Marie-Paule Giguère

Massimo Introvigne



1921 (September 14):  Marie-Paule Giguère was born in Sainte-Germaine du Lac-Etchemin, Québec, Canada.

1944 (July 1):  Giguère married Georges Cliche.

1954:  Giguère heard supernatural voices telling her that she would lead a Catholic movement.

1957 (September):  Giguère separated from her husband.

1971 (August 28):  The Army of Mary was founded by Giguère.

1972:  Father Philippe Roy joined the Army of Mary.

1975 (March 10):  Cardinal Maurice Roy of Québec approved the Army of Mary as a legitimate Roman Catholic association.

1978:  The French writer Raoul Auclair moved to Québec to work full time for the Army of Mary.

1978:  Giguère started the publication of Vie d'Amour.

1981:  Giguère established the Community of the Sons and Daughters of Mary.

1984:  The Archbishop of Québec, Cardinal Louis-Albert Vachon, formed a commission to investigate the Army of Mary.

1986:  Giguère founded the Oblates-Patriots.

1987 (February 27):  The Vatican’s Congregation for the Doctrine of Faith judged two books by Army of Mary’s lay leader Marc Bosquart as “seriously erroneous.”

1987 (May 4):  Cardinal Louis-Albert Vachon of Québec declared that the Army of Mary was no longer a Catholic organization.

1997:  Giguère joined the Daughters of Mary and was elected as their Superior General.

2000 (March 31):  A note by the Vatican’s Congregation for the Doctrine of Faith found theological errors in Vie d'Amour.

2001 (June 29):  A formal censure of the Army of Mary occurred, stating that its doctrines were not Catholic, by the Canadian Catholic Bishops Conference.

2006:  Under the authority of Giguère’s visions, and of a new “Church of John,” Father Pierre Mastropietro, a Son of Mary, ordained new deacons and priests, although he was not himself a bishop.

2007 (July 11):  The Vatican’s Congregation for the Doctrine of the Faith excommunicated those accepting and propagating the doctrines and practices of the Army of Mary.

2009 (May 31):  Although still alive, Giguère was canonized as a saint by her Church of John.

2015 (April 25):  Giguère died in Lac-Etchemin.


Si Marie-Paule Giguère ay isinilang noong Setyembre 14, 1921 sa Sainte-Germaine-du-Lac-Etchemin, isang maliit na baryo sa kanayunan na animnapung milya mula sa Québec City, Québec. Later, Lac-Etchemin (where a small Marian shrine was built in the 1950s) would acquire a peculiar significance in Giguère’s millennial worldview. A pious young girl, Marie-Paule considered religious life as a missionary in Africa, but her poor health was interpreted by her spiritual advisors as a sign that the Lord was calling her to marriage. In 1944, she married Georges Cliche (1917–1997), with whom she had five children between 1945 and 1952. [Image at right] But the marriage proved a nightmare, with Georges revealing himself to be prodigal, alcoholic, and adulterous. The Church, while opposed to divorce, accepted separation in extreme cases, and several priests suggested that Marie-Paule leave her husband. She did so, reluctantly, in 1957, and later attempts at reconciliation proved unsuccessful, although as an old man Georges would eventually join Marie-Paule’s movement.

Mula pa noong mga taon ng kanyang malabata, narinig ni Marie-Paule ang panloob na mga tinig ni Jesus at ang Birheng Maria. Pinatnubayan siya ng mga mensaheng ito sa pamamagitan ng mga pagsubok sa kanyang buhay at sa huli ay itinuro sa kanya na magsulat ng isang napakahabang talambuhay, Vie d'Amour (A Life of Love), of which thirteen volumes were published from 1979–1980. Five volumes of Appendices were added between 1992 and 1993 (Giguère 1992–1993). Volumes 4 and 6 (about some of Marie-Paule’s early companions) followed in 1993 and 1994, bringing the total to more than 6,000 pages (Giguère 1979–1994).

Si Marie-Paule ay naging aktibo sa kilusang Katoliko Marian na kilala bilang Legion of Mary at nagtrabaho para sa mga magasin ng Katoliko at mga estasyon ng radyo. Sa 1954, narinig niya sa unang pagkakataon ang isang reference sa "Army of Mary," isang "kamangha-manghang kilusan" na gagawin niya mamaya (Giguère 1979-1994, 1: 174). [Larawan sa kanan] Mabagal, isang maliit na grupong Marian ang nabuo, na kasama ang ilang mga pari. Noong Agosto 28, 1971, sa isang paglalakbay-dagat sa Lac-Etchemin dambana, opisyal na pinasinayaan si Marie-Paule Army of Mary. A priest from the Catholic diocese of Rimouski (Québec), Father Philippe Roy (1916–1988), joined the movement in 1972, and eventually became its general director. Following a request by Bishop Jean-Pierre van Lierde (1907–1995), Vicar General of Vatican City and a supporter of Giguère, recognition of the Army of Mary as a “pious association” was obtained in 1975 from Cardinal Maurice Roy (1905–1985), Archbishop of Québec City (not a relative of Father Philippe Roy). In the meantime, the Army of Mary had met with considerable success, due largely to the charismatic personality of Marie-Paule herself. The Army of Mary also reflected the needs of a sizeable section of Québec’s Catholics. They were confused by post-Vatican II reforms in the Church and disoriented by Québec’s “silent revolution” that was transforming its Catholic, agrarian society to a more secular, urban one. Yet, a large majority still maintained loyalty to Rome and were unwilling to join schismatic groups. Marie-Paule’s popularity also guaranteed a steady flow of contributions, enabling her in 1983 to buy land in her native Lac-Etchemin where the Army of Mary’s headquarters would be eventually built.

Mula sa 1971, si Marie-Paule ay nakipag-ugnayan sa isang tanyag na may-akda ng mga teksto ng propesiya sa Pranses, Raoul Auclair (1906-1997). Sa 1978, he moved from France to Québec, where he became the editor of the movement’s magazine, L’Étoile (mamaya pinalitan ng Le Royaume). In the years that followed, the Army of Mary gathered thousands of followers in Canada and hundreds more in Europe. The Community of the Sons and Daughters of Mary, a religious order including both priests and nuns, was established in 1981, with Pope John Paul II (1920–2005) personally ordaining the first Son of Mary as a priest in 1986. Several other ordinations followed, and a number of Catholic dioceses throughout the world were happy to welcome both the Sons and the Daughters of Mary to help them in their pastoral work. After her husband’s death in 1997, Marie-Paule herself became a Daughter of Mary, and was subsequently elected Superior General of the congregation as Mère Marie-Paule, later Mère Paul-Marie. [Image at right] A larger “Family of the Sons and Daughters of Mary” also included auxiliary organizations, such as the Oblates-Patriots, established by Marie-Paule in 1986 with the aim of spreading conservative Catholic social teachings, and the Marialys Institute, created in 1992, which gathered together Catholic priests who were not members of the Sons of Mary but shared their general aims.

The Army of Mary’s success was always accompanied by conflicts with members of the Catholic hierarchy. What created substantial controversy were the firm roots of the Army of Mary in a Catholic millennialist tradition at a time when the Québec Catholic hierarchy had little patience with it. A campaign against Marie-Paule gathered momentum in Québec from at least the early 1980s, and in 1984 the Archbishop of Québec City, Louis-Albert Vachon (1912–2006), appointed a commission to investigate the Army of Mary. Vachon would become a cardinal in 1985.

The commission focused on certain writings by Raoul Auclair, according to which the “Immaculate” existed as a spiritual being since before the creation, later to descend into the Virgin Mary; and on other writings by a Belgian member, Marc Bosquart (b. 1955), who had moved to Québec and had written two books claiming that the Immaculate was now mystically inhabiting Marie-Paule (Bosquart 1985, 1986). Although the Army of Mary maintained that these were Bosquart’s personal opinions, rather than teachings of the movement itself, Vachon’s commission regarded the organization as potentially heretical. The case went to Rome, and in 1987 the Congregation for the Doctrine of Faith judged Bosquart’s opinions as “seriously erroneous,” opening the way for a declaration by Cardinal Vachon that the Army of Mary was no longer recognized as a Catholic organization. Appeals to the Vatican protesting Vachon’s decision failed. Although the Army of Mary at that time withdrew Bosquart’s books from circulation, the controversy with Catholic bishops in Québec continued, while some English-speaking Canadian bishops, and certain bishops in Italy, were still prepared to accept both the Sons and Daughters of Mary and the Army of Mary itself into their dioceses. Finally, on March 31, 2000, the Congregation for the Doctrine of Faith sent a note to all Canadian bishops stating that Marie-Paule’s Vie d'Amour naglalaman ng mga pagkakamali ng doktrina, at ang karagdagang pagkilos na kailangang gawin. Noong Hunyo 29, 2001, ang Canadian Conference of Canadian Bishops ay naglathala ng isang pahayag na nagsasabi na ang Army of Mary ay hindi na dapat ituring bilang isang Romano Katolikong organisasyon.

Marahil dahil ang kasunduan sa Roma ngayon ay mas mahirap, pinayagan ni Marie-Paule ang publikasyon sa 2001 at 2002 ng mga bagong kasulatan ni Marc Bosquart, muling ipanukala ang mga doktrina na katulad ng mga criticized ng Vatican sa 1987 (Bosquart 2001a, 2001b, 2002). Ito ay isa sa mga kadahilanan na humahantong sa karagdagang mga sensyon ng Army of Mary ng bagong arsobispo ng Québec, Cardinal Marc Ouellet (b. 1944), sa 2005 at 2007.

Sa 2006, ang mga sariwang paghahayag sa Marie-Paule ay humantong sa isang ganap na pagputol sa Vatican. Ang mga pangitain na ito ay nakikilala sa pagitan ng isang Simbahan ni Pedro at isang mystical at esoteric Church of John. Sinabi ni Marie-Paule na pinamunuan pa rin ng Pope sa Roma ang "Church of Peter," ngunit itinalaga ang isa sa mga pari sa mga Anak ni Maria, si Pierre Mastropietro (na ang pangalan ng Pranses-Italyano, na isinaling "Peter Master-Peter," ay itinuturing na bilang isang prophetic pangitain), bilang Universal Ama ng mas mataas na Iglesia ni Juan. Sa papel na ito, nagpunta si Mastropietro upang mag-ordain ng mga unang deacon at pagkatapos ay mga pari, upang i-canonize ang mga bagong banal, kasama na si Raoul Auclair, at kahit na ipahayag ang mga bagong dogma, lumipat mula sa Christian Trinity sa isang Quinternity, na idinagdag ang Birheng Maria at Marie-Paule ang Ama, Anak, at Banal na Espiritu. Noong Mayo 31, ang 2009 Marie-Paule ay na-canonized sa Simbahan ni John; ito ay nangyari bago ang kanyang kamatayan, something theologically and canonically impossible in the Roman Catholic Church. On July 11, 2007, the Vatican’s Congregation for the Doctrine of Faith excommunicated those advocating and propagating the doctrines of the Army of Mary.

Sa mga huling taon ng kanyang buhay, si Marie-Paule ay sineseryoso at hindi makalahok sa pang-araw-araw na buhay ng kilusan, na pinamunuan ngayon ni Marc Bosquart bilang Universal King at ni Father Mastropietro bilang Banal na Ama ng Simbahan ni Juan. Namatay siya sa Lac-Etchemin noong Abril 25, 2015. [Larawan sa kanan]


To understand Marie-Paule’s mystical teachings, it is necessary to start with the Marian apparitions of Amsterdam, Holland, in 1945–1959, whose existence Marie-Paule discovered through Raoul Auclair in 1971. Ida Peerdeman (1905–1996), born in Alkmaar, The Netherlands, reported an encounter with the Virgin Mary at the age of twelve, followed by miraculous visions of battles in Europe during World War II. From 1945 to 1959, she received fifty-five messages from the Virgin Mary. Although the first verdict of the local Catholic diocese was negative, a chapel was quietly built in the 1970s at the site of the Amsterdam apparition and dedicated to the “Lady of All Peoples.” Peerdeman’s prayer to the “Lady of All Peoples, who was once Mary,” and the messages she received gained widespread popularity throughout much of the Catholic world. They were interpreted as predicting three different events: a crisis in the Church, Vatican II (seen as a rather positive development and as an antidote to the crisis), and a future millennial Kingdom of the Holy Spirit and Mary.

To usher in that Kingdom, Peerdeman called upon the Church to proclaim officially a new Marian dogma emphasizing Mary’s role as “Co-Redeemer.” The title had a long tradition in Catholic Marian theology but was never officially approved by the Vatican. On May 31, 1996, less than three months before Peerdeman’s death, Bishop Henrik Bomers (1936–1998) of the Dutch diocese of Haarlem published a notification approving “the prayer and the public cult of Mary under the title of Lady of All Peoples,” while stating that “the Church cannot, for the moment, make a pronouncement on the supernatural character of the apparitions.” The bishop’s notification downplayed the millennial element of Peerdeman’s experience, emphasizing instead that the title Lady of All Peoples cast a “clear light on the universal motherhood of Mary” and on her “unique and feminine role in the Lord’s plan of salvation” (Bomers and Punt 1996).

In 2002, Bomers’ successor as bishop of Haarlem, Jozef Marianus Punt (b. 1946), finally recognized “that the apparitions of the Lady of All Nations sa Amsterdam ay binubuo ng isang sobrenatural na pinagmulan. "Bagaman kinikilala ng mga obispo ng Marian sa halip na ang Vatican, ang mga obispo ay pinangangasiwaan ng Vatican sa gawaing ito. Kinikilala ni Punt na "natural, ang impluwensya ng elemento ng tao ay umiiral pa" (Punt 2002), tulad ng sa lahat ng mga apparitions, na binanggit sa puntong ito ni Cardinal Joseph Ratzinger (b. 1927), sa panahong iyon Prefect of the Congregation for the Doctrine of the Pananampalataya, at kalaunan ay naging Pope Benedict XVI. Ito ay isang reference sa mga salitang "na isang beses Mary" kasama sa panalangin na ipinahayag sa mga apparitions at tinukoy sa Lady ng Lahat ng mga Tao; ang wikang ito ay naging isang bagay ng pag-aalala tiyak dahil sa interpretasyon nito sa pamamagitan ng Marie-Paule at sa wakas ay bumaba sa bersyon ng panalangin na ginamit sa Amsterdam.

Si Raoul Auclair ay ang link sa pagitan ng mundo ng European apparitions at Marie-Paule sa Québec. Itinuring niya bilang isang prophetic sign ang katunayan na natanggap niya ang kanyang Unang Komunyon noong Mayo 13, 1917, ang araw ng unang pangitain sa Fátima, Portugal. Ang isang promising student, inabandona niya ang kanyang karera sa akademya upang makumpleto ang kanyang serbisyo sa militar sa Morocco, at pagkatapos ay nagtrabaho bilang isang salesman na materyales sa pag-aayos bago makahanap ng mas kasiya-siyang trabaho sa 1941 sa French national radio. Sa parehong taon, nagkaroon siya ng isang mystical na karanasan sa Marseilles, at "inihatid sa labas ng oras, na tila nagwakas sa Divine Intelligence" (Péloquin 1997: 10-11). Bukod sa pagtatrabaho bilang isang manunulat ng dulang drama para sa radyo, siya ay naging isang lalong matagumpay na may-akda ng mga libro tungkol sa Katoliko hula at eschatology pati na rin Marian apparitions. Sa pamamagitan ng 1960s siya ay nagkaroon sa kanyang pagtatapon ng isang rich koleksyon ng mga materyales sa lahat ng uri ng sobrenatural phenomena (Auclair 1981).

Sinabi ng Amerikanong iskolar na si Sandra Zimdars-Swartz ang kahalagahan ng Auclair bilang isang kinatawan ng isang Katolikong milenyalismo, kung saan, hindi katulad ng iba pang mga anyo, sa huli ay inilagay ang "Pangalawang Konseho ng Vatican sa positibong liwanag." Sa katunayan, sinubukan ni Auclair na lakarin ang isang gitnang kurso sa pakikibaka sa mga reporma sa Vatican II. Nakita niya ang Iglesia Katolika Romano na pinanghahawakan ng mga taong masigasig sa reporma, na inilarawan niya bilang motivated sa pamamagitan ng isang "masamang espiritu," at ng sobrang makitid na tradisyonal na ayaw na pahintulutan ang Banal na Espiritu na baguhin ang mga istruktura ng Simbahan (Zimdars-Swartz 1991: 256-57).

Eventually, Auclair became the main apologist for Ida Peerdeman’s vision and was instrumental in organizing three meetings of the Amsterdam visionary with Marie-Paule. After the death of his wife in 1976, as mentioned above, he moved permanently to Québec in 1978, taking the habit of the related religious order, the Sons of Mary, in 1987. Originally, “fidelity to Rome and the Pope” was a key teaching and the motto of the Army of Mary; and Marie-Paule’s followers, the Knights of Mary, centered their religious life on the Triple White: the Eucharist, the Virgin Mary, and the Pope. Marie-Paule also proposed a traditional Marian devotion along the lines of Auclair and Peerdeman. But when the Army of Mary became controversial the advisory circle around Peerdeman advised the Dutch visionary to keep her distance from the organization.

In the 1980s, both Marie-Paule and her main advisors started proposing doctrines increasingly at odds with Roman Catholic orthodoxy. According to Auclair (1985), a mysterious being known as CELLE (SHE, in all capitals) existed before entering the person of the Virgin Mary, and still exists, having “once been Mary,” according to Auclair’s interpretation of the Amsterdam prayer (an interpretation not reflected in the literature officially approved by the Amsterdam shrine). It was not an inconceivable step for Auclair’s friends in the Army of Mary to conclude that, as she had already inhabited Mary once before, CELLE now mystically inhabited Marie-Paule, who was elevated to a sort of new incarnation of the Virgin Mary. Marc Bosquart’s books presented this conclusion, based also on the word “reincarnation” mysteriously mentioned in Vie d'Amour (Bosquart 1985; tingnan ang Introvigne 2001).

It is unclear how much in the subsequent developments (the distinction between the Church of Peter and the Church of John and the divine role of Marie-Paule herself as part of the newly recognized Quinternity) was promoted by Marie-Paule and based on her visions, as opposed to being the fruit of the religious creativity of Marc Bosquart. In the last years of her life, Marie-Paule was increasingly frail and largely limited her activities to approving Bosquart’s decisions. Regardless of the source, these new doctrines completed the transformation of the Army of Mary from a conservative Catholic group to a full-fledged new religious movement.


Until the middle of the first decade of the twenty-first century, the rituals and practices promoted by Marie-Paule were those of the Roman Catholic Church, including the Mass and the sacraments administered by priests in communion with the Vatican, and the traditional Catholic pious practices, including the Rosary. In addition, there were colorful ceremonies honoring the Army of Mary and Marie-Paule, but these remained within the framework of a Catholic movement’s activities.

It was only with the proclamation of the Church of John that new ceremonies were introduced, although during Marie-Paule’s lifetime the basic structure of the Catholic Mass was not altered. It was more a matter of new interpretations, such as the one suggesting that during the communion not only the body of Jesus Christ, but also the body of the Virgin Mary and the mystical body of Marie-Paule were offered to the faithful. Similarly, devotional objects with the number five and references to the Quinternity were introduced, but they accompanied familiar Catholic tools such as rosaries. Only after Marie-Paule’s death in 2015, did Marc Bosquart and others suggest that the Church of John, as a new church, should also have a new liturgy, and a deeper reformation was started.


Si Marie-Paule ay isang malakas at karismatikong lider, sa kabila ng umuulit na mga isyu sa kanyang kalusugan. Gayunman, siya ay isang babae sa isang simbahan kung saan ang pagkasaserdote ay inilaan sa mga lalaki; Bukod dito, siya ay isang layperson na may isang limitadong pag-aaral sa teolohiya. Lagi siyang umaasa sa nararapat na mga pari para sa buhay ng sakramento at sa mga teologo para sa payo. Naniniwala siya, gayunpaman, na ang mga layko na nagbasa ng higit pang mga teolohikong aklat kaysa sa ginawa niya, ngunit hindi technically theologians, ay maaaring humantong ang kilusan sa kanya, at maaaring maunawaan ang kanyang mga pangitain na mas mahusay kaysa sa mga propesyonal na mga teologo. Nanalig siya kay Raoul Auclair, at higit pa, sa mas huling panahon, kay Marc Bosquart, na naging awtorisadong interpreter ng Vie d'Amour (tingnan ang Bosquart 2006-2009). Ang kanyang prophetic visions ay nagpapahiwatig ng Bosquart bilang nakalaan sa isang papel na pamumuno sa kilusan at, bilang "hari," sa buong mundo.

Paulit-ulit na tinanong ng mga iskolar at kritiko ang tanong kung si Marie-Paule ang "tunay" na pinuno ng Army of Mary, o kung siya ay ganap na kinokontrol ng ibang tao. Para sa kanyang mga tagasunod, walang alinlangang kontrolado siya ng Diyos sa pamamagitan ng kanyang mga pangitain at ang panloob na mga salita na kanyang naririnig, bagaman sa kanyang mga huling taon ay iminungkahi na maaaring maging bahagi siya ng Panguluhang Diyos. Sinasabi ng mga nasa labas ng kilusan na baka sinubukan ni Bosquart at ng iba pa na magpataw ng kanilang sariling pananaw kay Marie-Paule, at nang walang impluwensya na maaaring siya ay maipasa sa Simbahang Romano Katoliko. Ang pagkakaroon ng ilang mga interbyu sa Marie-Paule sa pagitan ng 1996 at 1998, naniniwala ako na siya ay isang malakas at matalinong babae, at siya ay hindi kailanman tinanggap mula sa iba pang mga theories na hindi niya isinasaalang-alang bilang supernaturally nakumpirma ng kanyang mga paghahayag at panloob na tinig.


The confrontation between Marie-Paule and the Catholic authorities has been described in the biographical section above. At stake was not only the mystical character of her revelations but a new theology, mostly created by Bosquart, which was gradually taking shape. The Belgian leader’s ideas were clearly unacceptable to the Roman Catholic bishops, as they in fact generated a new church, with a new hierarchy and new theology. Although Bosquart and Marie-Paule would have been happy to leave the leadership of the Church of Peter to the Pope in Rome, the Vatican could obviously not accept that in Québec there was an alternative Church of John, believed by its adherents to be superior to the church headquartered in Rome.

When all this became clear, Marie-Paule was faced with a new challenge. A certain number of priests, including some of the most active and well-educated, nuns and laypersons abandoned the Army of Mary/Church of John movement. They were prepared to challenge the Canadian bishops on Marie-Paule’s revelations, originally approved by Cardinal Roy, but joining a new church and adopting a new theology, and exchanging the Trinity for a newly revealed Quinternity, was a different matter altogether. Some of Marie-Paule’s longtime companions stayed, trusting her notwithstanding the Vatican excommunication in 2007 of persons accepting and propagating the movement’s doctrines and practices. Socializing younger generations into the radically alternative subculture of the Church of John, and attracting new members accepting of a rupture with the Roman Catholic Church was a difficult challenge for Marie-Paule in her last years of activity, and continues to be a problem for her successors.

Mga larawan

Larawan # 1: Marie-Paule at ang kanyang mga anak, 1966. Sa kagandahang-loob ng La Communauté de la Dame de Tous les Peuples.
Larawan #2: Marie-Paule, 1959. Sa kagandahang-loob ng La Communauté de la Dame de Tous les Peuples.
Larawan # 3: Marie-Paule bilang Ina Paul-Marie. Sa kagandahang-loob ng La Communauté de la Dame de Tous les Peuples.
Imahe # 4: Paglilibing ng Marie-Paule, 2015. Sa kagandahang-loob ng La Communauté de la Dame de Tous les Peuples.

Mga sanggunian

Auclair, Raoul. 1985. L’Homme total dans la Terre totale. Limoilou, Québec: Éditions Stella.

Auclair, Raoul. 1981. Le Secret de La Salette. Limoilou, Québec: Éditions Stella.

Bomers, Henrik, at Jozef Marianus Punt. 1996. "Abiso para sa Katoliko na Tapat ng Diocese ng Haarlem." Pagsasalin ng Ingles. Haarlem, The Netherlands: Diocese of Haarlem.

Bosquart, Marc. 2006-2009. Trésors de “Vie d’Amour.” 5 Volumes. Lac-Etchemin, Québec: Les Éditions du Nouveau Monde.

Bosquart, Marc 2002. Marie-Paule et la Co-rédemption. Lac-Etchemin, Québec: Les Éditions du Nouveau Monde.

Bosquart, Marc. 2001a. Nakita mo na, homme nouveau. Lac-Etchemin, Québec: Les Éditions du Nouveau Monde.

Bosquart, Marc 2001b. L’Immaculée, la divine Épouse de Dieu. Lac-Etchemin, Québec: Les Éditions du Nouveau Monde.

Bosquart, Marc. 1986. Le Rédempteur et la Co-Rédemptrice. Éléments pour servir à la Contemplation d’un mystère – II. Limoilou, Québec: La Famille des Fils et Filles de Marie.

Bosquart, Marc. 1985. De la Trinité Divine à l’Immaculée-Trinité. Éléments pour servir à la Contemplation d’un mystère – I. Limoilou, Québec: La Famille de Fils et Filles de Marie.

Giguère, Marie-Paule. 1992-1993. Vie d’Amour—Appendice. 5 Volumes. Limoilou, Québec: Marie-Paule Vie d’Amour.

Giguère, Marie-Paule. 1979-1994. Vie d'Amour. 15 Volumes. Limoilou, Québec: Vie d’Amour.

Introvigne, Massimo. 2001. "En Ruta sa Marian Kingdom: Katoliko Apocalypticism at ang Army of Mary." Pp. 149-65 sa Kristiyano Millenarianism: Mula sa Maagang Simbahan sa Waco, edited by Stephen Hunt. London: Hurst & Company.

Péloquin, Maurice. 1997. "La vie familiale de Raoul Auclair." Le Royaume 115: 10-11.

Punt, Jozef Marianus. 2002. "Sa Tugon sa Mga Katanungan Tungkol sa Babae ng Lahat ng Mga Pag-iisa ng Bansa." Pahayag ng 31 Mayo 2002. Na-access mula sa Ingles ang pagsasalin sa 1 March 2017.

Zimdars-Swartz, Sandra L. 1991. Nakatagpo ng Maria: Mula sa La Salette hanggang Medjugorje. Princeton, NJ: Princeton University Press.

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Marso 20 2017

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