Euthanizing the Third Secret, Again. The Assault on the Fatima Message and the Fatima Messenger Continues.



CARDINAL RATZINGER'S COMMENTARY ON THE "THIRD SECRET" is in black.
Dr. Chojnowski's commentary on Cardinal Ratzinger's analysis is in red


The way in which the Church is bound to both the uniqueness of the event and progress in understanding it is very well illustrated in the farewell discourse of the Lord when, taking leave of his disciples, he says: “I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority... He will glorify me, for he will take what is mine and declare it to you” (Jn 16:12-14). On the one hand, the Spirit acts as a guide who discloses a knowledge previously unreachable because the premise was missing—this is the boundless breadth and depth of Christian faith. On the other hand, to be guided by the Spirit is also “to draw from” the riches of Jesus Christ himself, the inexhaustible depths of which appear in the way the Spirit leads. In this regard, the Catechism cites profound words of Pope Gregory the Great: “The sacred Scriptures grow with the one who reads them” (No. 94; Gregory the Great,Homilia in Ezechielem I, 7, 8). 

The Second Vatican Council notes three essential ways in which the Spirit guides in the Church, I suppose all of the above is a set up for the idea of "Living Tradition," a concept only meant to CHANGE AND DIRECTLY CONTRADICT the Tradition in the Church which is a passing on and clarification of the Content of the Deposit of the Faith and therefore three ways in which “the word grows”: through the meditation and study of the faithful, through the deep understanding which comes from spiritual experience, and through the preaching of “those who, in the succession of the episcopate, have received the sure charism of truth” Of course, absolutely NONE OF THIS should have anything to do with "growing" the "word." Now, of course, we need to find out what this Modernist claptrap has to do with the Message of Fatima (Dei Verbum, 8). 

In this context, it now becomes possible to understand rightly the concept of “private revelation”, which refers to all the visions and revelations which have taken place since the completion of the New Testament. This is the category to which we must assign the message of Fatima. In this respect, let us listen once again to the Catechism of the Catholic Church: “Throughout the ages, there have been so-called ‘private' revelations, some of which have been recognized by the authority of the Church... It is not their role to complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history” (No. 67). This clarifies two things:   
1. The authority of private revelations is essentially different from that of the definitive public Revelation. The latter demands faith; in it in fact God himself speaks to us through human words and the mediation of the living community of the Church. Faith in God and in his word is different from any other human faith, trust or opinion. The certainty that it is God who is speaking gives me the assurance that I am in touch with truth itself. It gives me a certitude which is beyond verification by any human way of knowing. It is the certitude upon which I build my life and to which I entrust myself in dying.   
2. Private revelation is a help to this faith, and shows its credibility precisely by leading me back to the definitive public Revelation. In this regard, Cardinal Prospero Lambertini, the future Pope Benedict XIV, says in his classic treatise, which later became normative for beatifications and canonizations: “An assent of Catholic faith is not due to revelations approved in this way; it is not even possible. These revelations seek rather an assent of human faith in keeping with the requirements of prudence, which puts them before us as probable and credible to piety”. The Flemish theologian E. Dhanis, an eminent scholar in this field He cites a text by the notorious Fatima Revisionist Fr. Dhanis concerning a topic in which any number of theology texts could have been cited. Of course, here Ratzinger is joining Fr. Dhanis in the category of Fatima Revisionists, states succinctly that ecclesiastical approval of a private revelation has three elements: the message contains nothing contrary to faith or morals; it is lawful to make it public; and the faithful are authorized to accept it with prudence (E. Dhanis,Sguardo su Fatima e bilancio di una discussione, in La Civiltà Cattolica 104 [1953], II, 392-406, in particular 397). 

Such a message can be a genuine help in understanding the Gospel and living it better at a particular moment in time; therefore it should not be disregarded. It is a help which is offered, but which one is not obliged to use. Are we now in the process of ENCOURAGING people to adhere to and treasure the Third Secret which they have waited 40 years for or is Cardinal Ratzinger trying to MINIMIZE its significance?

The criterion for the truth and value of a private revelation is therefore its orientation to Christ himself. When it leads us away from him, when it becomes independent of him or even presents itself as another and better plan of salvation, more important than the Gospel, then it certainly does not come from the Holy Spirit, who guides us more deeply into the Gospel and not away from it. This does not mean that a private revelation will not offer new emphases or give rise to new devotional forms, or deepen and spread older forms. But in all of this there must be a nurturing of faith, hope and love, which are the unchanging path to salvation for everyone. We might add that private revelations often spring from popular piety and leave their stamp on it, giving it a new impulse and opening the way for new forms of it. Here we go. The insinuation is made that the Third Secret is nothing other than the musings of Sister Lucy sure to her own "popular piety" --- what subtle contempt is here present --- looking down from his unreal ivory tower of esoteric German philosophy at the "popular piety" of poor Sister Lucy and all those tawdry little people who actually believe there is something objective about God and the Faith and the Saints and Angels and God's Plan of Salvation. Notice the Miracle of the Sun -- A MIRACLE PRIMARILY MEANT TO VALIDATE FOR THE WORLD THE TRUTH OF THE THIRD SECRET -- has no place in this analysis. Obviously, the Miracle of the Sun was on OBJECTIVE FACT, which was meant to demonstrate the objective truth of all of the Secrets of Fatima. Nor does this exclude that they will have an effect even on the liturgy, as we see for instance in the feasts of Corpus Christi and of the Sacred Heart of Jesus. So even devotion to the Blessed Sacrament and to the Sacred Heart are thrown into the caldron of "popular piety" rather than of direct revelation by Our Lord Jesus Christ to the Church through the relevant visionaries. From one point of view, the relationship between Revelation and private revelations appears in the relationship between the liturgy and popular piety: the liturgy is the criterion, it is the living form of the Church as a whole, fed directly by the Gospel. Popular piety is a sign that the faith is spreading its roots into the heart of a people in such a way that it reaches into daily life. Popular religiosity is the first and fundamental mode of “inculturation” of the faith. While it must always take its lead and direction from the liturgy, it in turn enriches the faith by involving the heart. Can someone tell me what this has to do with the Third Secret?
  
We have thus moved from the somewhat negative clarifications, initially needed, to a positive definition of private revelations. How can they be classified correctly in relation to Scripture? To which theological category do they belong? So far this goes one like one of those long and boring European professorial lectures that make 500 technical distinctions, make no effort to interest the audience, and are delivered in verbal and intellectual monotone. The oldest letter of Saint Paul which has been preserved, perhaps the oldest of the New Testament texts, the First Letter to the Thessalonians, seems to me to point the way. The Apostle says: “Do not quench the Spirit, do not despise prophesying, but test everything, holding fast to what is good” (5:19-21). What is your point here? The Church had long ago approved the authenticity and credibility of the Fatima Apparitions, why do we have to worry about "testing everything"? Hasn't the Catholic Church already "tested" this for us? In every age the Church has received the charism of prophecy, which must be scrutinized but not scorned. On this point, it should be kept in mind that prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future. Scratch any idea about Our Lady warning us about a FUTURE APOSTASY IN THE CHURCH THAT WILL BEGIN AT THE VERY TOP. APOSTASY HAD NOT BROKEN OUT AS OF 1917, ESPECIALLY NOT FROM THE VERY TOP, but by 1960 it would be enflamed throughout the world destroying the faith of hundreds of millions. Here Ratzinger covers for the apostates John XXIII, Paul VI, John Paul I, John Paul II, and, well Cardinal Ratzinger himself. All pain the way for the most obviously apostatic of them all, Francis. A person who foretells what is going to happen responds to the curiosity of the mind, which wants to draw back the veil on the future. The prophet speaks to the blindness of will and of reason, and declares the will of God as an indication and demand for the present time. In this case, prediction of the future is of secondary importance. What is essential is the actualization of the definitive Revelation, which concerns me at the deepest level. The prophetic word is a warning or a consolation, or both together. In this sense there is a link between the charism of prophecy and the category of “the signs of the times”, which Vatican II brought to light anew: “You know how to interpret the appearance of earth and sky; why then do you not know how to interpret the present time?” (Lk 12:56). In this saying of Jesus, the “signs of the times” must be understood as the path he was taking, indeed it must be understood as Jesus himself. "Signs of the Times" as "Jesus himself"? What? To interpret the signs of the times in the light of faith means to recognize the presence of Christ in every age. "Signs of the Times" certainly CANNOT mean discerning the tragic decline of our Age and the immediate signs that Our Lord is about to punish the world and allow a great apostasy to destroy the faith in the hearts of most men. In the private revelations approved by the Church—and therefore also in Fatima—this is the point: they help us to understand the signs of the times and to respond to them rightly in faith. 

  
The anthropological structure of private revelations   
In these reflections we have sought so far to identify the theological status of private revelations. Before undertaking an interpretation of the message of Fatima, Get on with it already! we must still attempt briefly to offer some clarification of their anthropological (psychological) character. In this field, theological anthropology distinguishes three forms of perception or “vision”: vision with the senses, and hence exterior bodily perception, interior perception, and spiritual vision (visio sensibilis - imaginativa - intellectualis). It is clear that in the visions of Lourdes, Fatima and other places it is not a question of normal exterior perception of the senses: the images and forms which are seen are not located spatially, as is the case for example with a tree or a house. Wasn't Our Lady situated over a particular tree at Fatima and in the interior of the mouth of a cave at Lourdes. What about her allowing St. Catherine Laboure to put her head on her lap in the chapel at Sister Catherine's convent. Why speak like this? Because Ratzinger, the New Theologian and follower of Immanuel Kant, wants to make all of religion a matter of phenomena --- mind stuff, not REAL STUFF. The tree, the cave, the yellow roses at Our Lady's feet --- just like "making a visit" are objects of disgust to these Modernists who know only ideas. Even reducing God to an idea. This is perfectly obvious, for instance, as regards the vision of hell (described in the first part of the Fatima “secret”) or even the vision described in the third part of the “secret”. But the same can be very easily shown with regard to other visions, especially since not everybody present saw them, but only the “visionaries”. It is also clear that it is not a matter of a “vision” in the mind, without images, as occurs at the higher levels of mysticism. Therefore we are dealing with the middle category, interior perception. For the visionary, this perception certainly has the force of a presence, More subjectivism and the further relegation of the Visions given to the Three Children to the category of subjective "perception." What about the Miracle of the Sun, the Colors, the Dancing of the Sun, how are these "subjective" perceptions? equivalent for that person to an external manifestation to the senses.   

Interior vision does not mean fantasy, which would be no more than an expression of the subjective imagination. It means rather that the soul is touched by something real How about the Mother of God? Might that be possible?, even if beyond the senses. It is rendered capable of seeing that which is beyond the senses, that which cannot be seen—seeing by means of the “interior senses”. It involves true “objects” Why is "objects" here in quotation marks?, which touch the soul, even if these “objects” do not belong to our habitual sensory world. This is why there is a need for an interior vigilance of the heart, which is usually precluded by the intense pressure of external reality and of the images and thoughts which fill the soul. The person is led beyond pure exteriority and is touched by deeper dimensions of reality, which become visible to him. In other words, they are just seeing things. Just be honest, Cardinal Ratzinger, you don't believe in ANY OF IT. Why? Because you and those who have given you a leg up in the Modernist Sect don't believe that religion is about THINGS but rather about Ideas instead. Perhaps this explains why children tend to be the ones to receive these apparitions: their souls are as yet little disturbed, their interior powers of perception are still not impaired. “On the lips of children and of babes you have found praise”, replies Jesus with a phrase of Psalm 8 (v. 3) to the criticism of the High Priests and elders, who had judged the children's cries of “hosanna” inappropriate (cf. Mt 21:16).   
“Interior vision” is not fantasy but, as we have said, a true and valid means of verification. But it also has its limitations. Even in exterior vision the subjective element is always presentTold you. We do not see the pure object, but it comes to us through the filter of our senses, which carry out a work of translation. Immanuel Kant, Call Your Office! This is still more evident in the case of interior vision, especially when it involves realities which in themselves transcend our horizon. The subject, the visionary, is still more powerfully involved. He sees insofar as he is able, in the modes of representation and consciousness available to him. In the case of interior vision, the process of translation is even more extensive than in exterior vision, for the subject shares in an essential way in the formation of the image of what appears. Do I need even to comment on the tell-tale comment above? He can arrive at the image only within the bounds of his capacities and possibilities. Of course, if you actually consider the apparitions of Our Lady, the visionaries are normally SURPRISED at what they see, because what they saw and heard WAS NOT FAMILIAR TO THEM. Think of "I am the Immaculate Conception," think of the Three Secrets. Such visions therefore are never simple “photographs” of the other world, but are influenced by the potentialities and limitations of the perceiving subject.  Even Our Lady's Message to the Three Children at Fatima has been hijacked by Kantian philosophy. Contemporary Europeans can be truly ruthless and totally impious.  
This can be demonstrated in all the great visions of the saints; and naturally it is also true of the visions of the children at Fatima. The images described by them are by no means a simple expression of their fantasy, but the result of a real perception of a higher and interior origin. But neither should they be thought of as if for a moment the veil of the other world were drawn back, with heaven appearing in its pure essence, as one day we hope to see it in our definitive union with God. Rather the images are, in a manner of speaking, a synthesis of the impulse coming from on high and the capacity to receive this impulse in the visionaries, that is, the children. I wonder if the Children of Fatima knew that they were receiving an "impulse"? They probably thought they were actually seeing the Blessed Virgin Mary. Pure deluded "interests". Something else to laugh over when I have my summer soiree with Hans Kung. For this reason, the figurative language of the visions is symbolic. In this regard, Cardinal Sodano stated: “[they] do not describe photographically the details of future events, but synthesize and compress against a single background facts which extend through time in an unspecified succession and duration”. Come again? Well at least Cardinal Ratzinger and Sodano are helping us to CLARIFY the meaning of the "Third Secret." Right? If this is "clarification" I wonder what "confusion" is? This compression of time and place in a single image is typical of such visions, which for the most part can be deciphered only in retrospect. But I thought...."where many poor sinners go.....Russia will spread her errors......the dogma of the faith will be held always in.... Oh, never mind! I thought the whole purpose of these Secrets was to tell us something that we did not already know! Dah. Knuckle head! Not every element of the vision has to have a specific historical sense. Well then why "in the reign of Pope Pius XI" and "before 1960"? It is the vision as a whole that matters, and the details must be understood on the basis of the images taken in their entirety. The central element of the image is revealed where it coincides with what is the focal point of Christian “prophecy” itself: the centre is found where the vision becomes a summons and a guide to the will of God. 

An attempt to interpret the “secret” of Fatima 
The first and second parts of the “secret” of Fatima have already been so amply discussed in the relative literature that there is no need to deal with them again here. I would just like to recall briefly the most significant point. For one terrible moment, the children were given a vision of hell. They saw the fall of “the souls of poor sinners”. And now they are told why they have been exposed to this moment: “in order to save souls”—to show the way to salvation. The words of the First Letter of Peter come to mind: “As the outcome of your faith you obtain the salvation of your souls” (1:9). To reach this goal, the way indicated —surprisingly for people from the Anglo-Saxon and German cultural world—is devotion to the Immaculate Heart of Mary. Nothing surprising for me! A brief comment may suffice to explain this. In biblical language, the “heart” indicates the centre of human life, the point where reason, will, temperament and sensitivity converge, where the person finds his unity and his interior orientation. According to Matthew 5:8, the “immaculate heart” is a heart which, with God's grace, has come to perfect interior unity and therefore “sees God”. To be “devoted” to the Immaculate Heart of Mary means therefore to embrace this attitude of heart, which makes the fiat—“your will be done”—the defining centre of one's whole life. It might be objected that we should not place a human being between ourselves and Christ. But then we remember that Paul did not hesitate to say to his communities: “imitate me” (1 Cor 4:16; Phil 3:17; 1 Th 1:6; 2 Th 3:7, 9). In the Apostle they could see concretely what it meant to follow Christ. But from whom might we better learn in every age than from the Mother of the Lord?   
Thus we come finally to the third part of the “secret” of Fatima which for the first time is being published in its entirety. As is clear from the documentation presented here, the interpretation offered by Cardinal Sodano in his statement of 13 May was first put personally to Sister Lucia. Sister Lucia responded by pointing out that she had received the vision but not its interpretation. The interpretation, she said, belonged not to the visionary but to the Church. After reading the text, however, she said that this interpretation corresponded to what she had experienced and that on her part she thought the interpretation correct. In what follows, therefore, we can only attempt to provide a deeper foundation for this interpretation, on the basis of the criteria already considered.  
“To save souls” has emerged as the key word of the first and second parts of the “secret”, and the key word of this third part is the threefold cry: “Penance, Penance, Penance!” The beginning of the Gospel comes to mind: “Repent and believe the Good News” (Mk 1:15). To understand the signs of the times means to accept the urgency of penance – of conversion – of faith. This is the correct response to this moment of history, characterized by the grave perils outlined in the images that follow. Allow me to add here a personal recollection: in a conversation with me Sister Lucia said that it appeared ever more clearly to her that the purpose of all the apparitions was to help people to grow more and more in faith, hope and love—everything else was intended to lead to this.   Does anyone have a problem with me including Ratzinger in the Gang of 8?
Let us now examine more closely the single images. The angel with the flaming sword on the left of the Mother of God recalls similar images in the Book of Revelation. This represents the threat of judgement which looms over the world. Today the prospect that the world might be reduced to ashes by a sea of fire no longer seems pure fantasy: man himself, with his inventions, has forged the flaming sword. The vision then shows the power which stands opposed to the force of destruction—the splendour of the Mother of God and, stemming from this in a certain way, the summons to penance. In this way, the importance of human freedom is underlined: Yea! The Third Secret even endorses THE RELIGIOUS LIBERTY DOCTRINE OF VATICAN II! the future is not in fact unchangeably set, and the image which the children saw is in no way a film preview of a future in which nothing can be changed. Indeed, the whole point of the vision is to bring freedom onto the scene and to steer freedom in a positive direction. The purpose of the vision is not to show a film of an irrevocably fixed future. So then why is the Vatican saying that the Third Secret, revealed in 1917 and meant to be released to the world by 1960, about an event that happened in 1981? The purpose of the vision is to tell the pope to avoid soldiers with arrows? What is its purpose exactly? Its meaning is exactly the opposite: it is meant to mobilize the forces of change in the right direction. Therefore we must totally discount fatalistic explanations of the “secret”, such as, for example, the claim that the would-be assassin of 13 May 1981 was merely an instrument of the divine plan guided by Providence and could not therefore have acted freely, or other similar ideas in circulation. Rather, the vision speaks of dangers and how we might be saved from them.   
The next phrases of the text show very clearly once again the symbolic character of the vision: God remains immeasurable, and is the light which surpasses every vision of ours. Human persons appear as in a mirror. We must always keep in mind the limits in the vision itself, which here are indicated visually. The future appears only “in a mirror dimly” (1 Cor13:12). Let us now consider the individual images which follow in the text of the “secret”. The place of the action is described in three symbols: a steep mountain, a great city reduced to ruins and finally a large rough-hewn cross. The mountain and city symbolize the arena of human history: history as an arduous ascent to the summit, history as the arena of human creativity and social harmony, Can you believe this? but at the same time a place of destruction, where man actually destroys the fruits of his own work. The city can be the place of communion and progress, but also of danger and the most extreme menace. On the mountain stands the cross—the goal and guide of history. The cross transforms destruction into salvation; it stands as a sign of history's misery but also as a promise for history.  And why would Sister Lucy have to be COMMANDED to write down the Secret that she could not bring herself to write down? Nothing could possibly "scare" such a woman concerning the implications of this weak image. 
At this point human persons appear: the Bishop dressed in white (“we had the impression that it was the Holy Father”), other Bishops, priests, men and women Religious, and men and women of different ranks and social positions. The Pope seems to precede the others, trembling and suffering because of all the horrors around him. Exactly which post-conciliar pope has done this? They seemed to meet all those people bringing about the Communist horrors with big smiles at St. Peter's. Not only do the houses of the city lie half in ruins, but he makes his way among the corpses of the dead. The Church's path is thus described as a Via Crucis, as a journey through a time of violence, destruction and persecution. The history of an entire century can be seen represented in this image. Just as the places of the earth are synthetically described in the two images of the mountain and the city, and are directed towards the cross, so too time is presented in a compressed way. In the vision we can recognize the last century as a century of martyrs, a century of suffering and persecution for the Church, a century of World Wars and the many local wars which filled the last fifty years and have inflicted unprecedented forms of cruelty. Much of this, if not all, is part of the Second Secret. Our Lady does not stutter! In the “mirror” of this vision we see passing before us the witnesses of the faith decade by decade. Here it would be appropriate to mention a phrase from the letter which Sister Lucia wrote to the Holy Father on 12 May 1982: “The third part of the ‘secret' refers to Our Lady's words: ‘If not, [Russia] will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated'”.   Wow. If  "Sister Lucy," in 1982, cannot distinguish the Second Secret from the Third Secret -- than we wonder who switched her script!

In the Via Crucis of an entire century, the figure of the Pope has a special role. In his arduous ascent of the mountain we can undoubtedly see a convergence of different Popes. Beginning from Pius X up to the present Pope, they all shared the sufferings of the century and strove to go forward through all the anguish along the path which leads to the Cross. St. Pius X = "St" John Paul II, get it! In the vision, the Pope too is killed along with the martyrs. When, after the attempted assassination on 13 May 1981, the Holy Father had the text of the third part of the “secret” brought to him, was it not inevitable that he should see in it his own fate? He had been very close to death, and he himself explained his survival in the following words: “... it was a mother's hand that guided the bullet's path and in his throes the Pope halted at the threshold of death” (13 May 1994). That here “a mother's hand” had deflected the fateful bullet only shows once more that there is no immutable destiny, that faith and prayer are forces which can influence history and that in the end prayer is more powerful than bullets and faith more powerful than armies.   
The concluding part of the “secret” uses images which Lucia may have seen in devotional books and which draw their inspiration from long-standing intuitions of faith. It is a consoling vision, which seeks to open a history of blood and tears to the healing power of God. Beneath the arms of the cross angels gather up the blood of the martyrs, and with it they give life to the souls making their way to God. Here, the blood of Christ and the blood of the martyrs are considered as one: the blood of the martyrs runs down from the arms of the cross. The martyrs die in communion with the Passion of Christ, and their death becomes one with his. For the sake of the body of Christ, they complete what is still lacking in his afflictions (cf. Col 1:24). Their life has itself become a Eucharist, part of the mystery of the grain of wheat which in dying yields abundant fruit. The blood of the martyrs is the seed of Christians, said Tertullian. As from Christ's death, from his wounded side, the Church was born, so the death of the witnesses is fruitful for the future life of the Church. Therefore, the vision of the third part of the “secret”, so distressing at first, concludes with an image of hope: no suffering is in vain, and it is a suffering Church, a Church of martyrs, which becomes a sign-post for man in his search for God. The loving arms of God welcome not only those who suffer like Lazarus, who found great solace there and mysteriously represents Christ, who wished to become for us the poor Lazarus. There is something more: from the suffering of the witnesses there comes a purifying and renewing power, because their suffering is the actualization of the suffering of Christ himself and a communication in the here and now of its saving effect.   

And so we come to the final question: What is the meaning of the “secret” of Fatima as a whole (in its three parts)? What does it say to us? First of all we must affirm with Cardinal Sodano: “... the events to which the third part of the ‘secret' of Fatima refers now seem part of the past”. Definitely NOT the on-going apostasy in the Catholic Church. Insofar as individual events are described, they belong to the past. Those who expected exciting apocalyptic revelations about the end of the world or the future course of history are bound to be disappointed. I am thinking some pretty explicit ideas at this point --- in my head of course! Fatima does not satisfy our curiosity in this way, just as Christian faith in general cannot be reduced to an object of mere curiosity. What remains was already evident when we began our reflections on the text of the “secret”: the exhortation to prayer as the path of “salvation for souls” and, likewise, the summons to penance and conversion.   
I would like finally to mention another key expression of the “secret” which has become justly famous: “my Immaculate Heart will triumph”. What does this mean? The Heart open to God, purified by contemplation of God, is stronger than guns and weapons of every kind. The fiat of Mary, the word of her heart, has changed the history of the world, because it brought the Saviour into the world—because, thanks to her Yes, God could become man in our world and remains so for all time. The Evil One has power in this world, as we see and experience continually; he has power because our freedom continually lets itself be led away from God. But since God himself took a human heart and has thus steered human freedom towards what is good, the freedom to choose evil no longer has the last word. From that time forth, the word that prevails is this: “In the world you will have tribulation, but take heart; I have overcome the world” (Jn 16:33). The message of Fatima invites us to trust in this promise. 
  
JosephCard. Ratzinger
Prefect of the Congregation
for the Doctrine of the Faith 
  

Comments

  1. The chutzpah of the Modernist Cabal is breathtaking. The then Cdl Ratzinger's explanation(s) can be classified as nothing more than pure bovine scatology obfuscation. May the Lord and His Mother end this scam and restore His Church.

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  2. http://www.thenews.pl/1/9/Artykul/291302,Handwriting-tests-show-Walesa-was-communistera-informer

    All part of the communist charade with opus dei and JP2 at the center playing the part of the saint who brought down communism.
    They used the Fatima Deception story to pull off the Perestroika Deception !
    All this was done so soviet Marxist communists could enter into the globalist free trade market and global politics.
    Anyone into Gorby's "Green Cross" climate campaign?
    How is it that only Opus Dei was given churches in Moscow Diocese?

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