Does anyone understand what the our lady of knock apparitions mean, or why she appeared with St John emphasising "revelations"
The church doesn't understand it or can't figure it out, there is no direct interpretation on it - so what are we meant to take from this apparition?
La Salette and Knock
An allegorical interpretation given to me with further comments
Ufortunately I was unable to post pictures and illustrations.Heaven’s awareness of the freemasonic revolution against Christ and His Church was made known first to a French nun Sister Marie de St Pierre (1816-1848) and then by her request at La Salette in France on Sept. 19, 1846, where a crowned Mother of God is said to have appeared to two children. Three popes, Pius IX, Leo XIII and Pius X, approved this apparition, but the messages, of which ‘Rome will become the seat of the Antichrist’ was the most shocking, were met with furious opposition from many bishops. It seems the Masons and some Masonic-controlled clergy already ensconced in the Church, must not have wanted any such messages to be taken seriously. PICTURE OF STATUE OF OUR LADY OF LA SALETTE
Thirty-three years after the apparition, on 20th August 1879, a basilica at La Salette was consecrated, and the following day, August 21st, the cardinal Archbishop of Paris in France (representing the Melchisedech Priesthood and Melchisedech Kingship) performed a canonical coronation of the statue of the Virgin of La Salette according to the prescription of the sacred Congregation of Rites.
PICTURE OF IRELAND and PICTURE OF CROWNING On the very same day as this coronation, 21st August 1879, as only heaven can co-ordinate, there occurred an active but silent apparition at Knock, [1] a small town in west Connaught, Ireland, a place ‘ruggedly inhospitable and not conducive for agriculture.’ On a miserable wet evening, in a meadow field outside the gable-end of the Knock church of St John the Baptist, a small church ‘dedicated to all the nations of the world,’ there occurred an active but silent (i.e., the figures were speaking but could not be heard) apparition. The vision, as we see below, which lit the immediate area with a brilliant light, included images of St Joseph, a crowned Virgin Mary, St John the Evangelist, and against the wall, the Lamb on a bare altar with a cross behind and above it in the traditional manner found in churches before Vatican II, it of course representing Christ and the Sacrifice of the Catholic Latin Mass of the time, codified at the Council of Trent (1545-1563). Never before in history did the altar appear in a vision from heaven. Surrounding the altar were spots of brighter light, representing angels, as in Genesis I, ‘and God said, be light made.’ This vision, mounted on an invisible platform over the tall grass, showed St Joseph with hands joined, face bowed looking towards Mary and the altar, the Blessed Virgin, with her arms held apart, praying to heaven. Add to this a vested and mitred St John, superimposed between Mary and the altar, holding a book (his Apocalypse?) in one hand while gesturing in a preaching stance with the other. St Joseph, with his head bowed and glancing sideways, was isolated, separated by a mysterious black line, noticed only by a few of the observers and seldom mentioned in books on the apparition.
Replica of apparition
https://www.google.ie/search?q=picture+of+knock+shrine&biw=1024&bih=684&tbm=isch&source=iu&ictx=1&fir=_WiCZ8tbY_LWpM%253A%252Cw-OyAs3FoH0dWM%252C_&usg=AI4_-kQ4E1hzzLKaPlNtKFqsjTx7CzZZZg&sa=X&ved=2ahUKEwjnpufuhsDeAhXDy6QKHeLZDcgQ9QEwCnoECAYQGA#imgrc=_WiCZ8tbY_LWpM:The Parish Priest of Knock at the time was Archdeacon Cavanagh, a saintly man, full of devotion to Our Lady and her Immaculate Conception. In May of 1879, Fr Cavanagh began a novena of 100 Masses for the souls in Purgatory, the final Mass being said on the morning of the day that the vision appeared, but as divine Providence would have it this saintly priest was not to witness the vision. A reason for this could be to save the vision from accusations of being conjured up by a priest so pious and spiritual that the world may not have believed him, suggesting it was a hallucination. Instead it was to be witnessed by a group of fifteen people, men and women of all ages, from five to seventy-five, the likes of which could be found anywhere in the world among ‘all nations.’ Such a group could not be said to have had similar illusions, nor could a motive for any conspiracy be levelled at them all. Great miracles later gave final witness to its authenticity, indeed my own sister was cured of St Vitas Dance after one visit to Knock. 'Though the Knock witnesses experienced various emotions – happiness, wonder, devotion, exaltation of spirit, one being moved to tears – not one of them was rapt in ecstasy. None of them heard a word; neither did they receive any interior message or sign. That the Mother of God, who bade Bernadette pray for sinners, who had pleaded for conversion of life at La Salette, for prayers and penance at Fatima, should have remained silent to her devoted Irish children was, and still is, a stumbling block to many. There was no message, they say, so the Apparition is devoid of meaning.’ [2] Of course there was a message, similar to every other message from Heaven, warning of dangers and ways to save souls. Heaven does not indulge in meaningless pictures, but few, if any, could/can fully understand this strange apparition at Knock. It is obvious the apparition at Knock cannot be interpreted by way of theological norms, that is, like looking at a holy picture portraying a biblical scene. The main reason for this is because Knock was not a simple ‘Marian’ message but almost certainly a Johannine one, and, like parts of St John’s Apocalypse (book of revelations), has to be read in an allegorical sense. So, we can ask, (1) How can it be interpreted? (2) Why Knock: (3) Why was it silent? (4) What could the message of Knock be telling us?
Before one can possibly try to understand Knock, one must fully accept and try to comprehend the war declared by God in Genesis 3:15 between the Christ and the antichrists, a battle of ‘Principalities and Powers,’ an ongoing conflict carried out on a temporal and spiritual plane at the highest level.
How can it be interpreted?
While there is no doubt the apparition is dominated by the lamb and altar, that is, the Catholic Mass of the time, the rock upon which the Catholic Church rests, in this case symbolised by a forlorn lamb on an empty altar backing on to the wall of the Church of St John the Baptist, other aspects of the vision are not clear at all. Accordingly it must be interpreted by way of allegory, by accuмulating knowledge of all with regard to the vision, its images, its timing, its place and then trying to draw conclusions from them. This way of interpretation was made known by St Paul in his Letter to the Galatians (Celts) 4:24: ‘things are said by an allegory’ - a form of exegesis thrown out by Martin Luther and one that is hardly ever found among modern Catholics. Scholars on the origin of European peoples tell us that a fair number of the old and true Galatians (Celts) had migrated up throughout Europe on to Ireland and settled here and even to this day many there still speak the Gaelic language. Thus there is a connection between the people of Knock and the allegorical nature of the Knock message.
Why Knock?
For many years now, Knock is depicted as a Marian shrine. Marian shrines however were places that the Virgin Many appeared alone to give her message made known by her words. Knock was different, far different, for it had the Virgin praying while a mitred St John the Evangelist holding a book (his Apocalypse?) seems to be the one giving the message. The Church that Heaven chose to use at Knock was a small church named after St John the Baptist, with its inscription on the west wall that reads: ‘My house shall be called the house of prayer to all nations. This is the gate of the Lord: the just shall enter into it.’ The standard interpretation of Knock is one of Marian comfort to the people of Ireland who had undergone famine and poverty in that century.[3] The vision, using ‘the gate to all nations’ however, suggests it was a message to the whole world. This combination of the two St Johns indicates the vision was not Marian, but ‘Johannine.’ Be aware that the entire profane religion of Fɾҽҽmαsσɳɾყ, built on the great truth of esoteric Catholicism can be termed Johannism, they having chosen St John the Baptist and St John the Evangelist as the patron saints of Fɾҽҽmαsσɳɾყ, a religion seen by the popes of the time as deadly enemies of God and His Church.[4] The Biblical Apocalypse of St John the Evangelist tells of the snatching of divine fecundity by the dragon as the mystic issue is born at the foot of the cross. This then is why the Gnostic Masons chose the two St Johns to profane among all the saints? The probable reason is to arrogate to themselves symbolically the divine fecundating power of St John the Baptist in his baptism and that preserved alive in St John the Evangelist (and Mary, the mother of Jesus) between Calvary and Pentecost, a fecundating or generation power impossible to Lucifer. Be aware also, Fɾҽҽmαsσɳɾყ was active in Ireland and even the village of Knock at this time, just as it was in Fatima in 1917, working away doing the work of the Devil. It is this connection with the two St Johns that leads us to believe the Knock apparition was also a response to Fɾҽҽmαsσɳɾყ, by then, 1879, well advanced in its plan to eliminate the influence of the Catholic Church on Earth.
‘Grand Lodge of Ireland is the second most senior Grand Lodge of Freemasons in the world, and the oldest in continuous existence. Since no specific record of its foundation exists, 1725 is the year celebrated in Grand Lodge anniversaries, as the oldest reference to Grand Lodge of Ireland comes from the Dublin Weekly Journal of 26 June 1725. This describes a meeting of the Grand Lodge to install the new Grand Master, the First Earl of Rosse on 24 June. The Grand Lodge has regular Masonic jurisdiction over 13 Provincial Grand Lodges covering all the Freemasons of the island of Ireland, and another 12 provinces worldwide.’ --- Wikipedia.
MASONIC PICTURE OF THE TWO ST JOHNS
Here above is the Masonic symbolism for phallic fecundation by word, the profane version of the fructification of the waters by Word which we shall not elaborate on. This Masonic picture shows the two St Johns, John the Baptist on the left and John the Evangelist on the right. Of profound importance in Albert Pike’s revelations is the reference to the Johannites and the fact that by then, 1870, the ‘Order that has existed for centuries in despite of its anathemas, has its Sanctuaries and Asyla even in Rome.’ [5] Why was it silent?
In the plan of God for men, He set up many a hierarchy: one being a chain of communication between God, the Pope, a King, down to the people scattered throughout the kingdoms. Such a link began when Constantine placed his kingdom into the society intended by Christ. Later the Pope would crown the King of the Franks with divine approval. The Pope would represent heaven, taking his authority from God Himself. The king would take his authority from the Pope and so on down to the common people. Rome in turn made provision for this hierarchy by providing a special place at Church Councils for those kings loyal to God, the Church, the Pope and his definitions, declarations and social instructions.
Responding to heaven’s challenge to Satan’s dominion, in a master plan from hell, the earthly Freemasons would devote themselves to eliminating the worldwide Christian society. To sever this relationship all one had to do was remove the temporal kingship and whole nations could be lured into apostasy just as whole peoples were Christianised through king and country. Breaking this crucial link between God and His people was the first step in Satan’s counter-offensive in the war of Genesis 3:15. What is not commonly known is that the Freemasons claimed complete victory after the First World War, a war, as we know, begun by a planned assassination. At Vatican I in 1870, only one kingdom; that of Portugal, remained in the royal box giving public witness of their loyalty to the Church.
“Two months before the invasion of Rome, Pius IX had presided over the final session of the Vatican Council. In contrast to the opening a year before, St Peter’s was almost deserted. In the royal box, there were two ladies, one of them the Infanta of Portugal (The royal title of the Kingdom of Portugal), as well as a decrepit officer with the Order of St Januarius blazoned across his chest. The diplomatic box, too, had many vacant seats. The Great Powers had instructed their ambassadors to boycott a function in which there was no mileage for them.” --- Vicars of Christ: The Dark Side of the Papacy by Peter de Rosa ...
The symbolic end of God’s terrestrial Principalities occurred when the Pope had to surrender to the freemasonic forces laying siege to the last of the Vatican states by raising the white flag of surrender in 1870, 40 years after Our Lady predicted the same date in her message to St Catherine Laboure in 1830. Giuseppe Garibaldi actually sat on the chair of Peter vacated by Pius IX. The timing here was deliberate, for it interrupted the Council itself, preventing God knows how many definitions of faith that might have thwarted the freemasonic-led Modernists that were emerging at the time.
We could then interpret the silence of the vision as experienced by all the fifteen who witnessed it to the fact that the traditional means of public communication between God and His people, that is, through the hierarchy between God, Pope and king down to the flock, had by then been eliminated in the once Catholic countries of Europe by Fɾҽҽmαsσɳɾყ. It is Interesting to note that the apparition of Our Lady of Hope at Pontmain, France, in the same year of Vatican I (1870) was also silent. In that case however, letters in the sand were provided that spelled out the message. But there was no such communication at all in Knock.
This interpretation of silence is not affected by the fact that in 1917 there was a ‘speaking’ intervention between heaven and a multitude on earth, for Fatima is in Portugal, the last remaining kingdom at one with God’s kingship at the council, the one land where such a public communication might take place. Now there may be some who would contend that the endless series of ‘Marian’ visions at Mudjugorje shows this interpretation to be untrue. But Medjugorje of the ‘lying wonders’ is not Catholic, not from heaven, more like movies from hell. The ‘visions’ of Mudjugorje, if true, allegedly began on the Masonic hour on the feast of St. John the Baptist (June 24th 1981), the adopted patron of Fɾҽҽmαsσɳɾყ with its passion for symbols and secret signs. Satan, we know, or should know, will do whatever it takes to spread relevant error. In this case he has attracted millions of Catholics (and many non-Catholics) to this country, gets them on their knees praying, confessing, fasting or whatever, and then delivers to them a large slice of false democracy, ecuмenism and error. Docuмented evidence, as well as personal conversation with some that regularly went there and who found this out for themselves, has convinced us that there is on offer here from ‘the Virgin’, the hoary old freemasonic idea that all religions must be moulded into one universal religion, the ‘all roads lead to heaven’ belief, for we all supposedly have the same God. In other words there is a rejection here of the dogma that there is no salvation outside the Catholic Church.
What was the message of Knock?
I WILL CONTINUE IF REQUESTED.
[1] From the Gaelic word Cnoc, a hill.2] Mary Purcell, Our Lady of Knock, p.18.3] See Wikipedia.[4] Five Papal Bulls have been directed against Fɾҽҽmαsσɳɾყ by name, in 1738, 1751, 1821, 1826, 1864, and Pope Leo XIII would warn the Catholic world against it in Humanum Genus within five years of Knock (1884).[5] Albert Pike (1809-1891), Grand Master of the Ancient Scottish Rite of Fɾҽҽmαsσɳɾყ.
Topic: our lady of knock (Read 1268 times)