Marian Apparitions Which Are Preludes to the Lipa Apparition

1830 Our Lady appeared to St. Catherine Laboure and gave the Church the Medal of The Immaculate Conception. The name was changed to The Miraculous Medal by the people because of its’ many miracles, cures, and, conversions

“All at once I saw rings on her fingers, three rings to each finger, the largest one near the base of the finger, one of medium size in the middle, the smallest one at the tip. Each ring was set with gems, some more beautiful than others. The larger gems emitted greater rays and the smaller gems, smaller ray” The rays bursting from all sides flooded the base, so that I could no longer see the feet of the Virgin. I could not express what I felt when I saw the beauty and brilliance of the dazzling rays. “These are symbols of the graces I shed upon those who ask for them.” This made me realize how right it was to pray to the Blessed Virgin and how generous she was to those who did; what graces she gave to those who asked for them, and what joy she had in giving them. “The gems from which rays do not fall are the graces for which souls forget to ask… “continued the voice. St. Catherine Laboure

Graces are shown as coming from Mary to us!

Our Lady then showed Catherine a model for the Miraculous Medal and said: “All who wear it will receive great graces; they should wear it around the neck. Graces will abound for those who wear it with confidence.


1876 Our Lady appeared to Estelle Faguette in Pellevoisin, France. Estelle was cured of end stage Tuberculosis on her death bed. This cure is recognized by the Church. Mary gave the Sacred Heart Scapular to the Church. It also is approved by the Church. The Sacred Heart Scapular must be differentiated from the Sacred Heart Badge which was given to St. Margaret Mary Alocoque.

Again she saw abundant rain drops falling from the outstretched hands of the Virgin. This was indicative to her of the flood of graces that was to descend on mortals in connection with the wearing of the scapular. Our Lady asked only that the scapular, which she had given the design for, be worn by her children. She said “Go yourself to the prelate and show him the model of the scapular you have made. Tell him that he is to help you to the utmost of his power; and that nothing will be more agreeable to me than to see this livery on each of my children.”

Pope Leo XIII himself added many indulgences for this scapular and added the image of Our Lady to a back panel with the liturgical words: Mater Miserecordia (Merciful Mother)

“These graces are from my Son. I take them from His Heart. He can refuse me nothing.” Our Lady of Pellevoisin

The graces shown and described are definately coming from and through Our Lady. This time they are drops of water.

I love this devotion; it is here that I shall be honored.” Our Lady of Pellevoisin

” I am Mary, Mediatrix of All Grace” Our Lady to Sister Teresita Castillo 1949 Lipa, Philippines

I cannot find any other pictures of apparitions of Our Lady with grace flowing from her hands … demonstrating that it has come through her. Particularly touching is the apparition of Pellevoisin where Mary said:

“These graces are from My Son. I take them from His Heart. He can refuse me nothing.” The meaning seems clear. Graces given from Jesus through Mary to us.

She takes them from His Heart … and gives them to us. She is Mary Mediatrix of all Grace”

It doesn’t seem to be such a difficult problem to give Mary her title. Especially since it has been in use for many years through many generations of Catholics.

However, some of our Cardinals think otherwise.


Cardinal Doepfner spoke in the name of 90 Bishops of Germany and Scandinavia. He said the “chapter should not say too much about Mary as mediatrix, since this would lead to controversy. He said objections could be anticipated by bolstering the text’s assertion with Scriptural quotations, and urged that the text’s terminology should be modified to show that Mry shared in our redemption but in a more sublime fashion.”

Cardinal Silva called on Scripture scholars to re-examine the text. Too much is said of the mediation of Mary and not enough of Christ’s, he said,” speaking in the name of Jose Cardinal Quintero of Caracas, Venezuela, and 43 other Latin American bishops.

Cardinal Bea said that criticism of the chapter springs only from a desire to protect the Church’s interests and should not be seen as a reflection on the devotion of the critic. The chapter fails, he stated, to keep the promise not to enter into theological controversies. He added that practical directives about abuses should be given and that the text should be more precise. The use of the word mediatrix causes very serious difficulties for the separated Christians,” Cardinal Bea noted.

Archbishop Djajasepoetra pointed out that the term “mediatrix should not be used because, although Catholics may be able to make proper distinctions in the matter, pagans cannot.” (?)

Cardinals’ quotes from their discussion on the text for the old “Mary Mother of the Church’tothe new one they are considering