História de uma alma: Manuscritos autobiográficos (Espiritualidade) (Portuguese Edition)

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The recall of the favours received by the Order from the Virgin Mary herself in each one of the annual memorials was like an ardent proclamation of the aforementioned benefits. A remembrance of the efficacious and powerful mediation of Mary, as well as at the same time giving thanks to the Mother and Patroness. This day was also chosen by the Carmelites to renew their oblation and consecration to Her [24]. A breviary, written between , has a prayer which runs as follows: With the passing of the years, the character of the patronal feast, bound to the Marian character of the Order became more and more accentuated, being enriched with new liturgical texts, in which Mary was invoked with the most tender and expressive of phrases, for example: At the end of the XV century, this solemn celebration would be moved to 16 th July [27].

With this new broadening of the initial meaning which the Solemn Memorial of St.

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The phenomenon of the attachment of the laity to the Order of Carmel was already a reality by the second half of the XIII century. This type of attachment consisted in the participation in the spiritual blessings of the whole Order, which was offered as a gesture of recognition to the benefactors of the same. At the moment of attachment, they were given the white cape, not the habit or scapular; there was a juridical impediment, given that the wearing of the habit of an Order the scapular was the equivalent of entry into religious life with all the obligations attendant on solemn profession.

Originally, the vision of Simon Stock, in the XIV-XV centuries, carried a message exclusively for the friars; gradually, during the course of the XV century, the significance of this vision was extended to the laity. It is during this century, that confraternities of the Virgin began to spring up close to the Carmelite churches wearing the scapular as a distinguishing feature. Pius XII, a member of the confraternity of Carmel from childhood, is the person who has perhaps best known how to express the meaning and spread of the holy Scapular of Carmel within the Church.

There is no one who is not aware how greatly a love for the Blessed Virgin, Mother of God, contributes to the enlivening of the Catholic faith and to the raising of the moral standard. These effects are especially secured by means of those devotions which, more than others, are seen to enlighten the mind with celestial doctrine and to excite souls to the practise of the Christian life. In the first rank of the most favoured of those devotions, that of the Holy Carmelite Scapular must be placed — a devotion which, adapted to the minds of all by its very simplicity, has become so universally widespread among the faithful and has produced so many and such salutary fruits.

For not with a light or passing matter are We here concerned, but with the obtaining of eternal life itself which is the substance of that Promise of the Most Blessed Virgin that has been handed down to us. We are concerned, namely, with that which is of supreme importance to all and with the manner of achieving it safely.

But not for this reason, however, may they who wear the Scapular think that they can gain eternal salvation while remaining slothful and negligent of spirit, for the Apostle warns us: Therefore all Carmelites, whether they live in the cloisters of the First and Second Orders or are members of the Third Order Regular or Secular or of the Confraternities, belong to the same Family of Our Most Blessed Mother and are attached to it by a special bond of love.

In the second half of XVII century, the spontaneous spreading of the holy Scapular having reached a happy conclusion, its celebration conceded by the Holy See, would be allowed in diverse kingdoms and nations by those who requested it. This would prepare the way so that, through Benedict XIII with the bull of 24 th October , the liturgical Feast of the Virgin of Carmel would spread throughout the universal Church.

This meant that the Feast of Carmel would at last be celebrated throughout the Church. The reform of the Roman calendar, which took place after Vatican II, kept the memorial of the Virgin of Carmel, 16 th July, optional for the whole Church. People, with an extraordinary creativity, through feasts full of beauty and imbued with love, never cease from honouring the Virgin Mary under the invocation of Carmel. Thus he works for God and flees from evil… Captivated by the love which Mary shows us… we seek nothing more than to answer it with a holy life, full of love.

The Carmelites not only served the Virgin by regaling her with a liturgy imbued with love for Her and with the monasteries where they lived dedicated to Her, but also, with prayers which they directed and direct to God, as well as their commitment to the work of evangelisation. In this way, they collaborate in the very important mission which the Virgin took on at the foot of the Cross: And it is also a way of working apostolically for this cause which will be the spreading of the Holy Scapular. For each tree is known by its fruit Lk 6: And the witness to the abundance of spiritual fruit is truly enormous, down through the centuries and in all places, where the holy Scapular of Carmel has been worn: Equally, how many in bodily and spiritual danger have experienced, thanks to it, the maternal protection of Mary.

Centuries later, through the graces received and experienced by those who wore the medal with the inscription: The speed with which this medal was propagated and the astounding graces which the faithful obtained through their trust in her, made the Archbishop of Paris, Mons. We recall the Superior Generals, Fr. Joseph Chalmers and Fr. The venerable tradition of the Order of Carmel tells us in the exquisite hymn, Flos Carmeli , that St. The reply to this entreaty was the vision of the Virgin, carrying the Scapular of the Order in her blessed hands and saying these words: Neither the date nor the place of the vision are known to us.

This narrative was widespread in the XV century and there are various versions of it in to be found in ancient documents. From the fruit produced, there is a nucleus of truth in this narrative. These are the points held in common in the various versions of the vision: We can see, in this vision, which historical criticism has not permitted to reject as being false [41] , that the Virgin goes much further than the request made by St. In his entreaty in the Flos Carmeli, he asks the Virgin: The Virgin, in addition to protecting the Order, promised to protect the Carmelites.

With the later inclusion of the laity to the Order of Carmel, this privilege has been extended to them. The spread of the Scapular was made fruitful by prayer and the apostleship of the Carmelites: Mary in her intercession to her Son would achieve graces and gifts for her sons and daughters, bringing them to the fullness of Christian faith. Those who fully embrace the redemption of Christ, receive eternal salvation as its fruit, the objective of the promise of the Holy Scapular.

This was mentioned by St.

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John Paul II in the letter which he wrote to the Superior Generals of the Order of Mount Carmel on the occasion of the Carmelite Marian year, which celebrated the th year of the bestowing of the Scapular: The Church underwent trying times in the XV and XVI centuries, which could be classified as one of the most crucial for the Catholic Church throughout its entire history.

Had Calvinism achieved its goal, the Catholic Church would have been reduced to the two southernmost peninsulas of Europe and in Spain, nuclei of Lutherans were appearing. Furthermore, in the East, Turkey posed a serious threat with its aim to extend Islam in Europe. At such a critical time, the Carmelites in Europe redoubled their efforts at spreading the Holy Scapular, such that in the XVI century it was spread: This is the context of the proliferating action of the Scapular made by Fr.

Rubeo on his visit to Spain: At that moment, she would be reviviscencia of the grace inherent in her religious profession [44] in order to live out and make the charism of Carmel fruitful in the Church. It is at that critical moment in the history of the Church, when the words of St. Paul became a reality: Teresa, through the action of the Holy Spirit, it would reveal itself in a two-fold deepening of the inherent grace in the charism of Carmel.

On the one hand, the life-giving Mariology of the Order allowed the spirit of Mary to infuse her life, on the other, it gave an apostolic dimension to her contemplative life as a Carmelite nun. The spirit of Mary is reflected in Teresa of Jesus through the Spirit. In these writings, we can contemplate a relationship of profound reverential love for the Virgin Mary from childhood L 1, 1 , a love which increased in Carmel; demonstrating complete filial trust in her help and protection as much in her own life V 1,7 as in matters to do with the Reform Lt, , 4.

It is noticeable also, that she brought life to the motto of the Order: Mary is also presented as the model of every Carmelite: She did not hesitate to make the presence of the Virgin as Prioress of the Convent of the Incarnation palpable and to be one with the others in trying to be obedient to her and in bringing life to her commands for the glory of God and the Order. Teresa of Jesus did not only live out all the Mariology of Carmel, but we can see a profound Marian internalisation in her, that is to say, the Holy Spirit poured out the spirit of Mary in Teresa, so that her sentiments, interests and ideals are the same as those of the Virgin: And all this brought to fruition with interest, concern, self-denial; no difficulty was so great that she would leave the mission of such high degree which had been entrusted to her so that Christ would thank her: By participating in the spirit of Mary, she exercised a true spiritual motherhood over the members who entered the Discalced Carmel.

She would encourage them in the following of Jesus, to be like Mary in Cana: In reforming them according to the spirit of the Gospel, they would contribute to the reform of the whole body of Christ. Let us take note of how Mother Teresa fully assumed these two great petitions which the Church directs to the Virgin, committing herself with all her ability to alleviating the situation of the persecuted Catholic Church in Europe. By praying and encouraging prayer for the defenders of the Church, she would bring peace from the wars of religion which were causing Europe to run with blood and as Edith Stein recalled, her prayers would prevent the wars of religion from spreading across the border into Spain.

Like the Virgin, she in turn, she took on, the mission of praying for the increase of the sons and daughters of the Church, building up missionaries through her prayer and the embrace of the Good News of Jesus Christ by those who had been evangelised.

Mother Teresa, as she tells us in her own words: I went to a hermitage with many tears. The Lord would give her the means through the Fr. General of the Order, Fr. Rubeo, who would command her to found as many monasteries like St. Mother Teresa, midst a millard difficulties till the end of her life, founded little dovecotes of the Virgin, where Discalced Carmelites with their prayers together with hers might reach God for the evangelisation of America [45] , prayers which were truly fruitful, converting Latin America today into the great hope of the Catholic Church.

It will give an apostolic dimension to Carmelite contemplative prayer. Mother Teresa was fully aware that the charism of Carmel is a contemplative one: But in Teresa of Jesus it would be an inherent part of the charisma of Carmel. This can be exemplified by the behaviour of Elijah on the Mount Horeb, when in the presence of God, in a much more sublime way, than that of Moses on a previous occasion Ex But that his dialogue with God is to recall the critical situation in which the faith of his people is to be found in relation to Him.

Elijah twice says to Him: This seems to us to be the very reality of the charisma which Teresa of Jesus would deepen and with her the whole of the Discalced Carmelite reform founded by her, which in turn would be fruitful not only for the Order but the Church itself. Mother Teresa added to contemplation of God or as a result of it, since it made her sensitive to the deepest needs of the aching Church, that of being an intercessor before God, most especially for ordained ministry and for the salvation of souls.

This represents a participation in the redemptive mission of the Son and in the mission to revitalise and strengthen the Church characteristic the Holy Spirit. May this ship, which is the Church, not always have to journey in a tempest like this. But, unlike Elijah, Teresa of Jesus was not alone in making her intercession to God, but did it in a similar way to the Latin hermits of Mount Carmel, who were looking to form a praying community so that there intercession would be more powerful before God for the conservation of the inheritance of Christ, so that it would not fall into the hands of Islam and so that Islam could not achieve its goal of becoming the only religion on the face of the earth.

The mission which God gave to Mother Teresa was not just that she should pray with her whole being for the good of the Church, but that she should form vocations which the Holy Spirit gave her so that they would participate in the intercessory spirit which had been given to her. Since in order for ordained ministry to reach the grace of holiness, the prayer of one person, even the most holy, is shown to be impotent. This is shown by the burning prayer of St.

Catherine for the ecclesial hierarchy of her period, which brought about no improvement; neither did St. Achieving the conversion and improvement of ordained ministry from God is a collective mission.

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Teresa of Jesus made intercession for priests somewhat institutional, the main mission of her daughters, the Discalced Carmelites and this mission is depict in Way of Perfection with strong, indelible traits: As we can record how, through St. This would take place as much through the spread of the Scapular as by means of prayer and sacrifice or working apostolically in this domain.

In this way, the paths by which the Spirit led St, Teresa of Jesus and with her, the whole Carmelite Reform founded by her, would be to give renewed fruitfulness to the grace of the Holy Scapular, which is eternal life and the holiness of those who wear it. Contemplation of the divine attribute of Mercy. When God revealed his name to Moses, revealing, thus revealing something of Himself, He revealed Himself as merciful: Mercy is an essential trait of the way God works through and with the people of Israel [47].

It is the painful experience of sin where one experiences the sweetness of divine mercy. In this way, the mystery of the goodness of God is deepened in his mercy, through his promise of salvation despite sin and infidelity. On occasions, He reminds the people of Israel that God will be merciful as He promised to their forefathers Dt The book of Wisdom gives the reason for the mercy of God: In the New Testament, in the Magnificat the following words are solemnly proclaimed: Reflections by theologians can help us to understand the unfathomable mercy of God.

This is what Roberto Moretti has to say:. Usually in religious language, even in theological language, the divine perfection of Mercy is referred to forgiveness of guilt. Sin, as we already know, is an offense against God. As such, it merits punishment, so that the order, which has been unjustly violated, can be reestablished. If one considers the gravity of the offences done to god through sin by his creature […] especially if one thinks of the accumulation of the sins of all men, aggravated by malice, arrogance, rebellion, scorn, ingratitude, etc.

Hence, the praise and awe which Sacred Scripture and the Saints have raised to the Mercy of God [48]. Teresa of Jesus [49] or St. This is the implicit invitation which the Virgin Mary made to Carmel in her appearances in Lourdes, where she constantly urged Bernadette to pray and offer sacrifices for the conversion of sinners. The last apparition of the Virgin in Lourdes took place on 16 th July. The Virgin communicated the same message to the three shepherds in Fatima as she delivered in Lourdes. She urged them in the second apparition to: The Virgin Mary invites Carmel to help her in being united to herself in her constant intercession to achieve forgiveness and mercy from God for humanity.

The Carmelite can contribute to this plan by being bound to Mary, offering his small sacrifices and uniting them to the immeasurable cost of the passion and death of Jesus Christ, symbolised by his blood, in order to achieve forgiveness of sins from God the Father, since Jesus has greater worth before Him than all the sins which have been committed or which might be committed by humanity.

And so it is that just as sin, which prevents the prayer of the faithful from reaching God cf. Divine justice and mercy gratuitously saves sinful man, but at the same time demands reparation. Reparation has been carried out by the Saviour, Jesus, God and man. At fourteen years of age, the Spirit instructed St.

She explained it in her own words in her autobiographical writings:. One Sunday, looking at a picture of Our Lord [55] on the Cross , I was struck by the blood flowing from one of the divine hands. I was resolved to remain in spirit at the foot of the Cross and to receive the divine dew. She referred to this in her last poem which in point of fact is dedicated to the Blessed Virgin Mary:.

The Blessed Virgin Mary is the woman par excellence who is closest to the Cross of Jesus in the fullness of faith, hope and love, and so she becomes the Mother of man who has been redeemed through the fruitfulness of the Blood of the Redeemer and through the power of his Word: The whole Church shares mysteriously in the virginal motherhood of Mary , especially the Christian woman, the holy woman.

Recognising as well in the life of others: Considering how the charisma has borne fruit in the great saints of Carmel, we believe that the attribute which God has wanted to concede to the family of Carmel so that we contemplate it, praise God and the Trinity for it and allow the Holy Spirit to embody it in us, is the attribute of divine mercy. Devotion to the Immaculate Heart of the Virgin Mary, born in the Middle Ages, has grown to the point of being immersed in worship.

In the monastery in Florence, where years later, St. Thus, the Feast of the Immaculate Heart of Mary, introduced in , found well fertilised soil in Carmel. To save them, God wishes to establish in the world devotion to My Immaculate Heart. By offering the Virgin worthy veneration and thanksgiving, suffused with love, the Carmelite carries out one of the petitions of the Virgin in the third apparition in Fatima: This petition for atonement for the Immaculate Heart would be made more explicit in the apparition of the Virgin and Child Jesus to Sr.

Lucia in Pontevedra on 10 th December The Child Jesus said to her: After, Our Lady said to Lucia: We may ask why the Virgin Mary and Jesus Christ emphasised the need for acts of atonement so much for her Immaculate Heart. We must contemplate this from faith through the intercessory mediation of Mary. It is not a dogma of faith, but there has been constant belief in the Church in that the Virgin Mary is the mediator of all the graces of Our Lord Jesus Christ.


If the Virgin, in her maternal love, incessantly petitions for humanity to make the redemptive work of her son fruitful, then the conferment of these graces by the Most Holy trinity can be linked to the fact that the Virgin Mary is loved and honoured by her faithful people. Suffice it to recall and affirm that the success of renewal in the Holy Year will depend on the superlative aid of the Virgin. We need her help and intercession.

We must schedule special devotion to the Virgin Mary if we want the historical-spiritual event which we are preparing to achieve its true objectives. We will limit ourselves to summarising the favour of this Marian devotion in a double recommendation, to which we entrust so many of our hopes. The first recommendation is vital: We will have to pray to her and call upon her. She, as the Gospel says cf. She is good and powerful. She knows our human needs and suffering. We must revitalise our devotion to the Virgin LG 67 if we want to obtain the holy Spirit and to be sincere disciples of Christ Jesus.

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May her faith Lk 1: Thus, after fervently celebrating the twenty-fifth and fiftieth anniversary of the Dogma of the Immaculate Conception [67] , the Church in Spain, which had suffered persecution by every means at the hands of those in power, in order to remove the Church from the public arena, there was a transformation similar [68] to that which occurred in Portugal as a result of the apparitions in Fatima. As in other countries of centuries old Catholic tradition, there was persecution of the Church in Portugal. Persecution had intensified in the years prior to the apparitions in Fatima: The country was living in a period of monstrous political anarchy.

Some thought that the Catholic religion would disappear within two generations [69]. But Catholics were not inactive: Prayer became part of this action and in , the Crusade of the Rosary was instituted, with such success, that the churches of Lisbon were completely full.

On the same day, 13 th May , a newspaper in Oporto published a prayer in verse imploring Mary for the gift of peace, since Portugal was immersed in World War I. The apparition of Mary to the three children, Jacinta, Francisco and Lucia took place the same day, while they were taking care of the flock.

The apparitions of the Virgin Mary, after a deep examination lasting thirteen years, would be officially recognised by the Bishop of Leira on 13 th October, The Bishop, in his pastoral letter, A divina Providentia wrote that: Afterwards, the Portuguese Bishops wrote a collective letter: Examples of this transformation, after fifty-six days following the last apparition of the Virgin to Jacinta, Francisco and Lucia in Fatima on 8 th December, happened with the government which imposed itself midst the chaos.

Bishops were permitted to return to their diocese, the most anticlerical laws were revoked. Catholics, encouraged by the events in Fatima, organised themselves, rebuilding the seminaries and religious Orders also were able to return. A great number of conversions took place, with exceptional cures taking place in the villages. There was no abating in the number of pilgrimages to Fatima, all of which helped the religious awakening of the people.

In February , the Bishops were able to convene in Lisbon. In , a Marian Congress was celebrated with more than one hundred taking part. In , Catholic Action had 55, activists with many vocations arising from it. There was a fear that the Spanish Civil War would spread to the whole of the neighbouring country. Portugal, which had lived through so many violent revolutions, was inwardly at peace following the apparitions of the Virgin Mary and was saved from being drawn into World War II. Pius XII wrote in his message on 13 th May Transformation of Western Europe: After World war II , the most deadly of wars to assail humanity, Pius XII wanted the jubilee of to be the holy year of the great return and great pardon, a time of grace for peace to reach into all hearts, all homes and all the nations of the world.

As in yesteryear, to acquire the protection of heaven at that difficult time, Pius XII wanted to honour the Virgin Mary and to implore her protection over the Church and humanity. On All Saints Day, , he proclaimed the dogma of the Assumption of Mary to heaven in body and soul. On the same day, the Pope performed the consecration of the Church and of the world to the Immaculate Heart of Mary.

In order to intensify devotion to the Virgin Mary, imitation of her virtues and to implore her intercession, Pius XII convoked a Marian year in in order to celebrate the centenary of the dogmatic definition of the Immaculate Conception.

HISTÓRIA DE UMA ALMA - Santa Terezinha do Menino Jesus - completo - Áudio Livro

This liturgical feast was intended for faithful Christians to honour the Virgin Mary, Queen of heaven and earth and through her powerful intercession to consolidate peace among the nations, which was under constant threat. When World War II ended, there was a fear that new warring conflicts would develop.

On this account, the Virgin, Queen of Peace was petitioned for peace to be strengthened in the hearts of all men. Certainly, the prayers of the whole world did not go unheeded, since, despite there being very critical moments during the cold war, it did not develop into a third world war. Europe was laid waste and destroyed both physically and morally by World War II. The petition directed to the Virgin in this jubilee year consisted in: This happened in France, Germany, Italy…, also in Spain, though more slowly.

They battled to create or empower institutions such as the UN to prevent the repetition of a new world war and to arbitrate in conflicts between the nations and recognise the dignity of every person, as written in the Universal Declaration of Human Rights. In Europe, which had seen so many wars, understanding was promoted, particularly between France and Germany with collaboration in areas of mutual economic interest.

The petitions directed to the Virgin so that peace and justice should hold sway, were becoming a reality, above all in Western Europe. The Marian year of and the transformation of Eastern Europe. Pius XII, had asked in his encyclical Letter Ad Caeli Regninam , for faithful Christians to pray the Holy Rosary everyday, with the intention of entreating the help of the Virgin for the needs of the Church, where its voice was silenced:. In some countries of the world there are people who are unjustly persecuted for professing their Christian faith and who are deprived of their divine and human rights to freedom; up till now reasonable demands and repeated protests have availed nothing to remove these evils.

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May the powerful Queen of creation, whose radiant glance banishes storms and tempests and brings back cloudless skies, look upon these her innocent and tormented children with eyes of mercy; may the Virgin, who is able to subdue violence beneath her foot, grant to them that they may soon enjoy the rightful freedom to practice their religion openly, so that, while serving the cause of the Gospel, they may also contribute to the strength and progress of nations by their harmonious cooperation, by the practice of extraordinary virtues which are a glowing example in the midst of bitter trials [76].

Following the Marian year of , in which the Virgin was better known, loved and honoured, in addition to the consecration of the world to her Immaculate Heart, carried out by John Paul II together with all the bishops of the world, the fall of the Berlin Wall took place the following year, a symbol of the collapse of Soviet communism, which had represented such a threat to world peace. John Paul II recorded this in his apostolic exhortation Tertio millenio adveniente:.

Those events remain surprising for their vastness and especially for the speed with which they occurred. With this, we can see that when the Carmelite makes an effort to know the Virgin Mary better so that she is loved and honoured in worthy veneration quickened with love.

Greater love shown to the Mother of Our Lord contributes to the Blessed Trinity blessing humanity with its infinite mercy. This is the substance of the apparition of the Virgin to Sr. Lucia in Tuy, Pontevedra northwest Spain in June , whom she recognised: Under the left side of the Cross, there were large letters, as if they were of cristaline water, which flowed over the altar forming these words: The Solemn Commemoration of the Virgin Mary is celebrated by the Order anually on 16 th July, as an act of thanksgiving for the benefits received throughout its history.

This celebration is not an isolated occurrence in the liturgical life of Carmelites. The Order of Carmel celebrates the Marian rhythm of the Church Advent, Christmas, feasts and Marian solemnities , but Carmelites add a specific Marian liturgy with this frequency:. The liturgy makes the gift of Mary as Mother ever present. The Liturgy makes the mystery celebrated ever present. Today she has taken pity on us. In the liturgy we sing the beauty of Mary. It is the most delectable day, a day which seems most like day without night as it is in Heaven: They will bloom with abundant flowers, and rejoice with joyful song.

In turn, the Carmelite with joy recalls the mission which God has given to Mary and like Her, with diligence and fidelity, has carried it out to the end: Before such marvels, which God has wrought in Mary for our salvation, the Carmelite can only say in wonder: Her sons and daughters invite their Mother and Patroness: To which Mary responds with Scripture: Thus, he used to tell the Carmelite nuns he counselled: All of which is a petition offered in trust: In the Liturgy we are invited to go with Mary to the Holy Mountain.

We entreat the Virgin-Mother: To which Mary replies: Whoever pays heed to me will not be put to shame. I am the Mother of fair love and of holy hope. Come my children, listen to me: So now, O children, listen to me, instruction and wisdom do not reject! Ele saiu, nunca mais voltou. Estudiosos como Gabrielle van den Berg, por vezes, questionam se estes foram realmente da autoria de Xamece.

No entanto, tempos depois, os estudiosos apontaram a possibilidade de o nome de Xamece ter sido usado por mais de uma pessoa. Oxford University Press , , p. Sahami, Entesharat-e Khwarazmi, Nota: Sahami, Entesharat-e Khwarazmi, William Chittick , "Eu e Rumi: A Autobiografia de Shams-i Tabrizi", anotada e traduzida. O Commons possui uma categoria contendo imagens e outros ficheiros sobre Xamece de Tabriz. Obtida de " https: Noutros projetos Wikimedia Commons.