Slide 1: On the 13th century Our Lady gave to us, the members of the Catholic Church, Her Psalter (the one we know as Rosary 150) and the Brown Scapular in order to use them so we protect ourselves against the Devil and its lackeys. This means that the enemies of the Catholic Church were already destroying the Church from inside since that period of time, and even before.
The power and effectiveness of Our Lady’s Psalter (Rosary 150) are well known by the enemies of the Catholic Church, that’s why they have done great efforts to modify it, being contrary to Our Lady’s request. Let’s explain the changes as follows:
First part: How the original prayer was distorted:
The words Mary, Jesus and Amen were inserted.
Bonus 1: what does the name Mary mean?
Bonus 2: Who was Bernardine of Siena?
The second part added during the 15th century has a confusing message, which we’re going to solve right now: Our Lady and “Saint Mary” are not the same.
A bonus: Why should we say “God” and not “Lord”?
Second part: How the prayer sequence was nullified:
First: The 150 Aves were divided on groups of 50, some people felt easier to recite only the third part of the complete prayer sequence. Check this out: A psalter is composed of 150 prayers, whereas a “rosary” has only 50.
Second, the most destructive change: The reinsertion of the paternosters (Lord’s prayer) and the development of the decade system (the “tens”).
Bonus: What was behind Henry of Kalkar, Dominic of Prussia and some other “reformers”?
Third: the combination of the first and second changes, adding the meditations on “biblical mysteries.”
Fourth: the addition of other prayers: the Creed, the Glory be, the Litany of Loreto, etc.
Bonus 1: How a original Our Lady’s psalter does it look like?
Bonus 2: The evidence of Our Lady’s psalter on ancient paintings.
Third part: How other methods of praying were promoted, and Our Lady’s Psalter fell into oblivion.
Some kept the practice of reciting the 150 psalms and/or 150 paternosters (Lord’s prayer).
The development of biblical psalters and biblical rosaries.
Many religious orders promoted their own “praying devotions”, by repeating on a specific sequence the Lord’s prayer, the Glory be, and/or the Ave prayer; it also became very popular to repeat a prayer 3 times, or 5, 33, 50, 100, 300, even more than 1,000 times.
The approval the church authorities gave to these “diverting devotions” because they caused Our Lady’s Psalter to be almost forgotten.
Bonus: a list of some “diverting devotions” and their promoters.
All the events described above occurred during the last seven centuries, until Our Lady in Fatima ordered the first correction: the Fatima Prayer. However, even this prayer was altered by the enemies of the Catholic Church for the purpose of diminish its efficiency.
Despite all this, our friends of http://www.fatimamovement.comrequested Our Lady the necessary guidance so they could restore the Rosary 150, and you know what? They achieved this. Thank you very much, buddies!
It’s time to introduce to you The history of the Rosary 150.
Warning: the slides can not be properly understood without the written explanations on the notes.
The notes need the slides to be easily related one another. Take the slides and the notes as a whole thing.
Slide 2: We created our counting device for the 150 consecutive Ave Prayers, that is, 150 Aves in a row.
Let’s begin talking about the prayer itself. Long long ago the Ave Prayer was known as “Angelical Salutation”, remember this, we’re going to see the reason for it. Check the next slide.
Slide 3: This comes from the Gutenberg Bible, 1484. The names “Mary” and “Jesus” were not part of the original prayer, because they were not part of the original text. The line “blessed be among women” [benedicta tu in mulieribus/mulieres] appears on both biblical verses, as shown on this slide.
The whole bible (nominum interpretatio included) is available on this link:
Slide 4: This comes from the manuscript bible from the early years of 15th century. The names “Mary” and “Jesus” were not part of the original prayer.
The line “blessed be among women” [benedicta tu in mulieribus/mulieres] appears on both biblical verses, as shown on this slide. We remark this for a reason which will be explain a little bit later.
The whole bible (nominum interpretatio included) is available on this link:
Slide 5: Let’s introduce to you the Hispalense Bible, the older version we could find with the Angelical Salutation written on it. This version dates from the 10th century.
Slide 6: Someone supossedly added the name “Maria”, this was not part of the original text. Maybe somebody wanted to make changes, but it was corrected on latter versions.
Why is this so important to remark? Our Lady and “Mary” are not the same. We will repeat this on and on because it’s true.
Below is the link to the original scanned text.
Slide 7: The graphic of the left comes from the english wikipedia:
It illustrates a comparison between the content of the synoptic gospels. The 35% of the text unique to Luke includes the Visitation (and the Angelical Salutation, of course). Probably the original version of this account was different, but it’s almost impossible to find it out on these days. However, check this: the Angelic Salutation and Elizabeth’s greeting are the least related verses with the Bible-mania stuff (the jewish jesus, the jews as chosen people, etc), and, with that in mind, the least “offensive” to Our Lady. Compare it with the Magnificat (a pro-Israel praise, really disgusting). Remember, on the original text the word “Mary” is not included.
Surely, Luke was one of those scribes who alter the catholic tradition with his compilation, which became part of that spurious book known as “The Bible”.
And, of course, we should say “God” and not “The Lord”. The first one is more accurate, even though in Latin we should say “Deum Spiritum Sanctum” and not just “Deum”. The concept “The Lord” (dkyrios in greek) is related with a sun god. And also the term “Word” is pure illuminism. This will be explained on another research we are working on, but we’re gonna give you some samples of it, because it’s mandatory to understand some terms for this Rosary 150 research, and for cracking the bible-mania.
We’re gonna get used to Albert Pike’s works, because his books are very revealing, one of those is quoted on this slide, and slide 28, you’ll see.
Download “The book of the Words” from this link:
Pay attention to this commentary from googlebooks:
“Here’s Pike at his best! Masonry is permeated with powerful symbolism-both verbal and pictorial-that arouses the mental, spiritual, and intellectual life of those who use them. This extremely interesting study, once limited to 150 copies, gives the correct spelling of, and analyzes all the “significant words” (pass words, etc.) in, the Scottish Rite from the 1st through 30th degrees inclusive. In addition to being an etymological dictionary Pike explains WHY any given word was chosen for a given degree thereby revealing THE HIDDEN SYMBOLISM OF EACH WORD. Illustrated and highly recommended!”
Slide 8: This is the final explanation for the bible verses: According to this book: “Beads and Prayers: The Rosary in History and Devotion”, Elizabeth’s greeting was not mandatory a part of the Ave Prayer. It sounds logic: The Ave Prayer was know as “Angelic Salutation”, so Elizabeth’s greeting would be a secondary, even redundant, part [that is, the phrase “blessed be among women” appears on both biblical verses, as we saw on the two previous slides related with the vulgate editions (1484 and early 15th century]. It only adds the phrase “blessed be the fruit of thy womb”, and probably it’s a way to clarify the relationship between mother and son.
Take notice of this, the name of Jesus is added in about 1261. We found a commentary about it from a “Doctor of the Church”, you will see it a bit later.
This book is available on this link:
Slide 9: On this slide you can read the following (the original is in French), we made the translation for you, and we quote:
“Anyway, the urgent reminders of the Church for Christian formation, especially for the kids, continue. In Spain, for example, already in 1050, the Council of Coyanza (Leons) had decided this:
The priests have to teach the faithful and the children how to learn by heart the Symbol (that is, the Creed) and the Lord’s Prayer.
Recalling these provisions, two centuries later, still in Spain, the Synod of Leon (1267) requires parents to send their children to church so they can learn the Our Father, the Hail Mary and the Creed. It is the parish catechesis which now also includes the Ave Maria.”
Prior 1050, there’s no mention about the Ave, probably. You’ll see its first mention on the next slide.
The teaching of the Ave began at the parishes, so it was born as a popular devotion, promoted by the lower ranks of the church hierarchy, because they were closer to the people.
The book « La Vierge dans la catéchèse, hier et aujourd’hui: communications présentées … » is available on this link:
Slide 10: Take a note: these are the oldest mentions of the Ave on print. There’s no doubt the Ave prayer was well known by mouth before these documents were published.
At the Synod of Paris, 1196, is the first time the Ave prayer is required to be known by the laicy (picture of the left); it was considered as important as the creed and the lord’s prayer.
On the bottom, the synod of Durham, 1217, with the same request.
On the right, there’s a commentary in Spanish from a book of named “El archivo…” 6th volume, 1892. It explains two important things for us:
1) The name “Mary” was added first to the prayer, then the name “Jesus”.
2) There were at least five endings of the Ave prayer at that time: a) thy womb; b) thy womb, amen; c) thy womb, Jesus; d) thy womb, Jesus, amen; e) thy womb, Jesus Christ, amen. The last one was an idea of Pope Urban IV on the second half of the thirteenth century.
Where did we get these books from?
The book above mentioned as “el archivo”, which its full name is “El Archivo, Revista de Ciencias Históricas, tomo 6, Valencia – Enero 1892” is available on the link below.
The text we took you can find it on page 18 (24/428 of the entire .pdf file)
The other two texts were extracted from Sacrorum Conciliorum Nova Amplissima Collectio volume 22, by Mansi_JD, 1692-1769, the entire collection is available on the next link:
You can find the info about the Synod of Paris on page 681 (354/638 of the .pdf file), and the synod of Durham, on page 1108 (567/639). Slide 11: So, the Ave prayer begun to be highly promoted since the 13th century, we already showed you the older evidence we could find, even older than 1217, it comes from 1196, check the previous slide.
Maybe this acceptance toward Our Lady was a counter attack against those guys in robes who were preaching and studying the Bible. But even back then you see the troyan horses: Albert the Great, Thomas Aquinas…
And check this out: Thomas Aquinas has something to say about the composition of the Ave prayer, see the next slide.
This text was extracted from the book: “A pilgrim’s history of the Rosary”, see the link below.
Slide 12: There it is: “The exposition about the angelic salutation, or Ave prayer”, written by Thomas Aquinas. The work’s original name is “Devotissima Expositio super salutatione angelica”, and it’s from 1272-1273. As he says on this work, the word “Mary” was a later addition, according to him, added by the Church. In fact, the world “Church” could mean “the higher ranks of the Catholic Church, who were infected by the bible-mania.”
The french version comes form “Opuscules de Saint Thomas d’Aquin, tome deuxiéme 1857”, page 42 (51/657 of the .pdf file)
The latin version comes from “Thomae Aquinas Opuscula selecta, tomus primus, 1881”, page 456 (468/536 of the .pdf file)
On the next slide you’ll see the english translation. We expose these other versions because these were scanned from the original books, and because they’re older than the english translation we have found.
The french version is available on the next link:
The latin version is available on the next link:
Slide 13: This English translation (at the top) comes from the book “The catechetical instructions of Thomas Aquinas, 1939”, page 119/137.
On the middle you see a commentary in Spanish extracted from the book “El archivo…” 6th volume, 1892.
The quotes underlined in red mean the same thing, on English and Latin.
At the bottom there are fragments from the book “Estudios Críticos acerca de las Obras de Tomás de Aquino” (Critical Studies on Thomas Aquinas’ Works), 1899. According to this book, around the 16th century there were doubts about the authenticity of Aquinas’ expositions –on the Ave prayer included-. Fortunately, the researchers found evidence of their existence (those works were well known back on the year 1330).
The first fragment appears on page 312 (322/430) the other one appears on page 317 (327/430)
And pay attention to these:
The word Jesus was not part of the Ave prayer when Thomas Aquinas wrote this lines, at 1272-1273, or , at least, it was not included by everybody when praying.
The word Mary was not part of the Ave prayer, as Thomas admited it. And there comes a question. What does the name Mary really mean?
The English translation is available on this link (it’s well written)
The book “El archivo”… well, we already gave you the link on a previous slide.
The book “Estudios Críticos acerca de las Obras de Tomás de Aquino” (Critical Studies on Thomas Aquinas’ Works), 1899 is available on this link:
Bonus 1: what does the name “Mary” mean?
Slide 14: Well, the name “Mary” is associated with many meanings. Let’s translate into English what the Nominum Interpretatio has to say. Note: we use the word “she” for gender diferenciation, the meanings are indicated with numbers.
Maria: 1) she the illuminated, or she who illuminates.
Maria: myrrh (that’s the meaning of smirna-smyrna-zmyrna, the others are misspellings), 2) myrrh of the sea or 3) star of the sea; it also means 4) she the illuminating, and 5) bitter sea, take a note of this last one.
The line with the number 6) is revealing: it roughly means: “this word also means “mistress” or “lady”but it has a syriac origin.” We’re looking for the hebrew meaning, but we’re getting close to it.
The handwriteen text were extracted from the following webpages:
The first one: Biblia Venedig 1476, Page 935/986
The second one: Vulgate from 1484, also known as “Gutenberg bible”
The third one: Manuscript Vulgate from early fifteenth century
We used these three bibles to put the Nominum Interpretatio on a digital format, as you see on the small grid above, near the right corner.
The picture on the left you can find it on volume 15 of the Catholic Encyclopedia, First Edition. Page 8/874. She’s doing the masonic sign with her right hand.
The next slide has three very disturbing images. You’re warned.
Slide 15: Once again, if you take literally what is written on the bible, you get sun worship and occultism (portrayed as “holy” for those unaware of it). Remember: Our Lady and “Jewish Mary” are not the same.
Franco Vignazia drew these pictures. It seems this guy is promoting the Masonic Trinity, isn’t he?
Long ago we downloaded these disturbing paintings from his webpage, but those are not available anymore because the webpage is closed. http://www.francovignazia.com/
OK, on the left you can see the blue father coming from the sky, covering Mary with his shadow, and the Spirit, as a falling red bird, will “inseminate” her. On the right the infant Jesus is seated on Mary’s lap, and Mary is seated on Blue father’s lap, the Spirit emanates from the father, falling down into the kid, and at the same time the kid is making the Baphomet sign. Check the compass on blue father’s right hand.
At the center you see Ordo Templi Orientis emblem. What do these 3 images have in common? Well, The blue guy and the Eye on the Pyramid represent the same thing. The falling birds represent the Spirit, and the heart with the maltese cross on it stands for the Infant Jesus.
Here’s some info about Franco Vignazia:
Here’s some info about OTO.
You can see one of those pictures on this link:
Anyway, Vignazia is still doing that stuff.
Slide 16: This entry comes from the Catholic Encyclopedia, volume 15, pages 464-464B (518-520/874) It’s about BVM, let’s see what we’ve got here…
First: we need to repeat this: BVM is the mother of the Jewish Jesus, not of God Jesus Christ.
Second: she shares her name with Moses’ sister, that is, Miriam. Actually, Mary comes from Miriam.
Third: her name is common on Syriac and Aramaic languages.
Fourth: if you want to know the meaning of “Mary”, you must investigate the meaning of “Miriam”.
Fifth: we’re also going to discuss these seventy different meanings on slide #020.
Sixth: Probably the name has an egyptian origin.
Well, let’s check some meaning you can find on this entry: “their rebellion”, “bitter sea”, “myrrh of the sea”, “mistress of the sea”, “drop of the sea”, “star of the sea”. We have just read some of them when we talked about the “nominum interpretatio”, on slide #014
Let’s continue with the next slide.
Slide 17: This entry comes from the Catholic Encyclopedia, volume 15, pages 464-464B (518-520/874)
Another meanings: “hope”, but this is dubious; “bitterness”, remember this one; “bitter one”, “great sorrow”, “rebellion”, “healed one”, “fat one”, “well nourished one”, “mistress”, “strong one”, “ruling one”, “gracious or charming one”, “myrrh”, “exalted one”, “the beautiful”, “the perfect one”. And the last meaning, the most obscure: “one loving Yahweh” or “one beloved by Yahweh” as a combination of the Egyptian “Mer” or “Mar and the Hebrew “Yam” or “Yahweh”.
Well, if the bible was written by Jews, let’s check on the next 2 slides what the jewish encyclopedia has to say about this matter.
Slide 18: This entry comes from the Jewish Encyclopedia, volume 8, pages 608-609 (626-627/712).
Remember, the entire Jewish Encyclopedia is available on the Fatima Movement webpage:
In just a few words: Miriam means “bitter”. Moses’ sister (Miriam) also had other names: Ephrath, Helah, Naarah, Azubah, Jerioth, Zohar, Zereth, Ethan, and Aharhel; she changed her names according to the situations she went through.
She was ancestress of King David and of Bezaleel, who made the Tabernacle and its vessels. That reminded me the Litany of Loreto: there are some attributes related with David and a vessel…
Slide 19: Miriam is also regarded as the savior of Israel, that’s new for us, we never heard of it before, and the angel of death did not touch her body… Anyway, she is special for the jews.
Pay attention to this: While the jews have written all the accounts about their heroes, Our Lady does not exist on the Catholic Encyclopedia, there’s no entry about Her! You can see only 3 feasts and 1 brotherhood, and that’s all.
The info from the Catholic Encyclopedia comes from pages 361-362 (393-394/878) volume 11.
Now something comes to mind: Is Miriam the prototype for Mary? Or Mary’s character was created after Miriam? Is that possible? It wouldn’t be a surprise.
Slide 20: We talked about this list on slide #016, the seventy meanings of the name “Mary”.
These meanings are related with the following terms:
Bitterness (amaritudinis, amaritudo, amara, amarum). Obstinacy (contumacia, contumax). Teacher (doctrix, magistra). Sea (maris, marina). Rubbish (cribri). Lady or mistress (domina). Queen or mistress (dominatrix). High, elevated (exaltata, excelsa, celsitudo). Gift (donum). Sign or seal (sigillum). Illuminating, illuminate, illuminated, illuminatrix illumination (illuminans, illuminant, illuminata, etc.). Misery (miseria). Myrrh (myrrha, smyrna?). Rain (pluvia). Rebellion (rebellio). Star (stella). Drop (stilla). Hope (spes). Beauty, charm (venustas, formosa). Fat, big (pinguedo, corpulenta, robusta). Spear thrower? (iaculatrix).
We could not find its association with the name “domina nostra” (Our Lady), you’ll see that on the next slide.
Conclusion: “Mary” is not related with Catholicism.
This comes from a book written on German Language named: “Der Name Maria. Geschichte der Deutung desselben. Freiburg, 1895“, Pages 157-158 (183-184/688 on .pdf file)
It’s available on the next link: