Text of Pope's Last Will and Testament

The following is an English translation of the official Vatican Italian translation of the text of Pope John Paul II's last will and testament, which was originally written in Polish with successive additions. Dates have been written according to European convention, which makes "6.3.1979" represent March 6, 1979.

The document begins with a Latin phrase that reads, "I am completely in Your hands," and follows with a citation from the New Testament.

"Keep watch, because you do not know which day when the Lord will come" - These words remind me of the final call, which will come the moment that the Lord will choose. I desire to follow Him and desire that all that is part of my earthly life shall prepare me for this moment. I do not know when it will come, but, like all else, this moment too I place into the hands of the Mother of My Master: Totus Tuus. In the same maternal hands I place All those with whom my life and vocation are bound. Into these Hands I leave above all the Church, and also my Nation and all humanity. I thank everyone. To everyone I ask forgiveness. I also ask prayers, so that the Mercy of God will loom greater than my weakness and unworthiness.

During spiritual exercises I reflected upon the testament of the Holy Father Paul VI. This study has led me to write the present testament.

I do not leave behind me any property which necessitates disposal. Regarding those items of daily use of which I made use, I ask that they be distributed as may appear opportune. My personal notes are to be burned. I ask that Don Stanislaw oversees this and thank him for the collaboration and help so prolonged over the years and so comprehensive. All other thanks, instead, I leave in my heart before God Himself, because it is difficult to express them.

Regarding the funeral, I repeat the same disposition given by the Holy Father Paul VI: Burial in the bare earth, not in a tomb, 13.3.92.

I express the deepest faith that, despite all my weakness, the Lord will accord me every necessary grace to face, according to His will, whatever task, trial and suffering that will be demanded of His servant, during the course of my life. I also have faith that never will it be permitted that, through my behavior: by words, actions or omissions, I betray my obligations in this holy seat of Peter.

Also during these spiritual exercises I have reflected upon the truth of the Priesthood of Christ in the perspective of that Crossing which is for each one of us the moment of death. In taking leave of this world - to be born into the other, the future world, eloquent sign is for us the Resurrection of Christ.

I therefore read the copy of my testament of the last year, it also made during spiritual exercises - I compared it with the testament of my great Predecessor and Father Paul VI, with that sublime witness to the death of a Christian and of a pope - and I renewed in myself consciousness of the questions, to which refers the copy of 6.III.1979, prepared by me (in a rather provisional way).

Today I desire to add to it only this, that each one of us must keep in mind the prospect of death. And must be ready to present himself before the Lord and Judge - and contemporaneously Redeemer and Father. Then I too can take this into consideration continuously, entrusting that decisive moment to the Mother of Christ and of the Church - to the Mother of my hope.

The times in which we live are indescribably difficult and troubled. Difficult and tense has become the life of the Church as well, characteristic trial of these times - as much for the Faithful, as much as for the Pastors. In some Countries (as, e.g. in that one about which I was reading during the spiritual exercises), the Church finds itself in a period of persecution that is not inferior to those of the first centuries; on the contrary, the degree of cruelty and hatred is greater still. Sanguis martyrum - semen christianorum (Eds: Latin for "Blood of the martyrs - seeds of Christians"). And beyond this - so many people disappear innocently, even in this Country, in which we live...

I desire once more to entrust myself totally to the mercy of the Lord. He himself will decide when and how I must finish my earthly life and pastoral ministry. In life and in death Totus Tuus through the Immaculate. Accepting this death already, I hope that Christ will give me grace for my final passage, which is Easter. I hope too that it shall be made useful also for this important cause in which I am trying to serve: the salvation of men, the safeguarding of the human family and of all the nations and the peoples (among these I refer in particular to my earthly Country), useful for the persons who in a special way have entrusted to me for the questions of the Church, for the glory of God himself.

I do not desire to add anything to that which I wrote a year ago - only express this readiness and at the same time this faith, to which the present spiritual exercises prepared me.

"So are you implying that Catholics aren't Christians? Do you really think we are like those who rejected Jesus Christ?"

I am implying no such thing. My comments were directed to watsonfellow who stated that anyone who didn't agree with the popes maryology could keep their opinions to them selves.

For the record I do not hate Catholics. Many Catholics that I know have a great zeal for God. Much greater than many protestants. I do however despise the catholic religious system that keeps billions of people in bondage to dead tradition. Tradition that has no saving power at all.

Catholics have a zeal for God but without knowledge. In attempting to establish their own righteousness through tradition and works they fail to apprehend the righteousness which is in Christ Jesus.

Devotion to Mary is idolatry. She was highly favored among women but she was not sinless and she was not the mother of God.

There is one God and one mediator between God and man, that is the man Jesus. Any person that places himself between man and Jesus is operating in the spirit of anti-christ. Anti christ doesn't mean opposite of Christ it means in place of Christ. You can go boldly to the throne of grace yourself by the blood of Jesus. You don't need a priest, you don't need a bishop, you don't need a cardinal, and you don't need a pope.

I would also add that most protestant denominations are guilty of this same error to a greater or lesser degree.

I believe there is a remnant of truth still in the catholic church. Unfortunately there are many people who are trusting in the traditions of mary, prayers to saints, purgatory, pennance, and other dead traditions who will be sorely disappointed on judgment day.

I believe God is calling his people out of apostate religion whether it be catholic or protestant.

Rev 18:4
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

Immaculate Conception and Assumption

Here's part of the text. There's more if you care to read on, hit the link...

Immaculate Conception and Assumption

The Marian doctrines are, for Fundamentalists, among the most bothersome of the Catholic Church’s teachings. In this tract we’ll examine briefly two Marian doctrines that Fundamentalist writers frequently object to—the Immaculate Conception and the Assumption.

The Immaculate Conception
It’s important to understand what the doctrine of the Immaculate Conception is and what it is not. Some people think the term refers to Christ’s conception in Mary’s womb without the intervention of a human father; but that is the Virgin Birth. Others think the Immaculate Conception means Mary was conceived "by the power of the Holy Spirit," in the way Jesus was, but that, too, is incorrect. The Immaculate Conception means that Mary, whose conception was brought about the normal way, was conceived without original sin or its stain—that’s what "immaculate" means: without stain. The essence of original sin consists in the deprivation of sanctifying grace, and its stain is a corrupt nature. Mary was preserved from these defects by God’s grace; from the first instant of her existence she was in the state of sanctifying grace and was free from the corrupt nature original sin brings.

When discussing the Immaculate Conception, an implicit reference may be found in the angel’s greeting to Mary. The angel Gabriel said, "Hail, full of grace, the Lord is with you" (Luke 1:28). The phrase "full of grace" is a translation of the Greek word kecharitomene. It therefore expresses a characteristic quality of Mary.

The traditional translation, "full of grace," is better than the one found in many recent versions of the New Testament, which give something along the lines of "highly favored daughter." Mary was indeed a highly favored daughter of God, but the Greek implies more than that (and it never mentions the word for "daughter"). The grace given to Mary is at once permanent and of a unique kind. Kecharitomene is a perfect passive participle of charitoo, meaning "to fill or endow with grace." Since this term is in the perfect tense, it indicates that Mary was graced in the past but with continuing effects in the present. So, the grace Mary enjoyed was not a result of the angel’s visit. In fact, Catholics hold, it extended over the whole of her life, from conception onward. She was in a state of sanctifying grace from the first moment of her existence.

Fundamentalists’ Objections

Fundamentalists’ chief reason for objecting to the Immaculate Conception and Mary’s consequent sinlessness is that we are told that "all have sinned" (Rom. 3:23). Besides, they say, Mary said her "spirit rejoices in God my Savior" (Luke 1:47), and only a sinner needs a Savior.

Let’s take the second citation first. Mary, too, required a Savior. Like all other descendants of Adam, she was subject to the necessity of contracting original sin. But by a special intervention of God, undertaken at the instant she was conceived, she was preserved from the stain of original sin and its consequences. She was therefore redeemed by the grace of Christ, but in a special way—by anticipation.

Consider an analogy: Suppose a man falls into a deep pit, and someone reaches down to pull him out. The man has been "saved" from the pit. Now imagine a woman walking along, and she too is about to topple into the pit, but at the very moment that she is to fall in, someone holds her back and prevents her. She too has been saved from the pit, but in an even better way: She was not simply taken out of the pit, she was prevented from getting stained by the mud in the first place. This is the illustration Christians have used for a thousand years to explain how Mary was saved by Christ. By receiving Christ’s grace at her conception, she had his grace applied to her before she was able to become mired in original sin and its stain.

The Catechism of the Catholic Church states that she was "redeemed in a more exalted fashion, by reason of the merits of her Son" (CCC 492). She has more reason to call God her Savior than we do, because he saved her in an even more glorious manner!

But what about Romans 3:23, "all have sinned"? Have all people committed actual sins? Consider a child below the age of reason. By definition he can’t sin, since sinning requires the ability to reason and the ability to intend to sin. This is indicated by Paul later in the letter to the Romans when he speaks of the time when Jacob and Esau were unborn babies as a time when they "had done nothing either good or bad" (Rom. 9:11).

We also know of another very prominent exception to the rule: Jesus (Heb. 4:15). So if Paul’s statement in Romans 3 includes an exception for the New Adam (Jesus), one may argue that an exception for the New Eve (Mary) can also be made.

Paul’s comment seems to have one of two meanings. It might be that it refers not to absolutely everyone, but just to the mass of mankind (which means young children and other special cases, like Jesus and Mary, would be excluded without having to be singled out). If not that, then it would mean that everyone, without exception, is subject to original sin, which is true for a young child, for the unborn, even for Mary—but she, though due to be subject to it, was preserved by God from it and its stain.

The objection is also raised that if Mary were without sin, she would be equal to God. In the beginning, God created Adam, Eve, and the angels without sin, but none were equal to God. Most of the angels never sinned, and all souls in heaven are without sin. This does not detract from the glory of God, but manifests it by the work he has done in sanctifying his creation. Sinning does not make one human. On the contrary, it is when man is without sin that he is most fully what God intends him to be.

The doctrine of the Immaculate Conception was officially defined by Pope Pius IX in 1854. When Fundamentalists claim that the doctrine was "invented" at this time, they misunderstand both the history of dogmas and what prompts the Church to issue, from time to time, definitive pronouncements regarding faith or morals. They are under the impression that no doctrine is believed until the pope or an ecumenical council issues a formal statement about it.

Actually, doctrines are defined formally only when there is a controversy that needs to be cleared up or when the magisterium (the Church in its office as teacher; cf. Matt. 28:18–20; 1 Tim. 3:15, 4:11) thinks the faithful can be helped by particular emphasis being drawn to some already-existing belief. The definition of the Immaculate Conception was prompted by the latter motive; it did not come about because there were widespread doubts about the doctrine. In fact, the Vatican was deluged with requests from people desiring the doctrine to be officially proclaimed. Pope Pius IX, who was highly devoted to the Blessed Virgin, hoped the definition would inspire others in their devotion to her.

Immaculate Conception and Assumption

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