ablegten.5. The Crucifixion. I grieve for you, O Mary, most sorrowful, in the martyrdom, which your generous heart endured in standing next to Jesus in His agony. Dear Mother, by your afflicted heart, obtain for me the virtue of temperance and the gift of counsel.

“My child, I will explain to you why I wear this white veil , around my breast and covering my head. White signifies purity, and being the white flower of the Holy Trinity, I could appear without this whiteness.””Do you understand the significance of my purple-violet tunic ? I will tell you that you should remember, as you stand before the image of Tears. Of the colors I wear, purple signifies pain. The pain the Jesus felt when they beat him, barbarically, on his body. My mother’s heart and my soul were also lacerated by pain, on seeing Jesus.

Foi em Campinas, SP, que Jesus manifestou, a uma missionária, a Sua Infinita Misericórdia. Ele oferecia abundância de graças aos que fizessem seus pedidos através das lágrimas de Sua Santa Mãe.Ein Verwandter der Schwester Amalia vom gegeißelten Jesus befand sich in großer Not. Seine Frau war schwer krank. Nach den Aussprüchen verschiedener Ärzte gab es für diese kein Heilmittel mehr. Mit Tränen in den Augen erklärte der arme Gatte: “Was wird dann aus den Kinderchen?”

7. The Body of Jesus is placed in the tomb. I grieve for you, O Mary, most sorrowful, for the pangs that wrenched your most loving heart at the burial of Jesus, Dear Mother, by your heart sunk in the bitterness of desolation, obtain for me the virtue of diligence and the gift of wisdom.Eternal God, in whom mercy is endless and the treasury of compassion inexhaustible, look kindly upon us and increase your mercy in us, that in difficult moments we might not despair nor become despondent, but with great confidence submit ourselves to your holy will, which is Love and Mercy itself. Amen.O God, whose mercies are without number and whose treasure of goodness is infinite, graciously increase the faith of the people consecrated to you, that all may grasp and rightly understand by whose love they have been created, through whose Blood they have been redeemed, and by whose Spirit they have been reborn. Through Christ our Lord. Amen.

On the 8th of November 1828, she was visited by a sick relative whose wife was about to die. Being very concerned for her and for her children who would become orphans, she prostrated herself in prayer before the Lord and offered herself as a victim for her healing. Four months after the Apparition of Jesus, on the 8th of March 1930, the Blessed Virgin Mary appeared to Sister Amalia when she was praying before the Blessed Sacrament. She said: “This is the Rosary of my Tears, that was promised by my Son to our beloved Institute as part of its legacy. He already gave you the prayers. My son wants to honor me especially with those invocations, furthermore, He will grant all favors asked through the merits of my Tears. This rosary will obtain the conversion of many sinners, especially those possessed by the devil. A special grace is reserved to the Institute of Jesus Crucified, mainly for the conversion of several member of a distant part of the Church. By means of this Rosary, the devil will be defeated and the power of Hell destroyed. Arm yourselves for the Great Battle.” My Crown of Tears must remind you also my Great Love for sinners. Being Mother of all men and seeing many of them getting lost, I cried for those who being hardened run the risk of precipitating themselves into Hell.

After these affirmations, Jesus saud to Sister Amalia: My daughter. Anything that anyone asks me through the tears of my Mother, I will grant it with much love. Later on, my Mother will give your this treasure for our beloved Institute (her congregation) as a magnet of Mercy.

Four months later, on March 8, Sister Amalia was back in the chapel praying. She felt herself lifted up as a beautiful woman approached her. She described the woman wearing a violet robe and a blue mantle, with a white veil over her shoulders. This woman approached Sister Amalia, holding a “corona” (i.e. circle, meaning a rosary) with shining white beads. She told Sister Amalia that this was “the rosary of my tears.”He came to Sister Amalia, because he didn’t know where else to turn, he didn’t know what to do, and he didn’t know what God expected of him. His children would be left motherless, and he couldn’t bear the thought of being without his wife. It all started on November 8, 1929, in Campinas, Brazil. Sister Amalia, of the Institute of the Missionaries of the Scourged Jesus, felt pangs of sorrow for a mother in her life. She had just met with a male relative who was in great distress. His wife, seriously ill, had been diagnosed by several doctors as incurable. Sister Amalia, pained at her relative’s grief and the thought of the sorrow facing him and his children, turned immediately to Jesus. She felt called to go to the chapel. She knelt in front of the altar with her arms held out toward the tabernacle and spoke, offering her own life in exchange for the life of the mother.

Then we see the two of them, mother and Son, face-to-face as He shouldered the Cross. She must have known where this would lead, and though she must also have had some knowledge, if only deep in her heart, of the salvation ahead, it must still have been painful, agonizing, harrowing. Still, she continued to the foot of the Cross, where her Son died during the Crucifixion. But before she could hold Him one last time, He was struck with a lance, His body marred even more.

Those tears members of our family have in our eyes when we talk about the unlikely recent deaths of family members, though reminiscent of pain, cleanse us. They free us from the bounds of this earth and remind us when we will finally have a chance to hold them, cuddle them, know them.

A mother’s tears are powerful. We can look to Saint Monica, whose tears and prayers won her the attention of God and the conversion of one of the greatest of the Church Fathers, Saint Augustine of Hippo.

When Sarah Reinhard set off in her life as a grown-up, she had no idea it would involve horses, writing, and sparkly dress shoes. In her work as a Catholic wife, mom, writer, parish employee, and catechist, she’s learned a lot of lessons and had a lot of laughs. She’s online at snoringscholar.com and is the author of a number of books.Mary instructed Sister Amalia to pray on each of the large beads: “O Jesus, look upon the tears of the one who loved You most on earth, and who loves You most ardently in heaven.”