by
Damien F. Mackey
“Magi from the east came to Jerusalem”.
Matthew 2:1
Part One:
Were the Magi inspired pagans or Israelites?
According to my recent article:
Magi and the Persian factor
(8) Magi and the Persian factor | Damien Mackey - Academia.edu
the Magi of Matthew 2 definitely could not have been from Persia.
Nor were they likely to have been, as I concluded, non-Israelites:
“Now, from what has gone before, I think that there must be a very good chance that these, too [the Magi] - however many of them there may have been - must have been Israelites, albeit ‘enlightened’, rather than foreigners (gentiles), Persians or Nabateans”.
Even the suggestion that the Magi were Zoroastrians may smack of a Hebrew element.
Because, according to certain traditions, Zoroaster (Zarathustra) was actually the Jewish prophet Baruch: https://www.jewishencyclopedia.com/articles/2562-baruch
—In Arabic-Christian Legend:
The Arabic-Christian legends identify Baruch with Zoroaster, and give much information concerning him. Baruch, angry because the gift of prophecy had been denied him, and on account of the destruction of Jerusalem and the Temple, left Palestine to found the religion of Zoroaster. The prophecy of the birth of Jesus from a virgin, and of his adoration by the Magi, is also ascribed to Baruch-Zoroaster (compare the complete collection of these legends in Gottheil, in "Classical Studies in Honor of H. Drisler," pp. 24-51, New York, 1894; Jackson, "Zoroaster," pp. 17, 165 et seq.). It is difficult to explain the origin of this curious identification of a prophet with a magician, such as Zoroaster was held to be, among the Jews, Christians, and Arabs. De Sacy ("Notices et Extraits des MSS. de la Bibliothèque du Roi," ii. 319) explains it on the ground that in Arabic the name of the prophet Jeremiah is almost identical with that of the city of Urmiah, where, it is said, Zoroaster lived. However this may be, the Jewish legend mentioned above (under Baruch in Rabbinical Literature), according to which the Ethiopian in Jer. xxxviii. 7 is undoubtedly identical with Baruch, is connected with this Arabic-Christian legend.
As early as the Clementine "Recognitiones" (iv. 27), Zoroaster was believed to be a descendant of Ham; and, according to Gen. x. 6, Cush, the Ethiopian, is a son of Ham.
It should furthermore be remembered that, according to the "Recognitiones" iv. 28), the Persians believed that Zoroaster had been taken into heaven in a chariot ("ad cœlum vehiculo sublevatum"); and according to the Jewish legend, the above-mentioned Ethiopian was transported alive into paradise ("Derek Ereẓ Zuṭṭa," i. end), an occurrence that, like the translation of Elijah (II Kings ii. 11), must have taken place by means of a "vehiculum."
Another reminiscence of the Jewish legend is found in Baruch-Zoroaster's words concerning Jesus: "He shall descend from my family" ("Book of the Bee," ed. Budge, p. 90, line 5, London, 1886), since, according to the Haggadah, Baruch was a priest; and Maria, the mother of Jesus, was of priestly family. ….
[End of quote]
The captivating tale of the Magi has been absorbed by other ethnicities-religions.
For, as I wrote in my article:
Magi incident absorbed into Buddhism?
(4) Magi incident absorbed into Buddhism? | Damien Mackey - Academia.edu
quoting Holger Kersten:
“At last, in 1937, various expeditions were dispatched from Lhasa to seek out
the holy child according to the heavenly omens, in the direction indicated.
Each group included wise and worthy lamas of highly distinguished status
in the theocracy.
In addition to their servants, each group took costly gifts with them …”.
Interestingly, too, “the holy child” was aged 2 (cf. Matthew 2:16).
Which Israelites could the Magi have been?
We know at least the when of the Magi, the beginning of AD time, reign of Herod.
We also know the where, that they were “from the east” (Matthew 2:1-2):
After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him’.
If they were Israelites, as I believe they must have been, then what was their east?
Presumably they, like the prophet Job, were living east of the River Jordan (Job:1:2): “[Job] was the greatest man among all the people of the East”.
His home, traditionally, was in Hauran, Ausitis (Uz), where lived the bene qedem.
In the Book of Tobit, it is called “Ecbatana” (Bathania) (Tobit 7:1), which is Bashan.
According to Jewish Virtual Library, article “Kedemites or Easterners”:
https://www.jewishvirtuallibrary.org/kedemites-or-easterners
KEDEMITES OR EASTERNERS (Heb. בְּנֵי קֶדֶם (benei kedem, bene qedem), adjective qadmoni, קַדְמֹנִי; Gen. 15:19) is a general designation for the peoples living on the eastern border of Syria and Palestine, from as far north as Haran (Gen. 29:1–4) to as far south as the northern end of the Red Sea (Gen. 25:1–6). In Israelite ethnology, all these peoples, and the Ishmaelites as well, who ranged from the border of Egypt to Assyria (i.e., the Middle Euphrates), and who included the inhabitants of Tema and Dumah (Gen. 25:12–18), were all related.
Their center of dispersion was the Middle Euphrates region – called Aram-Naharaim (Gen. 24:10; Deut. 23:5), Paddan-Aram (Gen. 28:2, 5, 6, 7; 31:18 (or Paddan, Gen. 48:7)), "the country Aram" (Hos. 12:13), or simply Aram (Num. 23:7). From here Abraham and Lot moved to Canaan (Gen. 12:5). Lot eventually moved to Transjordan and became the ancestor of Moab and Ammon (Gen. 19:30ff.), while Abraham became the ancestor of all the other Kedemites, including the Ishmaelites, and of the Israelites as well. His son Isaac and the latter's son Jacob-Israel married wives from Abraham's original home-land, where Jacob even lived for 20 years.
Hence the confession, "My father was a wandering/ fugitive Aramean who migrated to Egypt" (Deut. 26:5). The Israelites acknowledged all those peoples as their kin in contrast to the Canaanites. The Kedemites enjoyed among the Israelites a great reputation for wisdom. Not only does David quote a Kedemite proverb which he characterizes as such, but the wisdom of the Kedemites is rated only lower than Solomon's though higher than that of the Egyptians (I Kings 5:10), and Isaiah represents the Egyptian king's wise men as seeking to impress him by claiming descent from sages of Kedem (this, not "of old," is the meaning of qedem in Isa. 19:11). ….
[End of quote]
Now, given my re-dating of the Nativity to the time of Judas Maccabeus:
Religious war raging in Judah during the Infancy of Jesus
(5) Religious war raging in Judah during the Infancy of Jesus | Damien Mackey - Academia.edu
then we might expect to find the Magi amongst Transjordanian allies of the Maccabees.
In I Maccabees 5 we read of Judas and his army crossing over the Jordan to deliver oppressed Jews, and there occurs the very interesting reference to “the land of Tobias” – that being (the Greek version of) the name of Job.
Also mentioned here is Dathema, that is apparently right in Job-ian territory (Bashan):
https://www.studylight.org/dictionaries/hdb/d/dathema.html
DATHEMA ( 1Ma 5:9 ). A fortress in Bashan. It may perhaps be the modern Dâmeh on the S. border of the Lejâ district, N. of Ashteroth-karnaim.
And so we read (vv. 9-23):
Now the nations in Gilead gathered together against the Israelites who lived in their territory and planned to destroy them. But they fled to the stronghold of Dathema and sent to Judas and his brothers letters that said, ‘The nations around us have gathered together to destroy us. They are preparing to come and capture the stronghold to which we have fled, and Timothy is leading their forces.
Now then, come and rescue us from their hands, for many of us have fallen, and all our kindred who were in the land of Tobias have been killed; the enemy have captured their wives and children and goods and have destroyed about a thousand persons there’.
While the letters were still being read, other messengers, with their garments torn, came from Galilee and made a similar report; they said that the people of Ptolemais and Tyre and Sidon and all Galilee of the gentiles had gathered together against them “to annihilate us.” When Judas and the people heard these messages, a great assembly was called to determine what they should do for their kindred who were in distress and were being attacked by enemies. Then Judas said to his brother Simon, ‘Choose your men and go and rescue your kindred in Galilee; Jonathan my brother and I will go to Gilead’. But he left Joseph, son of Zechariah, and Azariah, a leader of the people, with the rest of the forces in Judea to guard it, and he gave them this command, ‘Take charge of this people, but do not engage in battle with the nations until we return’. Then three thousand men were assigned to Simon to go to Galilee and eight thousand to Judas for Gilead.
So Simon went to Galilee and fought many battles against the nations, and the nations were crushed before him.
He pursued them to the gate of Ptolemais; as many as three thousand of the nations fell, and he despoiled them. Then he took the Jews of Galilee and Arbatta, with their wives and children, and all they possessed and led them to Judea with great rejoicing.
Note, moreover, the likeness to the Book of Job 1:16, 17 and 18: “While he was still speaking, another messenger came and said …”, to:
“While the letters were still being read, other messengers, with their garments torn, came from Galilee and made a similar report …” (I Maccabees 5:14).
Did the Magi, like Job’s first generation of children, perish amidst turmoil, or were they still to be found living amongst those “rejoicing” Jews whom Judas Maccabeus led safely “to Judea”? King Herod no longer cast his dark shadow over the kingdom.
Perhaps some Magi had perished at the hands of Timothy, and some had survived.
One can only guess at this stage.
Tobias (Job) had benefitted from family inheritances (Tobit 14:13): “He took respectful care of his aging father-in-law and mother-in-law; and he buried them at Ecbatana …. Then he inherited Raguel’s estate as well as that of his father Tobit”.
He, as Job, would see to it that all of his surviving children likewise benefitted (Job 42:12-15):
The LORD blessed the latter part of Job’s life more than the former part. He had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen and a thousand donkeys. And he also had seven sons and three daughters. The first daughter he named Jemimah, the second Keziah and the third Keren-Happuch. Nowhere in all the land were there found women as beautiful as Job’s daughters, and their father granted them an inheritance along with their brothers.
Now, in my much shortened revision, there was not much time lapse at all between late Job and the Birth of Jesus Christ.
There are common elements with Job and the Magi; the East; wisdom; purity of gold (e.g., Job 23:10); camels (presumably); expecting a Redeemer (Job 19:25); wealth.
Job (Tobias), whose father, Tobit, had quoted the prophet Amos (Tobit 2:6), would surely have known the Messianic prophecy of Micah, who was this very Amos:
God can raise up prophets at will - even from a shepherd of Simeon
(8) God can raise up prophets at will - even from a shepherd of Simeon | Damien Mackey - Academia.edu
Micah’s prophecy had famously been repeated to King Herod after the Magi had arrived in Jerusalem (Matthew 2:3-6):
When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people’s chief priests and teachers of the Law, he asked them where the Messiah was to be born. ‘In Bethlehem in Judea’, they replied, ‘for this is what the prophet has written:
“But you, Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah;
for out of you will come a ruler
who will shepherd my people Israel”.’
Of course the Magi already knew it, but they had gone directly to Jerusalem presuming (I think) that the royal Babe had now grown and would be ensconced in Jerusalem.
Why did the Magi take so long to leave their home?
Perhaps this was due to the turmoil of war that was raging in Israel at the time.
Tobit (1:15) tells his son, Tobias, of the roads being unsafe for travel during the reign of Sennacherib, king of Assyria.
Possibly, the Magi picked up (some of) their gifts for the Messiah in Jerusalem.
It is interesting that the name of one of Job’s daughters, Keziah, or Cassia (42:14), has a close connection with frankincense and myrrh:
https://www.earthsunessentials.com.au/product/cassia/
“Cassia features in folklore medicine often. It is even included in the Bible with Myrrh, Frankincense, and other oils and herbs”.
Did Matthew (2:11) have Job 42:11 in the back of his mind when writing of the Magi’s visit to “the house”?
All [Job’s] brothers and sisters and everyone who had known him before came and ate with him in his house. … each one gave him a piece of silver and a gold ring.
The road taken by the Magi from “the land of Tobias” to Jerusalem was not to be the way that these wise men (and women?) would return (Matthew 2:12): “… having been warned in a dream not to go back to Herod, they returned to their country by another route”, avoiding Jerusalem this time.
Intending to head NE, did they make a switch eastwards from the Central Ridge Route to the King’s Highway?
Readers with a good knowledge of ancient biblical roads may be able to help out here.
Conclusion
The when of the Magi - the beginning of AD time, reign of King Herod ‘the Great’ (Maccabean era in my revision).
The where of the Magi - they were “from the east” (Matthew 2:1-2), the Bashan region.
The who of the Magi - certainly enlightened Israelites, likely family of the prophet Job.
Part Two:
What was the bright Star that the Magi saw?
‘Where is He who has been born King of the Jews?
For we saw His star in the east and have come to worship Him’.
Matthew 2:2
While some of the best efforts to interpret the Magi Star have concluded, as we have read in:
Solid attempts to interpret the biblical sky
(3) Solid attempts to interpret the biblical sky | Damien Mackey - Academia.edu
that it was a planet, say, Venus or Jupiter, none, I think, has been able fully to explain it in its precise detail - for example, the fact that “it stopped” (Matthew 2:9):
“After [the Magi] had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was”.
At last I have found an article that, for me, makes proper sense of the Nativity Star.
Matthew Ervin, in December 2013, explained it as the Glory of God.
He uses the word, Shekinah, which, however, is not found in the Bible.
I would prefer:
Glory of the Lord (כְבוֹד יְהוָה), Chevod Yahweh (e.g. 2 Chronicles 7:1).
Matthew Ervin writes:
https://appleeye.org/2013/12/15/the-star-of-bethlehem-was-the-shechinah-glory/
The Star of Bethlehem Was the Shekinah Glory
….
Theories as to what the Star of Bethlehem was are myriad. The usual answers look to celestial objects ranging from real stars to comets. Indeed, the inquiry has been so wide sweeping that virtually every object appearing in the sky has been posited as the Bethlehem Star. However, when Scripture is examined the identity of the Star is evident. The Greek ἀστέρα or astera simply identifies a shining or gleaming object that is translated as star in Matthew 2:1-10. The magi specifically referred to it as, “His star” (v. 2). In addition, the behavior of this Star alone is enough to discount any natural stellar phenomenon. The Star led the magi from the east to the west [sic] toward Jerusalem (vv. 1-4). Then the Star moved from the north to the south in Bethlehem (v. 9). The Star would disappear and then reappear before it finally came to hover over where Jesus was staying (vv. 7-9).
If not a regular stellar object then what exactly was the Star of Bethlehem? The synoptic narrative in Luke’s Gospel provides an answer:
And in the same region there were shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear.
Luke 2:8-9 (ESV)
The glory of the Lord here is a powerful example of the Shekinah Glory.
This type of glory is a visible manifestation of God’s presence come to dwell among men. The Shekinah was often accompanied by a heavenly host (e.g. Ezek. 10:18-19) and so it was at the birth of Christ (Luke 10:13). The Shekinah Glory declared Messiah’s birth to the shepherds (Luke 2:8-11). The Star of Bethlehem likewise declared to the magi that Messiah had arrived (Matt. 2:9-10). No doubt this is because Matthew and Luke were describing the same brilliant light in their respective gospels.
Although the Shekinah takes on various appearances in Scripture, it often appears as something very bright. This includes but is not limited to a flaming sword (Gen. 3:24), a burning bush (Ex. 3:1-5; Deut. 33:16), a pillar of cloud and fire (Ex. 13:21-22), a cloud with lightning and fire (Ex. 19:16-20), God’s afterglow (His “back”) (Ex. 33:17-23), the transfiguration of Jesus (e.g. Matt. 17:1-8), fire (Acts 2:1-3), a light from heaven (e.g. Acts 9:3-8) and the lamp of New Jerusalem (Rev. 21:23-24).
It was the Shekinah Glory that dwelled in the Holy of Holies. It was last in Solomon’s temple but departed as seen by Ezekiel (Ezek. 9:3; 10:4-19; 11:22-23). Haggai prophesied that the Shekinah Glory would return to the temple in Israel and in a superior way (Hag. 2:3; 2:9). And yet it would seem that this never happened for the Second Temple was destroyed in 70 A.D. Perhaps though the Shekinah did return. The Star of Bethlehem was the Shekinah Glory declaring the birth of the Lord Jesus Christ and residing in His person. And why not? The Messiah was prophesied to come as a star (Num. 24:17), and Jesus is called the, “bright morning star” (Rev. 22:16). ….
[End of quote]
It would be most fitting for the prophet Haggai to foretell the return of the Glory cloud.
For Haggai (an abbreviated name) was my Habakkuk, the Akkadian name of Tobias (= Job) from his years spent in Nineveh:
Haggai as Job late in his life?
(10) Haggai as Job late in his life? | Damien Mackey - Academia.edu
And his father, Tobit, appears to have foretold the return of God’s glory in chapter 13, as I noted in my article (following a 2013 piece):
Saint John Paul II on Tobit
(10) Saint John Paul II on Tobit | Damien Mackey - Academia.edu
I once read an intriguing article that valiantly attempted to identify Luke’s Shepherds, at the Nativity, with Matthew’s Magi.
Upon examination, h0wever, the two entities appear to be really quite different – geographically speaking, for one.
But what, I think, can now be identified as one, thanks to Matthew Erwin, is the Glory beheld by both the Shepherds and the Magi:
… when Scripture is examined the identity of the Star is evident. The Greek ἀστέρα or astera simply identifies a shining or gleaming object that is translated as star in Matthew 2:1-10. The magi specifically referred to it as, “His star” (v. 2). In addition, the behavior of this Star alone is enough to discount any natural stellar phenomenon. The Star led the magi from the east to the west [sic] toward Jerusalem (vv. 1-4). Then the Star moved from the north to the south in Bethlehem (v. 9). The Star would disappear and then reappear before it finally came to hover over where Jesus was staying (vv. 7-9).
If not a regular stellar object then what exactly was the Star of Bethlehem? The synoptic narrative in Luke’s Gospel provides an answer:
And in the same region there were shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. Luke 2:8-9 (ESV) ….
The shining Glory
God’s glory had been manifest, according to Matthew Erwin, in the Flaming Sword of Genesis; to Moses, in the Burning Bush, to the Exodus Israelites in the Pillar of Cloud; and to Israel, again, in the first Temple.
But it had departed at the time of the Babylonian Exile and had not returned when the second Temple was completed.
Matthew Erwin has really sewn this up:
It was the Shekinah Glory that dwelled in the Holy of Holies.
It was last in Solomon’s temple but departed as seen by Ezekiel (Ezek. 9:3; 10:4-19; 11:22-23). Haggai prophesied that the Shekinah Glory would return to the temple in Israel and in a superior way (Hag. 2:3; 2:9). And yet it would seem that this never happened for the Second Temple was destroyed in 70 A.D. Perhaps though the Shekinah did return. ….
The family of Job-Tobias knew, from what we now have written in Tobit 13, that the Glory of the Lord was going to return after the return from Exile.
Job, as Haggai, now in his late old age, had advised the people, disappointed at the sight of the second Temple, that the Glory of the Lord would return.
And return again it did, with the Birth of Jesus Christ, the New Temple, who would render obsolete the old stone Temple (pope Benedict XVI).
In other words, the second Temple was only ever to be temporary, and would be dramatically replaced (destroyed even) by He who is the true Temple of God.
The Shepherds saw the Light at close hand and were able to go directly to the stable. Their guiding Light conveniently stopped, just as the shining Cloud was wont to do during the Exodus (Numbers 9:17): “When the cloud moved from its place over the Tent, the Israelites moved, and wherever the cloud stopped, the Israelites camped”.
The Magi saw it at a distance from Bethlehem. They had long been expecting it.
Their ancestor, Tobit, had foretold its return, and his son, Haggai, confirmed it much later.
The Magi, who - as descendants of Job, as I think - were undoubtedly clever and educated, did not really need, though, to be able to read the heavens and constellations (as Job almost certainly could, Job 38:31-33) to identify the Star.
They were expecting it and they simply had to wait until they saw it.
This was a manifestation for Israel, to be understood by Israel, which is a solid reason why I think that the Magi mut have been Israelites, not gentiles.
The Nativity Star of relevance to Israel determines the ethnicity of Matthew’s Magi.
Conclusion
The when of the Magi - the beginning of AD time, reign of King Herod ‘the Great’ (Maccabean era in my revision).
The where of the Magi - they were “from the east” (Matthew 2:1-2), the Bashan region.
The who of the Magi - certainly enlightened Israelites, likely family of the prophet Job.
The Star of the Magi - the Glory of the Lord.
The resplendent Christ Child appeared again, with his holy Mother, at Pontevedra, Spain, 10th December, 1925 “elevated on a luminous cloud”.
We read about it at:
https://fatima.org/news-views/the-apparition-of-our-lady-and-the-child-jesus-at-pontevedra/
On July 13, 1917, Our Lady promised at Fatima:
“If what I say to you is done, many souls will be saved … I shall come to ask for the Consecration of Russia to My Immaculate Heart, and the Communion of Reparation on the First Saturdays.”
As Fatima scholar Frère Michel de la Sainte Trinité tells us, this first secret of Our Lady “is a sure and easy way of tearing souls away from the danger of hell: first our own, then those of our neighbors, and even the souls of the greatest sinners, for the mercy and power of the Immaculate Heart of Mary are without limits.”
….
Circumstances of the Apparition ….
The promise of Our Lady to return was fulfilled in December 1925, when 18-year-old Lucia was a postulant at the Dorothean convent in Pontevedra, Spain. It was here, during an apparition of the Child Jesus and Our Lady, that She revealed the first part of God’s plan for the salvation of sinners: the reparatory Communion of the First Saturdays of the month.
Lucia narrated what happened, speaking of herself in the third person – perhaps, in humility, to divert attention from her role in the event:
“On December 10, 1925, the Most Holy Virgin appeared to her [Lucia], and by Her side, elevated on a luminous cloud, was the Child Jesus. The Most Holy Virgin rested Her hand on her shoulder, and as She did so, She showed her a heart encircled by thorns, which She was holding in Her other hand. At the same time, the Child said:
“‘Have compassion on the Heart of your Most Holy Mother, covered with thorns, with which ungrateful men pierce It at every moment, and there is no one to make an act of reparation to remove them.’
“Then the Most Holy Virgin said:
“‘Look, My daughter, at My Heart, surrounded with thorns with which ungrateful men pierce Me at every moment by their blasphemies and ingratitude. You at least try to console Me and announce in My name that I promise to assist at the moment of death, with all the graces necessary for salvation, all those who, on the first Saturday of five consecutive months, shall confess … receive Holy Communion, recite five decades of the Rosary, and keep Me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary, with the intention of making reparation to Me.’”
The Great Promise and Its Conditions
As Fatima author, Mark Fellows, noted:
“The Blessed Virgin did more than ask for reparatory Communion and devotions on five First Saturdays: She promised Heaven to those who practiced this devotion sincerely and with a spirit of reparation. Those who wonder whether it is Mary’s place to promise eternal salvation to anyone forget one of Her illustrious titles: Mediatrix of all Graces.” ….
Our Lady promises the grace of final perseverance – the most sublime of all graces – to all those who devoutly practice this devotion. The disproportion between the little requested and the immense grace promised reveals the great power of intercession granted to the Blessed Virgin Mary for the salvation of souls. Furthermore, this promise also contains a missionary aspect. The devotion of reparation is recommended as a means of converting sinners in the greatest danger of being lost.
Much has been written on the Five First Saturdays devotion.
Therefore, here I provide only a brief summary of the conditions.
For more information, see The Magnificent Promise for the Five First Saturdays (Section III, pp. 8-16). ….
1. The First Saturday of five consecutive months: This request was the culmination of a whole movement of devotion, consistent with a series of papal decisions giving the forerunners of this new devotion:
a. The 15 Saturdays in honor of Our Lady of the Most Holy Rosary (plenary indulgence granted by Pope Leo XIII, 1889).
b. The 12 First Saturdays of the month (officially approved by Pope St. Pius X, 1905).
c. The Devotion of Reparation on the First Saturdays of the month (new indulgences granted by Pius X, 1912).
At Pontevedra we see two new elements: the reduction of the number of Saturdays required; and assurance of receiving at the moment of death “all the graces necessary for salvation,” instead of merely indulgences for the remission of punishment for sins already pardoned. Knowing our inconstancy, Our Lady asks for only five Saturdays – the number of decades on our Rosary.
2. Confession: Though the confession is not required to be made on the First Saturday itself … it is preferable – as far as possible – that it be made on a day close to the First Saturday.
3. Communion of Reparation: Frère Michel tells us: “The Communion of Reparation, of course, is the most important act of the devotion of Reparation. All the other acts center around it. To understand its meaning and significance, it must be considered in relation with the miraculous Communion of autumn 1916; already this Communion was completely oriented to the idea of Reparation, thanks to the words of the Angel.” ….
4. Recitation of the Rosary: In each of the six apparitions of 1917, Our Lady asked the children to pray the Rosary every day.
5. The 15-minute meditation on the 15 Mysteries of the Rosary: In addition to praying the Rosary, Our Lady asks for a separate 15 minutes of meditation on the Mysteries of the Rosary. But, as Sister Lucia has explained, not all 15 Mysteries need to be meditated upon each month. One may, by their choice, meditate on only some of the Mysteries each month. ….
6. The intention of making Reparation: As Sister Lucia has written, this condition is the principal one, and concerns the general intention with which all the other five conditions must be fulfilled. They must each be accomplished “in the spirit of Reparation” towards the Immaculate Heart of Mary. Without this general intention, without the desire to make Reparation to Our Lady to console Her, all these external acts are by themselves insufficient to obtain the magnificent promise of obtaining, at the moment of death, all the graces necessary for salvation. ….
