The evening of Thursday, 21 August 1879, was a very wet night. At about 8 o'clock it was raining as Mary Byrne, who was from the village, was going home with the priest's housekeeper, Mary McLoughlin. Byrne stopped suddenly when she saw the gable of the church. She claimed she saw three life-size figures. She ran home to tell her parents and soon others from the village gathered. The witnesses said they saw an apparition of Our Lady, Saint Joseph and Saint John the Evangelist at the south gable end of the Church of Saint John the Baptist. Behind them and a little to the left of Saint John was a plain altar. On the altar was a cross and a lamb, with angels.[1] A farmer, about half a mile away from the scene, later described what he saw as a large globe of golden light above and around the gable, circular in appearance.[2] For nearly two hours a group that fluctuated between two and perhaps as many as twenty-five stood or kneeled, gazing at the figures. It was raining.[3] Those identified as witnesses (and relatives) were Mary Byrne/Margaret Beirne, aged 29, and her mother Margaret Beirne, aged 68, her younger adult sister Margaret Beirne, her younger adult brother Dominick Beirne, her eight-year-old niece Catherine Murray, and Dominick Beirne, who was an elder cousin, Dominick's five-year-old nephew John Curry, and Patrick Beirne, who was possibly also a relative. It was 11-year-old Patrick Hill who is thought to have given the most detailed description of the vision.[4]
The apparitions, for believing Catholics, held significant eschatological significance. Much work has been done to interpret the message received in the village by Catholic eschatological scholars such as Emmett O'Reagan.[5]
Description
Our Lady of Knock
The venerated image enshrined within the Knock Shrine
President Joe Biden in 2023 at the altar sculpture at Knock, based on accounts of the apparitionChapel of Reconciliation candles and mosaic
The vision of Mary was described as being beautiful, standing a few feet above the ground. She was described as wearing a white cloak, hanging in full folds and fastened at the neck. She was described as "deep in prayer", with her eyes raised to heaven, her hands raised to the shoulders or a little higher, the palms inclined slightly to the shoulders.[2]
Saint Joseph was described as wearing white robes and standing at the Virgin's right hand. His head was described as bent forward from the shoulders towards the Blessed Virgin. Saint John the Evangelist stood to the left of the Blessed Virgin. He was dressed in a long robe and wore a mitre. He was partly turned away from the other figures. Some witnesses reported that Saint John appeared to be preaching and that he held open a large book in his left hand. Others did not. To the left of Saint John some said there was an altar with a lamb on it with a cross standing on the altar behind the lamb.[7]
Those who witnessed the apparition stood in the rain for up to two hours reciting the Rosary. When the apparition began there was good light, but although it then became dark, witnesses said they could still see the figures. They said the apparitions did not flicker or move in any way. The witnesses reported that the ground around the figures remained completely dry during the apparition although the wind was blowing from the south.[2]
The entire apparition wall was soon torn apart by pilgrims chipping out the cement, mortar, and stones for souvenirs and to use for cures.[8]
Church Commissions of inquiry
Knock Basilica exterior view
An ecclesiastical Commission of inquiry was established by the Archbishop of Tuam, Most Rev. Dr. John MacHale, on 8 October 1879. The Commission consisted of Irish scholar and historian, Canon Ulick Bourke, Canon James Waldron, as well as the parish priest of Ballyhaunis and Archdeacon Bartholomew Aloysius Cavanagh. Depositions of witnesses were taken in the ensuing months. The deliberations of the commission, referred only to the occurrence on 21 August 1879, which omitted "subsequent phenomena", and as a result, there exists no official record for events that occurred after that date.[9]
The evidence which was the commission's duty to record, satisfied all the members and was deemed trustworthy. Among the considerations were whether the apparition emanated from natural causes, and whether there was any positive fraud. In the first cited particular, it was reported that no solution as from natural causes could be offered; and in the second consideration, that such a suggestion had never, even remotely, been entertained.[9] The commission's final verdict was that the testimony of all the witnesses taken as a whole was trustworthy and satisfactory.
As most of the documents from the early years at Knock were assumed to have been lost, a second Commission of inquiry, in 1936, was forced to rely upon interviews with the last of the surviving witnesses (who confirmed the evidence they gave to the first Commission), their children, press reports and devotional works printed in the 1880s, which portrayed the original reports in a positive light. The surviving witnesses confirmed the evidence they gave to the first Commission.[1]
The growth of railways and the appearance of local and national newspapers fuelled interest in the small Mayo village. Reports of "strange occurrences in a small Irish village" were featured almost immediately in the international media, notably The Times (of London). Newspapers from as far away as Chicago sent reporters to cover the Knock phenomenon. Canon Ulick Bourke joined Timothy Daniel Sullivan and Margaret Anna Cusack in developing Knock as a national Marian pilgrimage site. Knock pilgrimages combined traditional Irish practices like rounds of the church and all-night vigils with devotions like the stations of the cross, benediction, processions, and the recitation of litanies. Priests associated with the Fenian movement often led pilgrimages to Knock.[3]
John White sees the silence of the apparition related to a cultural change occurring at that time. "It was necessary for Cavanagh to preach in English and Irish each Sunday as the schools saw to the replacement of Irish with English as the language of the young. This linguistic crisis may be connected with the silence of the Knock visions, as the oldest witness, Bridget Trench, had no English, while the youngest, six-year-old John Curry, was being educated with no Irish."[3]
Sceptical analysis
According to Joe Nickell, in addition to "serious discrepancies" in the witnesses' accounts, it is possible for natural phenomena to account for the apparition. With the help of an astronomer who recreated the sky of the time via computer, it was determined that the evening sun was above the horizon for the duration of the event. There was also a school near the site with a wall angled toward the south gable of the church. The suggestion is that the sun served as the light source, which reflected off the school's windows (presumed to have been there) and produced a "natural version of a magic-lantern effect". Nickell explains that "odd shapes [from diffuse reflections] could produce the requisite pareidolia ... effects in susceptible individuals, especially those who were motivated to see something "miraculous" and were familiar with similar holy pictures."[10] Investigator Melvin Harris suggested that a priest may have used a mirror to reflect a magic lantern projection onto the wall from the upper window of the chapel rather than from outside.[11]
People who claim to have been cured at Knock still leave crutches and sticks at the spot where the apparition is believed to have occurred.[12] Each Irish diocese makes an annual pilgrimage to the Marian Shrine and the nine-day Knock novena attracts pilgrims every August.[13] The miracle is also known as Our Lady of Knock by the church.
On All Saints' Day 1945, Pope Pius XII blessed the banner of Knock from St Peter's Basilica in Rome and decorated it with a special medal.[8]
On 6 June 1974, the foundation stone for the Basilica of Our Lady, Queen of Ireland, at Knock, was blessed by Pope Paul VI.[8]
On 30 September 1979, Pope John Paul II visited the shrine to commemorate the centenary of the apparition. During that historic visit, the Pope addressed the sick and nursing staff, celebrated Mass, established the shrine church as a basilica, presented a candle and the Golden Rose to the shrine and knelt in prayer at the apparition wall.[12]
On 26 August 2018 Pope Francis visited the shrine at Knock as part of a visit to Ireland for the 9th World Meeting of Families
On 14 April 2023 US President Joe Biden visited the shrine which was closed to the public during his visit
The complex incorporates five churches including the Apparition Chapel, Parish Church and Basilica, a Religious Books' Centre, Caravan and Camping Park, Knock Museum, Café le Chéile and Knock House Hotel. Services at the Shrine include organised pilgrimages, daily Masses and Confessions, Anointing of the Sick, Counselling Service, Prayer Guidance and Youth Ministry.[14] While the original church still stands, a new Apparition chapel with statues of Our Lady, St Joseph, the Lamb and St John the Evangelist, has been built next to it. Knock Basilica is a separate building showing a tapestry of the apparition.[12]
Ireland's National Eucharistic Congress was held at the Marian Shrine in Knock over 25 and 26 June in 2011. An estimated 13,000 pilgrims attended.[13]
Though it remained for almost 100 years a major Irish pilgrimage site, Knock established itself as a world religious site in large measure during the last quarter of the twentieth century, largely due to the work of its longtime parish priest Monsignor James Horan. Horan presided over a major rebuilding of the site, with the provision of a new large Knock Basilica (the second in Ireland) alongside the old church. Horan secured from the Taoiseach (prime minister), Charles Haughey, millions of pounds of state aid to build an airport 19 kilometres away, near Charlestown.
The parish priest at the time of the apparition was The Very Reverend Bartholomew Aloysius Cavanagh, who was also Archdeacon of the diocese.[17] He was appointed parish priest of Knock-Aghamore in 1867, and was about 58 at the time of the apparition. He died in 1897 and is buried in the Old Church.
A shrine to the Virgin Mary, or Marian shrine, is a shrine marking an apparition or other miracle ascribed to the Blessed Virgin Mary, or a site on which is centered a historically strong Marian devotion. Such locales are often the destinations of Christian pilgrimages.
A Marian apparition is a reported supernatural appearance by Mary the mother of Jesus, or a series of related such appearances during a period of time.
Knock is a village in County Mayo, Ireland.
Šiluva is a small town of less than 700 inhabitants in Lithuania. It is located in the region of Samogitia. It is a major site of Catholic pilgrimage in Lithuania.
La Vang or Lavang is a location in Quảng Trị Province, Vietnam. It is the site of the Minor Basilica of Our Lady of La Vang, a Catholic sanctuary, commemorating a vision of the Blessed Virgin Mary and her reputed Marian apparition in 1798. The site has been rebuilt on several occasions and is an important site of pilgrimage for Catholics in Vietnam and Overseas Vietnamese diaspora with many parishes bearing the namesake Marian title.
Our Lady of Lourdes is a title of the Virgin Mary. She is venerated under this title by the Roman Catholic Church due to her apparitions that occurred in Lourdes, France. The first apparition of 11 February 1858, of which Bernadette Soubirous told her mother that a "Lady" spoke to her in the cave of Massabielle while she was gathering firewood with her sister and a friend. Similar apparitions of the "Lady" were reported on 18 occasions that year, until the climax revelation in which she introduced herself as: "the Immaculate Conception". On 18 January 1862, the local Bishop of Tarbes Bertrand-Sévère Laurence endorsed the veneration of the Blessed Virgin Mary in Lourdes.
The Chapel of Graces of the Miraculous Virgin or informally the Chapel of Our Lady of the Miraculous Medal, is a Marian shrine located in Paris, France.
Our Lady often refers to:
The Basilica of Our Lady of Good Health, also known as Sanctuary of Our Lady of Velankanni, is a Christian shrine located at the town of Velankanni, Tamil Nadu, India. The shrine is dedicated to the Blessed Virgin Mary.
The veneration of Mary in the Catholic Church encompasses various devotions which include prayer, pious acts, visual arts, poetry, and music devoted to her. Popes have encouraged it, while also taking steps to reform some manifestations of it. The Holy See has insisted on the importance of distinguishing "true from false devotion, and authentic doctrine from its deformations by excess or defect". There are significantly more titles, feasts, and venerative Marian practices among Roman Catholics than in other Western Christian traditions. The term hyperdulia indicates the special veneration due to Mary, greater than the ordinary dulia for other saints, but utterly unlike the latria due only to God.
Catholic Marian churches are religious buildings dedicated to the veneration of the Blessed Virgin Mary. These churches were built throughout the history of the Catholic Church, and today they can be found on every continent including Antarctica. The history of Marian church architecture tells the unfolding story of the development of Catholic Mariology.
The Sanctuary of Fátima, officially titled Sanctuary of Our Lady of the Rosary of Fátima, is a Marian shrine dedicated to Our Lady of Fatima located in Fátima, in the municipality of Ourém, in Portugal. It consists of a group of Catholic religious buildings and structures with the Basilica of Our Lady of the Rosary as the main building.
Our Lady of Šiluva is Roman Catholic image of the Blessed Virgin Mary venerated at the Basilica of the Nativity of the Blessed Virgin Mary, Šiluva shrine in Lithuania. The patriotic icon is highly venerated in Lithuania and is often called Lithuania's greatest treasure.
The Basilica of Our Lady, Queen of Ireland is a Roman Catholic basilica church of the Latin Church located in the small town of Knock, in County Mayo in Ireland. It was designed in modern architecture style with concrete materials by architect Daithi Hanly, and completed in 1976. Its construction was overseen by Monsignor James Horan, who was the parish priest of Knock from 1967 until his death in 1986.
Our Mother of Sheshan or Our Lady of Sheshan (佘山聖母), also known as Our Mother of Zo-sè, is a celebrated Marian title of the Blessed Virgin Mary venerated by Chinese Roman Catholics. Among its religious devotees, the statue is sometimes known as Our Lady of Luck or Our Lady of Good Luck due to the Chinese symbology of "Fu" (福) associated with the styling posture of the entire image. The original image is currently enshrined in the National Shrine and Minor Basilica of Our Lady of Sheshan, in Shanghai, China.
A pilgrimage church is a church to which pilgrimages are regularly made, or a church along a pilgrimage route, like the Way of St. James, that is visited by pilgrims.
Mary Byrne later Mary O'Connell was an Irish woman considered to be the chief witness of the apparition at Knock, County Mayo.
↑ "The Story of Knock: 1879". Knock Shrine. Retrieved 10 October 2019. On 8 October 1879, Archbishop Mac Hale of Tuam set up an ecclesiastical Commission of Enquiry to investigate the Apparition. It consisted of Canon Ulick Burke, PP Claremorris, Canon James Waldron of Ballyhaunis, Archdeacon Cavanagh, PP, Knock and 6 local curates. The testimonies of all 15 official witnesses to the Apparition were found to be trustworthy and satisfactory.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
