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A.

Daniele

Between
FATIMA
and the abyss
a very crucial
countdown
Chistus Rex

Posthumous thanks to some memorable Catholic Friends:

Bishop Antonio de Castro Mayer


Don Francesco Putti (Founder of Si si no no)
Msgr. Francesco Spadafora
Father Alessio U. Floridi, S.J.
Father Hermann Adam
Abbé Georges Vinson
Hamish Fraser (Approaches)
William James Morgan
Marco Winckler
Myra Davidoglou
Robert Bergin
Mrs. Lea Lodi
Teofilo Di Antonio

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A. Daniele

BETWEEN FATIMA
AND THE ABYSS
The Prophecy disregarded
and the Shepherd stricken

Strike the shepherd,


and the sheep shall be scattered.
(Zac 13, 7: Mat 26, 31)

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Signs and facts which

challenge the Papacy and

astonish Christendom

I am come in the name of my Father,


and you receive me not; if another
shall come in his own name,
him you will receive.
(John 5, 43, Douay – Rheims)

Table of contents

PRESENTATION by Hutton Gibson … p. 5


Some words on Fatima by bishop Castro-Mayer … p. 7
FOREWORD to the English edition … p. 9
INTRODUCTION … p. 19
Short Chronological Index of the Fatima Events. p. 28

I – THE TIME OF REVOLUTION AGAINST PROPHECY… p. 31


1 - Prophecy and Revolution … p. 32
2 - A Prophecy for our time? … p. 35
3 - The Prophecy of Mary for the last times … p. 40
4 - The Prophecy of a Religious revolution … p. 44
5 - The final course of Revolution … p. 49

II – A TIME OF TRIAL FOR THE FATIMA POPES … p. 67


6 - Benedict XV, the Pope to whom Our Lady responded … p. 69
7 - Pius XI, the Pope predicted by Our Lady … p. 103
8 - Pius XII, called the Pope of Fatima … p. 142

III - THE TIME OF THE “THIRD SECRET” … p. 169


9 - The sadness of Our Lady … p. 170
The Conciliar Church and the Third Fatima Scourge
10 –The deceit inside the gates of the Church … p. 177
The “Time of Nations Fulfillment” (Lk 21, 24)

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11 – Fatima Secret or Vatican Mystery? … p. 193
The Prophecy expropriated by the present Vatican
12 - Prophecy will triumph over Revolution … p. 199
“The Pope will make the consecration but it will be late” …
13 – Conclusion ... p. 203
The last persecution will thus have the aspect of a seduction.

Some testimonies of the author regarding Fatima and the Church … p. 212

Bibliography and Abbreviations … p. 232

"For there is nothing covered that shall not be


revealed, nor hidden that shall not be known."
(in Mt., l0:26, Mk 4:22, and Lk 12:2)

Presentation
by Hutton Gibson

I always eschew private revelations. For my purpose it is never an


argument. It depends for ecclesiastic approval on its harmony with the
Deposit of Faith. It is not defined dogma. I cannot call it essential for
salvation, because obviously the Church operated centuries without it. Yet,
it seldom helps fight the heresies characterizing the post conciliar
“Church”.
This book is not on private revelation, but rather a history of mistreatment
of private revelations, of exploitation of Sister Lucy, and control through
obedience - we can readily appreciate this ploy – in what she may reveal.
Who will believe, for instance, that a bishop who has practically demanded
a written account of the Third Secret has then passed it on to Rome
without reading it to see it was worth the effort [in spite of the insistence of
Sister Lucy on him to read it] ? And that if the message was irrelevant in
1960 anything was ameliorated by not releasing it?
Rome’s entire treatment of the matter necessarily attracts suspicion,
particularly in the subsequent climate created by the over implementation
of the documents and decrees of the Second Vatican Council.
Truth is no longer a note of Rome under the conciliar rule: the way the
Fatima event was recently treated proves it.
If the ministers of Jesus Christ had difficulties to defend the Catholic Truth
until Pius XII’s time, after his death this defense collapsed.
This is a historical fact and since this would be clearer in 1960, as Cardinal
Ottaviani heard from Sister Lucy, there is an astonishing “coincidence”

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between the date of this emblematic disaster and the subsequent
“conclave” that elected John XXIII. He is the one who, in 1960, had
already opened the Church to any deceit and apostasy. This after
censuring the description of the Catholic pope “liquidation” with his faithful
followers, as depicted in the Third Secret of Fatima.
This book is definitely worth the effort.

Hutton Gibson

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“Fatima is the piercing cry of a Mother who sees
her children at the brink of an unfathomable abyss.”
(Cardinal Patriarch of Lisbon D. Manuel Gonçalves Cerejeira,
Marian Congress, Madrid, May, 1948)

First Presentation of this book


by Bishop Antonio de Castro Mayer

“Pius XII was called the Pope of Fatima because he was consecrated
bishop on the 13th of May, 1917, the precise date on which the Most Holy
Virgin visited her children on earth, appearing to the three little shepherds
in Fatima, Portugal, and delivering to them a saving message of peace.
“The title attributed to Pius XII indicates that Fatima and its message
are not a private act, which would only concern the three seers of the Cova
da Iria. Fatima touches all men. It belongs to the history of the Church. It
is an event which concerns the salvation of all mankind. It is not a public
revelation. A public revelation in fact, imposes an act of faith, under pain
of grave sin; and it ended with the death of the last apostle.
“Nevertheless, with the closing of public revelation, the faithful were
not deprived of the grace of revelations which would help them to live
always more faithfully as Christians and to better assure their eternal
salvation. Such revelations are called private, although they are subject to
the control of Holy Church.
“Among them are many which are of interest, in a general way, to the
whole Church and all the faithful. An example is the revelations of Jesus
Christ to St. Margaret Mary Alacoque, to which are linked the spreading
of the highly sanctifying devotion to the Sacred Heart of Jesus.
Revelations like this one to St. Margaret Mary are not public in the
classical sense. But neither can they be called merely private ones, as if
they concerned the good only of the person or persons who received them.
They have a universal character, as the example cited from the revelations
to St. Margaret Mary attests.
“Among these, without doubt, are the apparitions and message of
Fatima. We could even say that the message of Fatima is the universal
revelation or prophecy of our era, indicated by the breadth of its scope.
“By marginalizing Fatima, we distance ourselves from that peace
bequeathed to her sons by the Mediatrix of All Graces.
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“Indeed, there is about Fatima a whole literature and not a few papal
documents. And as the years go by and disorders of every kind grow more
serious, the silence which covers the revelation of the third secret
entrusted to the three seers of Fatima, and which, in itself, ought already to
have been broken, underlines more and more the range and inestimable
value of that grace which, by the apparitions and message of Fatima, the
mercy of God conceded to the Church and to men.
“With the purpose of helping to appreciate the event of Fatima, Mr.
Arai Daniele, esteemed collaborator in highly qualified magazines, makes
public his studies about the vicissitudes which have accompanied the
revelation and the meaning of the last secret of Fatima; a serious work,
highly recommendable in itself and even more because of the matter it
deals with.

S. Paulo, May 13th 1987

+ ANTONIO DE CASTRO MAYER,

(former) BISHOP OF CAMPOS, BRAZIL

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FOREWORD TO THE ENGLISH EDITION
The event of Fatima, in the Christian modern era, is the extraordinary
event that is, at the same time, the most marvelous and the most
misunderstood.
When the world entered the catastrophic period of two world wars and
the heinous onslaught of communism, claiming tens of millions of victims,
Almighty God in His mercy performed a great miracle and offered to
bring about an amazing conversion of a powerful empire in order to spare
humanity from a self-destruction process.
The offer of divine help was in response to the Church’s prayers called
for by Pope Benedict XV, the Vicar of Christ, who carried the
responsibility to guarantee the Catholic faith, which is essentially a faith in
divine intervention on Earth.
Yet the offer was declined.
Today, after that period of catastrophic violence, we live amidst the
moral and religious squalor caused by the world’s tragic contempt for the
Faith; a faith which is itself threatened with annihilation at the hands of its
materialistic and modernistic enemies.
The Secret of Fatima, as a prophecy of peace and salvation for our
time, is always an appeal to this faith and a warning of what can be
expected as a consequence of a spiritual blindness which refuses its only
remedy: conversion to the rule and love of God.
My book on Fatima in Portuguese with the title “Between Fatima and
the Abyss”, (“Entre Fátima e o Abismo”, T. A. Queiroz, S. Paulo) was
edited in 1988 in Brazil and intended to make people aware of the close
connection between History and the Faith, which Fatima represents and
which awareness is required in order to pull the world back from the abyss
of a moral disaster and a religious deceit.
It was my intention to show how the Fatima prophecy is in the line of
all biblical prophecies, from the book of Genesis to that of Apocalypse;
from the original revolt against the divine mandate given to Adam and
Eve, until the final masonic ecumenical revolution.
This blend of secular and religious ideas to replace the law of God in
the human conscience should be seen as the Revolution par excellence, the
one that resumes all the others, aiming at the radical autonomy of
consciences from the Creator’s Word and at the elimination of the divine
authority on earth, acted in the Christian era by the Pope.
This is the mystery of iniquity, which was in force from the beginning,
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but bound by the power of the natural and divine Law. However, with the
escalade of human iniquity (MT 24, 12), the Pontiff’s power was upset (ib.
29) and its key used to open the pit of all liberties (Ap 9, 1).
In this book we recall the basic confrontation of Revolution to
Prophecy, of Masonry to the Church, of Satan to Our Lady, but all this has
a root in a much deeper and obscure conflict. This conflict is almost
forgotten nowadays, it is between the conscience righteously formed by
the Word of God, and the idea of a “righteous conscience” guided by its
own good will.
This freedom of conscience to judge what must be the truth and the
good was breathed from the beginning by the wicked seducer: "Ye shall be
like gods, knowing good and evil" (Gn 3:5), and is today whispered by
Masonry, as the very solution for peace on earth, on the plan for a new
world order. Here, therefore, is the premise of the great apostasy in which
we are living today. John XXIII was elected pope to install a Vatican II
project of peace depending on that masonic plan which, based on men’s
dignity, proclaims this absolute freedom of conscience; the very idea
inspired by the spirit of Vatican II’s revolution, which Paul VI concluded
with inconceivable sympathy for the cult of man; for a “religion of man
made god”; man judging with free conscience, good and evil.
Could the Third Secret of Our Lady not reveal, in its allegorical
elimination of the Catholic pope, the climax of this revolution to demolish
the Holy See? The fact is that this dire spirit has been ruling the Vatican
after the death of Pius XII.
Too many things have been changed in the Church, and in the world,
after 1958: deception was multiplied everywhere.
In 2000 John Paul II decided to have the entire “Secret” published.
For this, my book in English comes now as a replication and as a new
version from the original published in Portuguese. Replication, because it
is always dealing with the same historical war between Revolution and
Prophecy; new version, because it up-dates this primordial conflict in
connection with the third part of the Fatima Secret. The reason is simple:
human history is written by a rebellion that has grown in a revolution
aiming at the abolition of God’s Law on earth, in His Son, in His Vicar in
His Prophets. The only change is the way to perpetrate this attempt.
In this new work also the presentation of my first book by the eminent
Bishop Antonio de Castro-Mayer, who died in 1991, is reproduced, but
with only the purpose of exposing his vision, together with that of other
famous theologians, about the issue of private revelations. Not only, but to

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make better known his position regarding the Church’s situation, as well
as of its legitimate authority.
The crucial danger pending over the Church and its Holy Seat in the
XXth century was prophesized by Our Lady in 1846 in the mountain of La
Salette, South of France, revealing that “Rome will lose the Faith and
become the seat of the Antichrist”
Would this message be deleted or confirmed by Fatima?
La Salette had been officially accepted by the Church and its warnings
re-echoed by Pope Pius IX, Leo XIII, St. Pius X and Pius XII, as we shall
see. These warnings foretold of the revolution which would engulf
Christianity regarding Rome, the Holy See, the Faith and the Antichrist. In
conformity with La Salette, Fatima, cannot be anything less than a
piercing warning of the revolution aiming to destroy Catholic Rome, a plot
that bear clearly the mark of the Antichrist.
In Her Fatima message, Our Lady did not repeat the words She had
spoken at La Salette, but how could She not warn about this disgrace
about to happen? With two visions the Secret of Fatima depicts the
ultimate in human disgrace – personal damnation in Hell and the
suppression of God’s voice on earth by His Shepherd being stricken, that
is, by the elimination of the true pope with his faithful followers. If this
mysterious event is kept hidden, people would be led to acknowledge and
pay homage to false prophets and a false Christ who occupies the place re-
served for the Word of God (John 5, 43). An awful scourge that is the
fulfillment of the La Salette and Fatima prophecies; a ruin that is brought
about because God’s warnings have not been heard nor His requests satis-
fied through a universal act of faith by the Church Militant. This
breakdown in the history of the Church must be recognized by the advent
of who “shall crush the saints of the most High and think himself able to
change times and laws” (Dn 7, 25); that is, the coming of the Antichrist, a
ruin whose main feature is a deceit with no precedent in history, as
foretold by Jesus Christ in His Gospel.
Is it not logical to expect that for the timing of this extreme deceit to be
vital to have an extra warning and this is in Our Lady’s Secret?
The vision of the third part of the Secret of Fatima published by the
present Vatican in 2000 describes Christianity as a half ruined city
unaware that the Papacy was about to be silenced for a period. What could
presage such unawareness but a sign of a general surrender leading Rome
to become the beheaded capital of a worldwide apostasy?
Is this collapse a consequence of the failure of popes Benedict XV,

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Pius XI and Pius XII to accept, and later to comply with the request of Our
Lady to consecrate Russia to Her Immaculate Heart? (1)Yes, according to
Lucia’s letter to John Paul II (12 May 1982). Since she had stated before
that the Secret (vision) would be better understood in 1960, it is to
presume that by then the virtual elimination of the pope was done.
What does this vision show us? It vividly depicts the massacre of both
a pope and his entire entourage of Catholic witnesses, symbolic of the
militant Church. It can therefore be assumed that such a carnage was the
allegory of the ruinous result suffered by the Church, but especially by the
papacy, for its failure to comply with the request of God, brought by Our
Lady; a collapse of the very Catholic conscience.
Cardinal Newman’s curious definition of an informed conscience is:
“Conscience is the true Vicar of Christ in the soul; a prophet in its information; a
monarch in its peremptoriness; a priest in its blessings or anathemas; according
as we obey or disobey it” (Encyclopedia of Religious Quotations).
The most essential role of the Vicar of Christ’s authority on earth is to
define and confirm the true interpretations of the Law and that of the
Prophets: “in your consciences we are manifest” (2 Cor 5-11).
The Vicar of Jesus Christ has the prophetic power to transmit infallibly
the teaching of the Son of God, Who incarnate and died to redeem men’s
consciences fallen into the supreme offense of assuming to "be like gods,
knowing good and evil". All the design of Redemption can be resumed in
the re-establishment of the fatherly authority of Almighty God and human

1 - Following the physiology of his day, St. John Eudes looked upon the
heart as the seat of the passions and the organ of love. This was the
prevailing opinion in the eighteenth century. Even in recent years this
theory found adherents. The late Cardinal Billot, an outstanding
theologian, boldly made the following statement in his treatise, De
Verbo Incarnato (Rome, 1904) 4th edition, P. 348: Cor non solum
symbolum amoris est, sed etiam organum; imo symbolum quia
organum; inquam, amoris sensitivi et compassivi qui subjectatur in
conjuncto. "The heart is not merely the symbol of love (of the senses); it
is also its organ. It is in symbol, in fact, only because it is its organ." This
is also the opinion of Bainvel in La Dévotion au Sacré-Coeur, p. 122, and
Vermeersch, Pratique et Doctrine de la Dévotion au Sacré-Coeur, P. 392.
It Must be noted, however, that most modern physiologists teach that
the heart can do no more than experience the repercussions of the
motions, the organ of which is the brain together with the nervous
system. Cf. Lebrun, Oeuvres Complètes, du Vénérable Jean Eudes
(Vannes. 1907), v. 6, p. xxv.

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obedience to His Law. The forbidden fruit is nothing else than a freedom
of conscience to judge on good and evil, a sin always accused by the
prophets of God.
A failure to condemn the error of the free will of conscience formed by
his own beliefs, would be a grave failure for a man of the Church; it is like
yielding to the foes of Christianity that the Law of God is the true light to
form human consciences. But worse, the promotion of such a false
religious liberation in a Church’s document, led to the evidence that the
promises of divine assistance to this hierarchy being forfeited. In other
words, that the hierarchy declaring this false right is no longer – if it ever
was – sent as God’s voice. A theological evidence that has its inevitable
upshot seen in the virtual “withdraw” of the God’s shepherd, the Catholic
pope leading Christian order, obscurely replaced by popes proposing a
new religious world order.
The vision of the Secret, being symbolic, addresses to the Catholic
conscience a spiritual view of a real, crucial event concerning the authority
of the Church, according to a design of God. But what was manifested in
the Vatican’s version of the Secret? False information given in the name
of authority for the purpose of diverting people’s mind away from the
crucial issue of dangers pending over the papacy.
Everything happens as though up to 1958 Heaven was directing the
operation therefore preserving the Fatima prophecy’s authentic sense. But
thereafter the newly installed hierarchy takes control of the reins to invert
the understanding on the mission of the pope and the Church.
Sister Lucia might be seen as an example of someone, who, having
accepted Vatican II and the authority which promotes its errors, is
involved in the false light predicted at La Salette. Having written and
explained the secret prior to 1958: the devil is carrying on a decisive
battle with the Virgin Mary, Lucia then falls victim to the Vatican
authorities who induce her to contradict some of her previous statements
regarding the impending fight now in force. In the context of the Fatima
message these examples of Sister Lucia’s contradictory statements can be
traced back to 1959. Then on the orders of her superior, she publicly
recanted what she had revealed in an interview with Father Agostino
Fuentes regarding a terminal crisis in the Church.
At that point a new phase in the story of Fatima, following a great
change in the life of the Church started: the Third Secret warned of a ruin,
heralding the inevitable launching of the a new Church, born of the
Second Vatican Council (1962-65) where truth, faith and grace, as well as

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the divine authority of the Vicar of Jesus Christ on Earth, are no longer
witnessed, to a point where it seems not simply a crisis but a general
desertion after a mysterious massacre of consciences.
Is it not precisely this that indicates the virtual suppression of the
Catholic pope which the vision of the Secret foretold?
To witness Fatima we have to remain entirely attached to truth, not to
our illusions or wishful thinking; truthful to the facts, not to what is
convenient to our position or ideas. For this, it seems clear to me that to
witness the prophecy of Fatima one should recognize two phases in its
fulfillment: before and after the advent in the Vatican of a masonic spirit
ready to reverse the Catholic concept of righteousness of conscience.
The delegate to this act was John XXIII, who censored the Secret’s
third part and started the opening of the Church to the last liberty of
conscience and therefore of religions.
Is the Third Secret published by the Vatican authentic?
Since this Third part was published in this second phase, in the year
2000 and under the suspicion of serving a John Paul II’s cult of
personality, that vision raised doubts as to its authenticity.
The truth tacitly implied by the Secret, which is investigated in this
book, before and after its publication, is the following: can whoever favors
a liberty from a word coming from God possibly change it or would he
rather be exposing himself as His adversary?
We take as an answer what the ancient Gamaliel said to the Council
who persecuted the Christians: “If this work be of men, it will come to
nought, but if it be of God, you cannot overthrow it, lest you be found to
fight against God” (Act 5, 38-39).
The authenticity of the Third part of the Secret published by the
Vatican must be proven according to the Catholic principles, that is:
accordance with the revealed faith and with its diffusion, timely defense
and opportune witnessing. It is accordance with truth that includes
accordance with the reality of Christian present history.
We do not need to take the Vatican’s word that the vision of the Fatima
Secret it has published is authentic. An objective analysis of the text, that
from now on we call simply the Third Secret, reveals that it conforms with
the Scripture and historical facts already known, that is the centuries old
plot to eliminate the Catholic pope. It also amplifies other points in the
parts already known of the Message of Fatima:
- The words of Our Lord about the destiny of His ministers;
- What the three peasant children said independently about the visions
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they had. Let us start by considering the Jacinta’s vision of the suffering
Holy Father, which caused her to ask Lucia:
- “Didn’t you see the Holy Father? - No, answered Lucia.
- I don't know how it was, but I saw the Holy Father in a very big
house, kneeling by a table, With his head buried in his hands, and he was
weeping. Outside the house, there were many people. Some of them were
throwing stones, others were cursing him and using bad language. Poor
Holy Father, we must pray much for him”.
Those who studied the Message of Fatima know that such a vision
concerns something that is in the Third Secret.
In fact, Lucia in continuation of this dialogue, wrote:
“One day, two priests recommended us to pray for the Holy Father,
explaining who the Pope was (maybe the description of a bishop dressed
in white). Afterwards, Jacinta asked me: - “Is he the one I saw weeping,
the one Our Lady told us about in the Secret?" And Lucia answered:
- “Yes, he is. Then Jacinta, with childlike candor, said: "The Lady must
surely have shown him also to those priests. You see, I wasn't mistaken.
We need to pray a lot for him.”
There is another vision of Jacinta on the “war and the Holy Father”, for
which she asked Lucia: - "Can't you see all those roads full of people, who
are crying with hunger and have nothing to eat? And the Holy Father in a
church praying before the Immaculate Heart of Mary? And so many
people praying with him?" Some days later, Jacinta asked Lucia: - "Can I
say that I saw the Holy Father and all those people? – Lucia replied: Oh
no. Don't you see that that's part of the Secret? If you say it, they'll find
out right away. "
This dialogue, which took place during the time of the apparitions,
clarifies that the central figure of the Third Secret is clearly the Pope.
We can speculate on some details of Jacinta’s visions regarding the
Secret, for instance the masses shouting with hunger and venting their rage
against the Pope, as though he, or the Church, or even God, were
responsible for the distress of the people. But two elements of it may help
us to fully understand its central meaning – the figure of a suffering pope
and this recurring revolt of mankind leading to revolutions and to the final
attack on the Pope, the authority of God on earth. Such violence is not
confined just to the communist revolution, which is only the last form of a
great revolution that for the last two centuries had the Catholic pope as its
principle target. Nowadays it has become very fashionable to criticize
communism, but let us not forget that both John XXIII and Paul VI

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proscribed anything that might be construed as anti-communist sentiment;
a denial of Christian warfare against a monstrous evil was in itself
indicative that a revolution had won inside the Church. Therefore, to
understand the killing of the Pope, as portrayed by the Secret, we must
consider that the revolution had infiltrated the Citadel of the Faith and was
destroying it from within.
Is there a fourth Fatima Secret that is still hidden in the Vatican?
In this light should be considered the interview of Sister Lucia to
Father Fuentes on the eve of Pope Pius XII’s death in 1958 and the
commence of the Christendom demolition which followed.
This infiltration embodies all the elements contained in the Secret of
Fatima. It involves the Pope, the Revolution against God and the
interventions by Heaven to help Christianity in face of these dangers
which have already brought many attempts to eliminate Pontifical
authority. As it is logic to think that by disregarding a true warning we are
bound to experience the disaster against which it warns, the same logic can
be applied to the prophecy of Fatima dealing with problems of enormous
gravity leading to the suppression of the Pope.
In offering recognition to the miraculous events of Fatima but failing to
honor its requests is a contradiction in terms. Popes Benedict XIV, Pius XI
and Pius XII left themselves open to criticism. Above all, those popes
incurred the displeasure of Jesus who, as we shall see, compared their
negligence to that of the ‘King of France’ in the 17-18th century.
It is obligatory for Catholics to pay due reverence to a pope. He is the
"sweet Jesus on earth", as described by St. Catherine of Siena. A pope is
the representative of Christ, the earthly Head of Christianity, the first
witness of the Faith. To be a member of the Church and to gain eternal
salvation one has to be subject to the Pope. This being the case how can
we allow ourselves to criticize their actions in respect of the Fatima Secret
and the requests of the Blessed Virgin?
It is impossible to understand Fatima, unless we become aware of the
part played by Divine intervention, which is signified by miraculous
phenomena like the Great Miracle of the Sun, “so that all might believe”,
watched by 70.000 people and recorded by the press.
So let us be guided by the signs of Providence. And here we experience
its hand working to confuse the malice of the powerful in order to give the
bread of truth to the faithful. We say this because it is logical to think that
Providence allowed John Paul II to cherish the idea that it would be
profitable for him to publish a secret whilst ignoring its true sense and

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ramifications. Given his worldwide popularity, he probably thought he
could easily convince the masses that the attempt of 13 May 1981 on his
life was central to the prophecy of the Secret. But on the contrary, the
public reaction to the Vatican’s official version indicates that people feel
uneasy about the cult status claimed by John Paul in relation to the Secret.
And sadly it has also cast a shadow over the authenticity of Fatima.
For sure, John Paul II would not have published the Secret if he had
suspected that his attempts at “spin-doctoring” would produce such a
situation. It is now clear for all to see that the Vatican is not interested in
following the designs of Providence and glorifying Almighty God. It is
only interested in propping-up and promoting its own reputation and
modernistic agenda. So, sooner or later, the world will come to realize that
the Secret does reveal the truth regarding the Vatican’s already
accomplished objective of replacing the true Catholic papacy with popes
inspired by the spirit of a false ecumenism.
We now consider how the Vatican has prepared a bogus interpretation
of the Secret in an attempt to both justify the new pastoral promotions
adopted in Rome since 1958, and to also suit the personality cult embraced
by John Paul II to justify his religious views.
It is appropriate for all the faithful to honor this Fatima Prophecy that
up until now has been censored and deliberately misinterpreted by bogus
pastors working to frustrate the designs of Providence.
The censorship of the Fatima Secret’ third part exposed a covert
rupture with the past operated by the Vatican not only concerning Fatima
but also in relation to Catholic principles and doctrine.
There is a primary deceit which embodies all minor ones.
Is this not made clear by the Third Secret dealing with the fact that the
Catholic pope, the first witness of Truth, is temporarily taken from us?
Many people dealing with the Secret, are not prone to lie, but in spite of
this, their contradictions indicate that they are living within a big lie.
This is what we intend to consider here on the basis that the Message of
Fatima is the realization of the worst scourge announced at La Salette:
Rome lost the Faith and became the seat of the Antichrist.
Our Lady did not repeat these words in the present tense at Fatima, but
She showed the Seers the way in which it would be made possible - the
elimination of a true pope and his followers. So the Prophecy of Fatima is
a divine sign of the times to help the faithful recognize essentially the
greater danger menacing the Faith, as the popes warned in the last decades

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before 1958. They exhorted the faithful to defend it with prayer and
sacrifices and pointed to the ruinous result if the signs from God were not
honored and recognized.
Alas, we are experiencing today the ruinous consequences of this
prophecy because it has been ignored leading to a sort of elimination of
the Catholic pope and witnesses, and the taking over of the “holy place” of
the Church by a new clerical class that has reversed the Church’s vigilance
about the dangers menacing the Faith.
The popes, saints and Our Lady, who warned about these threats have
been described by the new clerics as prophets of doom.
Has the Fatima Message shown the way to preserve the Faith?
It certainly has, but they have lowered the barriers of the Church to all
her foes.
Did Our Lady want the great sign of Fatima to be known?
Yes, but again they have accused the faithful of having a morbid
curiosity about this sign and censored it, until the moment it could be seen
to serve their purposes. Did this secret represent the designs of Almighty
God for conversion? Most definitely, but again they have contested it and
followed the opposed way of the dreadful ecumeniacal apostasy.
The truth is that there was never a shortage of divine assistance to
defend Holy Mother Church. Yet, even the true popes were not too willing
to accept supernatural help, culminating in the takeover of the Church by
those who sought its transformation into a natural society. Truth, Faith and
Grace no longer concern a new brand of clergy occupying the Church,
which has been reduced to a ruined city inhabited by “every unclean spirit
and hateful bird” (Ap 18, 2).

18
"And the fifth angel sounded the trumpet, and I saw a
star fall from heaven upon the earth, and there was
given to him the key of the bottomless abyss ... "
(Apocalypse 9,1)

INTRODUCTION

The manner in which the Third Secret was published is indicative that
it had become an embarrassment to the Vatican and that in the best
interests of the new Conciliar church it must be quickly discarded and
consigned to the archives. The Secret that had been at the center of the
world’s interest for more than half a century was made to look like a damp
squib having little, if any, relevance to modern man.
This was yet further evidence of the on-going inconsistency and fatuity
of a Vatican spin doctoring machine designed to promote the cult of John
Paul II. But the Vatican’s interpretation symbolized something much more
insidious than just another boost to John Paul II’s popularity ratings. It
reflected the growing indifference of men for anything regarding the
traditional Faith. The fact is that in a very short space of time, the world
has forgotten about the Christian principles, which regulated social life up
until the 1950’s.
The Christian ethic that was at the center of social life as a
transcendental truth became no more than a matter of opinion. It was even
inverted to legalize the deplorable acts of abortion, sodomy and adultery.
The majority of men, who in one way or another believed in the natural
and divine law, in a short while ended up believing in an adaptable
morality and justice, according to politics, modes and popular vote! In the
space of a few years there was no room left any longer for dogmas and
divine mysteries; liberalism became the great criteria of human life, even
regarding religious matters.
This general apostasy gained momentum after the Third Secret , which
should have been published in 1960, was censored by John XXIII. Is it not
clear that the Church, as in keeping with the passion of Jesus Christ, is
being delivered up to those who sought its destruction, as was vividly
portrayed in the Third Secret’s vision?
Since 1960 the world has been plunged into an ever-worsening crisis
brought about by people who despise the Law of God. A crisis that
continues to increase with a blind indifference to what Almighty God has
ordained for the good of humanity based on true justice.
Worldwide the Catholic Faith has become the most hated and assailed
19
of all religions. It is despised by those who have taken over the once
sacred Vatican City. The Vatican has become the mouth-piece of a false
ecumenism designed to obliterate the revealed Truth of Jesus Christ.
These heresies are proposed by pastors peddling a new religion under
the guise of Catholicism. No wonder that in our times the world,
contaminated by the fumes of syncretism, is deeply confused by an
overwhelming mental and moral degradation.
It should be noted that the dismantling of the Catholic Church began in
earnest during the early 1960´s. Both the teachings of the Church and the
messages of Fatima were branded as being out dated and superfluous to
the needs of the modern world. The idea prevailed that the Catholic
Church must match the “progress” of the new world order or fade away.
At this point, to understand the Secret of Fatima, we must consider the
relative cause and effect between the disobedience to the prophetical
signal recognized by the Church and the dismantling of the defenses of
Christendom.
Of course, Revelation was completed forever with the death of the last
Apostle, but it does speak of future events without being specific about
their dates. For instance: Our Lord spoke of the last time, of false Christs
and false shepherds, of the Pastor being struck and of general apostasy. In
the same way St. Peter spoke of Rome as a Babylon, and St. Paul of the
abomination of desolation in the Holy Place. All this and much more was
revealed, but the hour it will happen is veiled and can only be understood
by listening to the warnings of the true pastors, as we shall see in the
following lines. But, what of the people who are being misled by false
pastors? Are we to suppose that the Good Shepherd will not provide them
with an extra prophecy for our times to prevent them treading the path of
perdition? And would it be unique if this Divine assistance came through
His Holy Mother? By no means!
This sense of the Fatima Message belongs to the everlasting tradition.
So, when this secret vision shows the stricken shepherd, this is
unquestionably in the context of Revelation, a warning of a terrible
menacing event. Yet, it is up to the faithful to recognize the time and the
manner in which this event is occurring in our days.
Let us start aligning our consciences with the teachings of the Church,
hearing the popes’ warnings and alarms about the approaching attack on
Christendom, sure that when these warnings cease, it is not a sign of
peace. On the contrary, it is the sign of Revolution, the outrage in the Holy
place, the war against the spiritual world, has arrived in force.

20
Everyone in this life is confronted with two wars, a personal one to
decide the rule of our lives, inside our consciences - where a spiritual
voice is opposed by a carnal call - and a worldly one, where every conflict
and revolution is essentially against the Law of God. In this permanent
conflict the first witness, and also the primary victim, in the image and
resemblance of Our Lord, is the Pope, who is also tempted by the spirit of
the world.
Can the vision of the Third Secret of Fatima, in the present historical
moment of Christianity’s passion, be anything less than a precious help for
Catholics to understand that this confrontation of the worldly powers with
the Catholic pope has reached its culmination hour?
The symbolic meaning of that vision reflects what is at the origin of the
hideous massacre involving the Church and Catholic conscience. Let us
see now how it conforms to the alarm cry of the Catholic popes.
“In a world at odds with the Word of God and His Church and where
many Christians with talent and vigor, instead of confronting evil, crave a
worldly life and desert the Faith, God has reserved the victory over His
enemies to Himself. In order to bring back the flock formed with a
Catholic conscience God planned a conversion that cannot be ascribed to
any secondary agency.”
This was the view of Pope Pius IX related in the book “The Prophets of
Our Time”, by Rev. R. Gerald Culleton, (TAN, Rockford, 1974) and offers
us a better understanding of the objective of the Fatima event, which will
summon all to look to the supernatural, and to cry out:
“From the Lord is this come to pass and it is wonderful in our eyes!'...
There will come a great wonder, which will fill the world with
astonishment. This wonder will be preceded by the triumph of revolution.
The Church will suffer exceedingly. Her servants and her chieftain will be
mocked, scourged and martyred.”
This view of Pius IX, (who was born on the 13th of May 1792 and
died in 1878), is the substance of the Fatima Secret of 1917. The
prophecy of a revolutionary triumph over the Church is also embodied in
the message given by Our Blessed Lady at La Salette, France, in 1846:
“Rome will lose the Faith and become the seat of the Antichrist”.
The ultimate goal of the revolutionaries is the destruction of the Church
and can be summarized in the following public statements voiced by the
Church’s declared enemies (“The Broken Cross”, Piers Compton, Neville
Spearman, Jersey, 1983): “Speaking as one of the arch-plotters who was
'in the know,' Giuseppe Mazzini (1805-72) said: In our time humanity will

21
forsake the Pope and have recourse to a General Council of the Church.
Mazzini was not immune to the drama of the anticipated situation, and
went on to speak of the 'Papal Caesar' being mourned as a victim for the
sacrifice, and of an executed termination.”
“A similar note was struck by Pierre Virion who wrote in Mystère
d’iniquité: 'There is a sacrifice in the offing which represents a solemn act
of expiation ... The Papacy will fall. It will fall under the hallowed knife
which will be prepared by the Fathers of the last Council.' A former
canon-lawyer, Roca, who had been unfrocked for heresy, was more
explicit. 'You must have a new dogma, a new religion, a new ministry, and
new rituals that very closely resemble those of the surrendered Church.'
“Roca was not merely expressing a hope, but describing a process.
The divine cult directed by the liturgy, ceremonial, ritual and regulations
of the Roman Catholic Church will shortly undergo transformation at an
ecumenical Council…Our final aim is that of Voltaire, and that of the
French Revolution – the complete annihilation of Catholicism[…] “We
intend to gain a Pope according to our wants” (Alta Vendita – the
Supreme Directory of Masonry for the world revolution).
In order to alert us about this attack of the revolution, there were
defense sirens sounded-off by our popes in the last two centuries. The
following are but a few examples of these continuous and increasing
pronouncements by the popes.
Pope Leo XIII – On Freemasonry, 1884: “The sects openly declare,
that in secret, amongst themselves, they have for a long time, plotted, that
the sacred power of the Pontiffs must be abolished, and that the
Pontificate itself, founded by divine right, must be utterly destroyed… To
wish to destroy the religion and the Church, which God Himself has
established, is signal folly and audacious impiety...
“These most crafty enemies have filled the Church and inebriated it
with gall and bitterness…and have laid hands on her most sacred
possessions. In the Holy Place itself, where has been set up the See of the
most holy Peter and the Chair of Truth for the light of the world, they
have raised the throne of their abominable impiety, with the iniquitous
design that when the Pastor has been struck, so the sheep may be
scattered”. (Pope Leo XIII – Prayer of Exorcism).
Pope St. Pius X: "I saw one of my successors by name fleeing over the
corpses of his brethren. He will flee to a place for a short respite where he
is unknown, but be himself will die a cruel death."
"We hold that you are not ignorant thereof what an outrageous combat
22
is everywhere in our time. In truth the heathens and self-conceited nations
are rebelling against their Creator. The cry of God's enemies is: 'Depart
from us.' In most people, respect for God has disappeared both in public
and in private life. They even go so far as to attempt to obliterate even the
memory of God. When we consider these facts, you must really feel that
such wickedness is only the beginning of those evils which are to precede
the end of the world, and that the Son of Perdition of whom the Apostles
speak, is already among us (1903)." Pope St. Pius X (died 1914), warned
about enemies both from outside, and more insidiously, from within.
“The partisans of error are to be sought not only among the Church’s
open enemies; but,... in her very bosom, and are the more mischievous the
less they keep in the open. We allude… to many who belong to the
Catholic laity, and,… to the ranks of the priesthood itself… thoroughly
imbued with the poisonous doctrines taught by the enemies of the
Church… Hence, the danger is present almost in the very veins and heart
of the Church… they lay the axe not to the branches and shoots, but to the
very root… they proceed to diffuse poison through the whole tree, so that
there is no part of Catholic truth which they leave untouched, none that
they do not strive to corrupt.´´(Pope St. Pius X – Pascendi – 1907).
Pope Pius XI (died 1939): "The churches are destroyed, ruined from
base to steeple, the religious and the consecrated virgins are expelled
from their habitations, delivered to insults and bad treatment, and
condemned to prison, multitudes of children and young women are torn
from the bosom of the Church, their mother; they are incited to deny and
blaspheme Christ; they are pushed to the worst excesses of luxury; the
entire people of the faithful is terrorized, lost, under the constant menace
that they must deny their faith or perish, at times, under the most
atrocious form of death: It is a spectacle so appalling that one might see
in it already the dawn of the beginning of sorrows that will bring 'the man
of sin' arising against all which is called God and is honored by worship.
"

Pope Pius XII exposed, before and during his Pontificate:


“Suppose… that Communism was only the most visible of the organs
of subversion ranged against the Church and the tradition of Divine
Revelation… we are going to witness the invasion of all that is spiritual…
The persistence of Mary (Our Blessed Lady of Fatima) about the danger
which menaces the Church is a Divine warning against the suicide of

23
altering the Faith, in its liturgy, its theology and its soul… I hear around
me reformers who want to dismantle the Holy Sanctuary, destroy the
universal flame of the Church, to discard all her adornments, and smite
her with remorse for her historic past…
"For God or against God – this once more is the alternative that shall
decide the destinies of all mankind… (prayer and penance) are the
inspirations that will dispel and remedy the first and principal cause of
every revolt and every revolution – the revolt of man against God... But
the dangers that weigh on mankind are such that We may never cease to
sound our cry of alarm. The enemy is at the gates of the Church and
threatens souls. And this is another very pertinent aspect of the Blessed
Virgin Mary: her strength in this combat”.
As we will now see these cries of alarm reflect the historical facts as
foretold by the Secret of Fatima. A secret that was written down by Sister
Lucia in 1941 and handed to Pope Pius XII with the request that it should
not be made public until 1960.
“The Secret is made up of three distinct parts of which I am now
going to reveal. The first part is the vision of Hell. Our Lady showed a
great sea of fire, which seemed to be under the earth. Plunged in this
fire were demons and souls in human form, like transparent burning
embers, all blackened or burnished bronze, floating about in the
conflagration, now raised into the air by the flames that issued from
within themselves together with great clouds of smoke, now falling back
on every side like sparks in a huge fire, without weight or equilibrium,
and amid shrieks and groans of pain and despair, which horrified us
and made us tremble with fear. The demons could be distinguished by
their terrifying and repulsive likeness to frightful and unknown animals,
all black and transparent. This vision lasted but an instant.
“… I think we would have died of fear and terror. We then looked up
at Our Lady, who said to us so kindly and so sadly: `you have seen Hell
where the souls of poor sinners go. To save them, God wishes to
establish in the world devotion to my Immaculate Heart. If what I say to
you is done, many souls will be saved and there will be peace. The war
(World War 1) is going to end: but if people do not cease offending God,
a worse one will break out during the Pontificate of Pius XI. When you
see a night illumined by an unknown light, know that is the great sign
given you by God that he is about to punish the world for its crimes, by
means of war, famine, and persecutions of the Church and of the Holy
Father. To prevent this, I shall come to ask for the consecration of

24
Russia to my Immaculate Heart, and the Communion of reparation on
the First Saturdays. If my requests are heeded, Russia will be converted,
and there will be peace; if not, she 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.”
The vision of the third part of the secret was at this point unveiled to
Lucia and to her two cousins.
We already knew that the Third Secret would deal with something
terrible. For some it was the nuclear destruction of entire nations - for
Catholics it signified the demolition of the Faith in the Church.
For Catholics such an event is far worse than wars and revolutions. So,
an even worse calamity than two world wars was to be visited upon the
Church but with the promise that at some future date she would triumph
over her enemies.

The Third part of the Secret as written by Sister Lucia and


published by the Vatican on June 26th 2000
“J.M.J. The third part of the secret revealed at the Cova da Iria-
Fatima, on 13 July 1917. I write in obedience to you, my God, who
command me to do so through his Excellency the Bishop of Leiria and
through your Most Holy Mother and mine.
After the two parts which I have already explained, at the left of Our
Lady and a little above, we saw an Angel with a flaming sword in his left
hand; flashing, it gave out flames that looked as though they would set
the world on fire; but they died out in contact with the splendor that Our
Lady radiated towards him from her right hand: pointing to the earth
with his right hand, the Angel cried out in a loud voice: Penance,
Penance, Penance!. And we saw in an immense light that is God:
‘something similar to how people appear in a mirror when they pass in
front of it 'a Bishop dressed in White’ we had the impression that it was
the Holy Father'. Other Bishops, Priests, men and women Religious
going up a steep mountain, at the top of which there was a big Cross of
rough-hewn trunks as of a cork-tree with the bark; before reaching
there the Holy Father passed through a big city half in ruins and half
trembling with halting step, afflicted with pain and sorrow, he prayed
for the souls of the corpses he met on his way; having reached the top of
the mountain, on his knees at the foot of the big Cross he was killed by a
group of soldiers who fired bullets and arrows at him, and in the same

25
way there died one after another the other Bishops, Priests, men and
women Religious, and various lay people of different ranks and
positions. Beneath the two arms of the Cross there were two Angels each
with a crystal aspersorium in his hand, in which they gathered up the
blood of the Martyrs and with it sprinkled the souls that were making
their way to God. Tuy -3-1-1944”.
After this vision of a massacre, which Our Lady did not comment on,
we can presume that the children again looked up in affliction at the Holy
Mother, who said reassuringly them: “In Portugal the dogma of faith will
always be preserved … In the end, my Immaculate Heart will triumph.
The Holy Father will consecrate Russia to me, and she shall be
converted, and a period of peace will be granted to the world”.
The Prophecy of the Pontiff’s execution then concludes with the words
on the triumph of the Faith and of Our Lady, who then promised to return
to Fatima a seventh time. Probably, this will occur at a time when a
relevant part of a suffering and desperate world, will return to penance.
This will coincide with the return of a Catholic pope who will comply with
the Will of God present in the Fatima request, leading to the conversion of
Russia and a period of world peace.
What does the history of the Secret tell us?
After Pius XII’s death, in 1958, the warnings from Rome and Fatima
were silenced by Angelo Roncalli, who had been elected as John XXIII.
He expressed his optimism about the new times and was very much
against what he termed prophecies of gloom. Something which was in
complete contradiction to the sacred prophecies. It was also in stark
contrast with the warnings given out by a succession of popes for the past
two centuries. Warnings that spoke of the eradication of the Catholic
formed conscience, of apostasy and the demolition of Catholic authority
within the world.
If we accept as true, and as witnessed by the Catholic Church, that the
Secret of Fatima holds a prophecy given by Our Blessed Lady to help
humanity overcome the evil of our time, we have to acknowledge two
important factors that have dogged its history. The first being the failure of
Popes Benedict XV, Pius XI and Pius XII (the Pope of Fatima) to
acknowledge, and later to comply with, the requests of the Virgin Mary by
consecrating Russia, in union with all the world’s Catholic bishops, to the
Immaculate Heart of Mary.
Secondly, the suppression of the Third Secret by John XXIII together
with Paul VI, and the later abuse of it by John Paul II.
26
Between these two facts should be placed the vision of the Secret,
which according to the testimony of Lucia, would be better understood by
Catholics in 1960. And what does this vision show us? It vividly depicts
the massacre of both a pope and his entire entourage of Catholic witnesses,
symbolic of the Papacy and the militant Church.
It can therefore be assumed that such a massacre was the disastrous
result suffered by the Church in general, but especially by the Papacy, for
its failure to comply with the requests of Our Lady. A failure that led to
the promises of Divine assistance being forfeited.
Of special importance is the failure of Popes Benedict XV, Pius XI and
Pius XII to acknowledge and comply with the requests of Heaven, which
resulted in the killing of the Catholic pope by the foes of the traditional
Faith. Out of this what could grow but a new up to date papacy alien to
Catholic Tradition? To better understand the symbolism of this prophecy
let us consider three questions:
1 - What does a “group of soldiers who fired bullets and arrows at
him” represent? This will be dealt with in the context of the war against
Faith. A cause that had already won over many of the Church’s clergy.
2 - Why God would allow the “killing” of His Vicar on earth?
This will be considered in the section regarding the Fatima popes.
3 - Who is afraid of what the Fatima Prophecy can expose?
This question will be dealt in the last part of this work in the light of the
present great religious breakdown: the rise of a new sort of pastor and a
ecumenical program in stark contrast to the Catholic religion and, as a
consequence, to the Fatima prophecy.

A CHRONOLOGICAL SUMMARY OF THE FATIMA EVENTS

1916 - Apparitions of the Angel (in the spring, summer, and autumn) to the
little shepherds to prepare them for the great Event.

27
1917 - Crucial moment in the World War of 1914-18; Pope Benedict XV
makes a request for the intervention of Mary for peace.
May 13th - First apparition of Our Lady in the Cova da Iria, followed by five
others, on the thirteenth day of the following months, and at the same hour. The
month of August was the only exception when Our Lady appeared on the
nineteenth of the month because the children were prevented from attending the
Cove da Iria on the thirteenth by the authorities.
July 13th - The vision of Hell, followed by the Great Message, in which there
was the warning about the errors spread by Russia and the Third Secret with the
request that it be revealed only after 1960.
October 13th - The Great Miracle of the Sun, so that all might believe, watched
by 70.000 people and recorded by the Portuguese press.
1919 - April 4th - the little shepherd Francisco dies like a saint.
1920 - February 20th - the little shepherdess Jacinta dies like a saint; August -
Inauguration of Dom José Alves Correa da Silva, named by the Pope as bishop to
reestablish Diocese of Leiria (Fatima).
1922 - The little chapel of Fatima is dynamited, in a sacrilegious attack.
Canonical process on apparitions is opened at last.
1925 - The little shepherdess Lucia enters the Dorothean convent in Tuy.
December 10th - Our Lady appears to Lucia in Pontevedra, Spain, with the request
of the devotion of the five first Saturdays.
1929 - June l3th - Our Lady appears to Sister Lucia, who has the vision of the
Trinitarian Theophany in the chapel of the convent of Tuy. She receives the
request for the Pope to consecrate Russia to the Immaculate Heart of Mary.
1930 - The Bishop of Leiria publishes the Pastoral Letter approving the
veneration of Our Lady of Fatima and acknowledging her apparitions.
1931 - May 13th - Great pilgrimage by the Church in Portugal to Fatima;
bishops consecrate the country to the Immaculate Heart of Mary.
1938 - January 25th -The press publishes the news of a night illuminated by an
unknown light. It was the warning of the WW II, still worse than the First, as was
prophesied in the Message. However, few then understood it.
1942 - October 31st - In the height of the war, Pius XII commemorates the 25th
anniversary of Fatima and consecrates the world, with an indirect mention of
Russia, to the Immaculate Heart of Mary.
1950 - The Pope proclaims the Dogma of the Assumption and has the vision
of the Miracle of the Sun in the Vatican gardens, the same as that of October 13th,
1917, in Fatima.
1952 - Pius XII consecrates alone the peoples of Russia to the Immaculate
Heart but the Fatima devotions are still not official.
1957 - December 26th - Interview of Sister Lucia with Father Fuentes, which
was published in 1958 in Mexico.
1958 - Death of Pius XII, the Pope of Fatima.
A chronology of the religious conciliar revolution
28
1958 - As secretly expected by Free Masonry Angelo Roncalli, who took the
name of the antipope John XXIII, was elected.
1959 – John XXIII feels inspired to convoke a council. The great offensive
against Fatima's message begins.
1960 - Vatican sources inform the world that the third secret of Fatima, which
is with John XXIII, will not be revealed as expected.
1962 - John XXIII opens the Second Vatican Council (Vatican ll), distancing
himself from the "prophets of doom" and opening the Church to the world.
1965 - Paul VI closes Vatican II, which proclaimed Mary Mother of the
Church, but refused to discuss Her Mediation and to acknowledge the warnings of
Fatima (errors of Russia) by fulfilling Her requests.
1967 - Paul VI goes to Fatima to talk about peace at the 50th anniversary of the
apparition. He refuses to listen to Sister Lucia regarding the requests of Our Lady.
1969 - The conciliar transformations include the Rite of the Mass and
traditional Catholic pastoral theology. Paul VI speaks of the auto-demolition of
the Church.
1978 - Death of Paul VI, who openly admitted he saw the smoke of Satan in
the Church.
Death of John Paul I, 33 days after succeeding Paul VI.
1981 - May l3th - Attempt in St. Peter's Square of John Paul II's life, who
acknowledges a warning related to Fatima.
1982 - John Paul II goes to Fatima, where he makes a consecration of the
world to Our Lady but with no mention of Russia. He meets Lucia.
1983 - John Paul II repeats the consecration of the world to Holy Mary during
the Synod of Bishops in Rome.
1984 - John Paul II repeats for the third time the consecration of the world to
the Virgin Mary, without pronouncing the name of Russia.
1985 - In the Extraordinary Synod of Nov./Dec., 1985, the requests and
message of Fatima are omitted, while Vatican II is exalted as the new Pentecost .
Attention is turned towards the charismatic apparitions of Medjugorje in
Yugoslavia.
Symposium on the Secret of Fatima, in Rome.
1986 - October 27th - Meeting of the great religions of the world in Assisi,
convoked by John Paul II to pray for peace according to the principles of the
United Nations. A picture of Our Lady was carried to Assisi by the faithful, but
they were refused entry.
1987 - 70th anniversary of the apparitions. The words of the message of Fatima
had fallen into oblivion. The vineyard of the Lord is devastated. Msgr. Lefebvre
goes as a pilgrim to Fatima and says that Rome has lost the Faith and persecutes
those who keep it.
1988 -Rome excommunicates Archbishop Lefebvre and the bishops
consecrated by him. From Rome come instructions directed to Sister Lucia and
priests of the Fatima Apostolate, declaring that the consecration of Russia has al-
29
ready been done, and not to speak about it any more. It is alleged that the
conversion of Russia has already begun with "perestroika".
1989 – After the dismantling of the Berlin wall, considered by John Paul II as
a result of some of his initiatives, any bizarre statement about Fatima with no
relation with the Faith seems welcome.
1991 – John Paul II goes to Fatima and spends half an hour in a private talk
with Sister Lucia on the issue of Russia and the Secret.
1992/93 - Sister Lucia in two recorded interviews with cardinals becomes
involved with certain contradictions concerning Fatima.
2000 – 13th May, John Paul II returns to Fatima for the beatification of Jacinta
and Francisco, declaring that the Secret will be published.
2000 - 26th June, the Third part of the Secret is published with an interpretation
by Cardinal Ratzinger presented in a solemn Vatican press conference. John Paul
II is put at the center of Our Lady’s prophecy. General perplexity is the main
response to such a view.
2001 – Nov. Msgr. Bertone, Secretary of the Congregation for the Faith,
returns to Fatima to obtain from Sister Lucia confirmation that the message
published by the Vatican is authentic.
2002 – 13th May, John Paul II proclaims the Feast of Fatima in connection with
his survival from the 1981’ attempt in St. Peter’s Square.
16th October, John Paul II “enriches” the Holy Rosary inspired by Our Lady
with 5 “luminous” mysteries of “initiatic”2 flavor.
2005 – 13th February, Sister Lucia dies in her Convent of Coimbra.
2 April – Death of John Paul II

I - TIME OF REVOLUTION AGAINST PROPHECY

BETWEEN FATIMA AND REVOLUTION


2
- Karol Wojtyla was, as a young man, been a follower of the
anthropology of Rudolf Steiner, founder in 1902 of the review "Lucifer"
and described by Edouard Schuré, the famous theosofist, author of "The
Great Initiated": Master Steiner is one of the most poweful and unknown
man to comply with an esoteric mission.
30
We need only to remember that the Prophecy of
Fatima was given in 1917, on the eve of the most brutal
revolution in human history, to realize the close
connection and opposing forces of the Event of Fatima
and the satanic historical process called “Revolution”.
As was mentioned earlier, it is essential to consider
Jacinta’s visions regarding the Secret. A pope being
abused and attacked by crowds of people is
representative of what revolution means: a spirit of
impiety that in the Third Secret acts in the final attack
against the Pope and his followers. Such an attack is not confined only to
the communist revolution, which is but the last form of rebellion to target a
Catholic pope. The book of the Apocalypse reveals that the second
revolutionary beast, from a strictly religious perspective, is the most
insidious since it seeks the collapse of those Christian defenses working
against this hideous evil (see Ap 13, 11-12).
Thus, to understand the meaning of the symbolic liquidation of the
Pope represented in the Fatima Secret, it is necessary to consider the
religious aspect of disguised revolutionaries aiming their poisonous arrows
at the traditional chieftain of the Citadel of the Faith.
In this book, we shall follow the pontificates of the Fatima popes in their
fight to overcome satanic Revolution aimed against God and the Divine
Prophecy of Fatima; a Prophecy given to help arm the true Pope with
supernatural weapons in his fight against the terminal threats of the anti-
Christian revolution.
As we read earlier, this was the view of Pius IX, who said: “There will
come a great wonder, which will fill the world with astonishment. This
wonder will be preceded by the triumph of revolution. The Church will
suffer exceedingly. Her servants and her chieftain will be mocked,
scourged and martyred.”
This seems to be the best way to understand the designs of Fatima,
which summon us to look to the supernatural intervention of God, and to
cry out that without God’s grace men cannot overcome evil.

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1 - PROPHECY AND REVOLUTION

Human history is the story of a rebellion that has grown and multiplied
unceasingly. In fact, there was the original revolution of Satan which con-
ditions all the events of the world in which we live - this on-going conflict
between the impulses of human concupiscence and the unchanging law of
God. Rebellions have been added one to another with increasing effect,
generating wars and revolts culminating in the modern Leviathan, the
Revolution par excellence, whose development has impacted on the whole
of history.
We know that, as foretold in Holy Scripture, its final product will be
the apparent triumph of a personal Antichrist. He is to be the most
devastating enemy of the Church of God and of His children; the epitome
of evil contrasted to the perfection of Christ. To face this growing evil and
to be guided through the labyrinths of life and history, men have received,
in all times and places, supernatural signs.
The supreme Sign came through the Word Incarnate
Who bequeathed to us forever the Revelation of the one
true Religion and instituted the Holy Roman Catholic
Church to propagate and preserve it by administering
the life-giving graces of the Sacraments.
As before the Advent of Christ the supernatural signs
of the prophecies to which Sacred scripture relates,
announced the birth of our Savior. Afterwards they
continued to confirm Him through the centuries as the
Lord of History.
That is the teaching of Tradition, true signs are recognized by the
Church, because they come in the language of the Gospel and are not
shaped by the world. These heavenly signs strengthen Catholic faith, hope,
and charity; human utopias and illusions weaken them.
Through these signs we are able to recognize the present state of
human rebellion so that the false signs and prophets of the world do not
deceive us. So to attentively scrutinize the signs of the times in which we
live is not an idle pastime, nor a gratuitous curiosity, but rather an
inalienable precaution for the spiritual and social life of everyone. "You
know then how to discern the face of the sky: and can you not know the
signs of the times?" (Mt 16:4)
We must be vigilant over what could threaten our earthly timespan, the
moment when our eternal destiny is decided. However, we must be careful

32
not to be deceived. The Divine signs are treated as terms of contradiction
by rebellious man. For the just man the supernatural is put before worldly
naturalism, the divine Word before human projects, and the intervention of
Providence before the tactics and compromises of many clerics.
The remnant flock, however, should fear nothing else other than to
deny the Truth, Faith and Grace in the divine signs granted to us poor
sinners. For we know that Our Lord, Who has conquered the world, will,
in His own good time, ensure that the Immaculate Heart of Mary will
triumph over the enemies of His Reign of Truth and Love.
Here we shall see how all this shines forth in the great sign of Fatima.
A sign that transcends all earthly attachments and is therefore loathed
by man in the same manner that Jesus was by the Pharisees.
Just as it is certain that a Catholic cannot interpret an authentic sign
from Heaven other than according to the Church; it is also certain that the
objective of faith is the conversion of everyone. God, Who gives the signs,
first gave His Word and instituted His Church for the holy Faith. This is
the reference for everything which comes from God: the integrity of the
Faith, for which the Pope and the Church exist.
Let us consider then the great sign of Fatima, unprecedented in
grandiosity, which brought forth the prophecy of our time. It was certified
by another sign of the will of God, which was the miracle of the sun on
October 13th, 1917, reflecting that Divine Wisdom gives proportionate
signs to the gravity of the danger about which It wishes to warn mankind.
We are invited to take heed of this warning, which by its magnitude
indicates a crucial moment in history, recognizing the nature and essence
of the evils that have disastrously accumulated during the twentieth and
twenty first centuries. And does not this recognition refer to the Catholic
Faith, which is the prime target of the Revolution?
This is why, in these reflections on the event of Fatima, we began by
talking about the process of social revolution against God. Because the
culminating moment of the world revolution will be the moment of the
greatest spiritual blindness of men, victims of an awful crisis of faith, but
immersed in indifference and general apostasy, which will prevent them
from recognizing it. Is it not the chasm in which we now find ourselves?
The purpose of this work is to demonstrate that the present great
apostasy is the result of discarding a Divine prophecy.
In all times and places men have received supernatural signs in order to
be guided through the labyrinths of life. The Holy Scriptures are the story
of these signs which in the course of centuries were given to all - to the

33
Jews as well as to the Ninevites, to kings as well as to slaves - signs
which, from mountain to mountain and from prophet to prophet, led to the
supreme sign: the Word Incarnate.
The sign of Bethlehem was seen by the wise kings from remote
countries, as well as by the simple shepherds of the neighbourhood.
The signs of Heaven are given to be understood and to guide all men of
good will. Before the coming of Christ they served to announce the
Savior, afterwards they have continued to confirm Him through the
centuries as the Lord of History.
For this perennial testimony, Jesus Christ instituted His Church, so that
the false signs and prophets of this world might not prevail. We ought,
then, to scrutinize these signs, but how to recognize them?
Above all because they come in the language of the Gospel, not in that
of the world, and then because they are a clear reinforcement of our weak
faith, hope, and charity, not of our worldly illusions and emotions. But
above all because they are directed to the Church, which recognizes them
as being in opposition to the evil machinations of men and reflects on the
manner in which they will triumph over them. They are signs which put
the supernatural before worldly naturalism, the divine word before human
projects, and the intervention of Providence before the tactics and
compromises of the powerful.
Here we shall see how all this shines forth in the great sign of Fatima.
A Catholic is under obligation to recognize a supernatural sign
authenticated by the Church through the Pope. God, Who gives the signs,
first gave His Word and instituted His Church.
All of this was given to help stimulate faith. The Church and the Pope
exist to verify everything that comes from God.
An extraordinary sign sent by God is designed to confirm people’s
faith and to reinforce it in those who are lukewarm. It will also help to
inject the Faith into unbelievers, and perhaps expose negligent guardians
of the Faith. Just as it is certain that an authentic sign from Heaven is
given to the Church, it is also certain that it serves to protect the faith of
men and also of the Pope. This is the reason that the Church Militant has
been blessed by the astonishing events of Fatima.

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2 – A PROPHECY FOR OUR TIME?
In the apparitions of Our Lady to three little shepherds in 1917, God
gave to men and to society, a clear and efficacious sign of His Will and
designs of grace and mercy for our century of upheaval.
The facts that have occurred since 1917, and which were prophesied in
the message recorded by the shepherdess Lucia, confirm the origin of the
portentous event and the reasons why it was necessary because of the
present day disastrous crisis of faith in the Church. And this crisis can be
measured also by the way churchman have treated this Marian apparition.
They have ignored that which the Church has officially recognized. They
have closed their eyes to the event of Fatima and treated with disdain one
of the greatest signs God ever sent to help men in modern times. How
could Fatima be ignored by a Catholic without this reflecting a total lack
of interest for the divine signs sent to the world? Can this revolution of
general indifference be justified by the excuse that Fatima is a “private
revelation”?
Dealing with private revelation, it is important to distinguish between
what is a message containing a design from Heaven, and an event that is
simply a help to human devotion. The second may not include the first. If
we do not distinguish one from the other, we risk refusing a precise
intervention of God on human destiny, favoring simply a naturalistic view
that sooner or later will justify materialistic ideologies. Many have labeled
Fatima a simple private revelation, but we only need to consider the facts
together with the opinions of leading theologians and churchmen to
understand that in no way could Fatima be classed merely as “private”.
Msgr. Castro Mayer explained this in the presentation of this book as did
other important theologians.
One churchman in particular was very afflicted by what he heard directly
from Lucia in 1977. It was cardinal Albino Luciani who, a few months
before his election to the papacy and subsequent death 33 days later, wrote
in the Italian magazine (Il Cuore della Madre” (January 1978): "Someone
may ask: so the cardinal is interested in private revelations. Does he not
know that everything is contained in the gospel, that even approved
revelations are not articles of faith? I know all that perfectly well. But the
following is also an article of faith contained in the gospel: 'Signs will be
associated with those who believe.' (Mk 16:17). If it is the fashion today to
examine the signs of the times . . . I think I may lawfully be allowed to refer
to the sign of 13 October 1917, a sign to which even unbelievers and anti-
35
clericals bore witness. Behind the sign, it is important to be attentive to
what this sign contains…”
In the Fatima Congress at Freiburg, Germany, on 23 September
1973, the well-known theologian, Rudolf Graber, Bishop of
Regensburg, dealt with this issue saying: "Frequently, objections are
made to Fatima as being a sort of magic word in theology. Fatima,
they say, is after all only a private revelation and is therefore not
binding in conscience, except for the person to whom it was given.
We only accept the great revelation of God which ended definitively
with Christ and the Apostles. Why then such an outcry because of
Fatima? It is to be noted that this objection comes principally from those
who neither respect the great revelation of God, nor of Christ, and
who even want to eliminate some fundamental truths of Faith. such as
the virgin birth of Jesus, His Resurrection, His miracles, and even
His very Divinity… It is absolutely certain that revelation as such
was completed with Christ and His Apostles. What happens then if
these private revelations confirm and emphasize certain truths that
are found in this great revelation? This is exactly what happens with
Fatima. Fatima confirms the existence of angels and of demons that
Modernists try to eliminate. Fatima confirms the mystery of the
Eucharist which Modernists have stripped of all meaning. Fatima
confirms the existence of Hell, which is simply denied today. Fatima
requires-prayer and penance, values to which people today feel
themselves far superior and from which they consequently dispense
themselves. Nevertheless, all through the Old and New Testament,
this penance is spoken of. Today, much is spoken about fraternity.
which naturally is not understood so much on a supernatural level,
but almost exclusively in the social field and in technical
developments.
For Bishop Graber and many other first-class theologians Fatima
represents a “great eschatological sign”, Almighty God’s warning of the
devastating errors of a world on the eve of awesome events, when Satan (as
Sister Lucia said to Father Fuentes) seems to be let loose to ruin mankind.
The words of the Fatima message are not on the level of general Revelation,
but cannot be dismissed with the allegation that they are mere private
revelations. In fact, if an apparition recognized by the Church brings a
warning that is compatible with religious teaching and reflects historical
correctness, how can the faithful, let alone a cleric, deny it without acting
against God’s design to help men?
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Not to accept and continue to resist supernatural evidence is irrational
and impious. If reliable witnesses testify to an event that seems
unquestionable, like the Miracle of the sun, a reasonable man must not only
give assent, but also look for the reasons behind such a splendid sign. When
an authority in the person of Pope Pius XII says 'the time for doubting
Fatima is past; it is now time for action', reasonable men, and especially
men of the cloth, must recognize that the testimony of reliable witnesses
fully supports the conviction of the Pontiff.
Father Antonio Maria Martins, S.J., in his foreword to the first edition of
Lucia's Memoirs says: "Fatima reminds us that wars and cataclysms are
God's punishment for our sins. Does not Holy Scripture say that Sodom was
destroyed because there were not ten just men in it And Jerusalem, because
it had not understood God’s message of peace? And what is meant by the
Flood and the forty years of God's people in the desert and the captivity in
Babylon? God has not changed and moreover, cannot change. Therefore
what happened in the past will be so until the end of the world. Men are
looking for pleasure with increasing refinements, they easily forget the
lessons of history and God's commandments. […] Fatima is an alarm signal
to men to amend their lives. It is also a loving invitation for sincere
contrition, an indispensable way to obtain pardon of God our Father . . ."
From the Holy Scripture we know that God sent His prophets to warn
and even punish His people when they strayed from the path of good ant
truth and to remind them of their eternal destiny. In our time, He sent the
Queen of Prophets to convey His message to the world through three
illiterate Portuguese children. When they reveal those celestial words it can
be understood that they do not come from themselves. One of them is
particularly revealing. Jacinta, the youngest of the three children, was told
by Our Lady that "the sins which lead most souls to Hell are sins of the
flesh." She was incapable of understanding this statement but spoke of it to
her mother with the same candor and certitude that St. Bernadette had
relayed the words: I am the Immaculate Conception.
Let us return to what Bishop Graber stated:
"Once again we affirm that revelation proper ended with Christ
and His Apostles. But does that mean that God has to remain silent,
that He can no longer speak to His elect? Does it mean, as some
believers think, that He should remain apart and leave the world
abandoned to itself? Would not this be a very strange kind of God
indeed! Did He not expressly say through His prophet that He would
pour forth of His Spirit on all flesh, that sons and daughters would

37
prophesy, that old men would have visions in dreams. Even upon
servants and handmaids, He would pour forth of His Spirit.' (Acts
2:17; John 3:1-5). Is such a prophecy to be limited only to the first
Pentecost? Certainly not. Wherefore hear the word of the Prophet
Amos: 'The trumpet sounds in the street, men do well to be afraid: if
peril is afoot in the city, doubt not it is of the Lord's sending. Never
does He act, but His servants, the prophets, are in the secret.' (Amos
3:6). Should we not thank God with our whole heart, Who even today
speaks to us, especially when any danger is approaching?
"At an opportune moment, an eminent theologian called attention to
the fact that we ought to distinguish exactly between private revelations
which are given only to a privileged person, and others that contain a
message for the Church or even for the whole world. We need not
preoccupy ourselves with the first kind, but we should take serious
account of the latter, since to reject them or not to be interested in them
would mean a reprehensible despising of the Word of God, and a grave
lack of responsibility towards the world. For these, the word of the
prophet holds good: “If the sentinel, when he sees the invader coming,
sounds no alarm, and the people look not to themselves and the invader
come and cut off a soul from among them; he indeed is taken away
because his guilt deserved it, but I will hold the sentinel accountable”
(Ez, 33. 6)
In order to understand the level of the prophetical gravity of Fatima the
following points should be considered:
- The dangers forecast by the Blessed Virgin were of a world wide
dimension, and today we realize what it implied in the tens of millions of
souls that have been cut off from Christian principles.
- The human means to prevent this catastrophe was so precarious that it
was offered divine assistance without which the danger would spread all
over the world;
- The utmost gravity of this prophecy could be understood by the
magnitude of its “messenger”: the Mother of God herself;
- In order that men would believe in this prophecy it was accompanied
by the great Miracle of the sun “so that all may see and believe”.
During history the measure of a generation’s faith can be found in the
level of attention paid to authentic divine prophecies.
To evaluate how much the militant Church has honored the Prophecy
of Fatima, which is the most striking of the Christian era, we have to

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consider the pontificates of Benedict XV, Pius XI and Pius XII.
However, one thing is certain: after the death of Pius XII the prophecy
would go unheard, as admitted by the Seer Lucia,
The signs given to us by God are proportional to the gravity of the
danger facing mankind. Let us consider the following logical reflections
inherent to the events at Fatima and its related messages.
- The event was presented, from the beginning, as a great warning
contained in the messages given to the little shepherds in 1917.
- The historical facts confirmed this, in what concerns the "errors of
Russia" and their implications outside and inside the Church.
- By the very nature of the supernatural intervention and by the words
of the message, it becomes clear that to answer the request-help of Our
Lady of Fatima, is not only necessary but it constitutes the only way out
from the problems of our era:
“If they fulfill my requests, Russia will be converted and there will be
peace; if not, she will spread her errors throughout the world, provoking
wars and persecutions of the Church...”.
According to the Message there is no alternative.
- Grave words so necessary for the trembling faith of modern man, and
a sign proportionate to the magnitude of the dangers prophesied.
In 1917 the Church Militant received a visible sign which was of
incomparable dimensions and unique in history. The purpose of which was
to make mankind aware of the great danger facing the peoples of the earth,
and to help them confront it with the power of Faith. Revolution is against
the Faith, the Church and the Pope. So, that “group of soldiers who fired
bullets and arrows at him” represents the power of the revolution against
Christendom.
It is not difficult to identify this power as a virus that infected Russia
with the Bolshevik Revolution in 1917. Churchill used this term. A
revolution that was to impose a program of militant atheism and later on a
militant modernism to the Church’s clergy. To confront this evil Almighty
God offered in Fatima the means of converting Russia to His Holy
Church, in the form of a devotion. The virus would be crushed if the
Catholic pope fulfils Our Lady’s conditions.

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3 - THE PROPHECY OF MARY FOR THE PRESENT TIME
The Church has recognized the authenticity of
the sign of Fatima which represents clearly the
designs of God in favor of men. However, the
miraculous events of Fatima and its prophecies
met with much hostility being censored and
reviled, both within and outside the Church, even
until the present day; a fact that reveals a decline
of faith in the Church. Didn't Jesus teach that
without Him we can do nothing? And that he who
doesn't gather with Him, scatters? Why were the
Fatima requests not fulfilled?
When the deception on earth reaches the point predicted by Our
Blessed Lady, anything will be possible, and Catholics, led astray, will
accept and obey such an invader. To whom can one appeal then?
Certainly God will not abandon His Church in that hour of passion and
apostasy. For our revolutionary times we have the prophecy of St. Louis
Marie Grignion de Montfort, to help us better realize what we must expect
by way of Almighty God’s supernatural intervention.
Today we are confronted with abysmal facts. But animated by the faith
by which little shepherds knocked down giants, guided kings and warned
Popes, we must scrutinize, without being overawed, the signs of our times.
We are now witnessing a religious transformation which has opened the
Church to the liberties of the world. An opening-up that constitutes
repudiation of divine truth.
Attempts to adapt the Scriptures, to forge new catechisms, and alter
Liturgy, in addition to changes in the ecclesiastical magisterium itself, are
all part of the plot enacted by a desacralizing conciliar revolution that is
directly opposed to Tradition. With regard to the perpetual sacrifice of the
Mass, it is clear that it has virtually been banished and its replacement is
no more than a sop to the Protestants and the world. This is the
revolutionary colossus, which has occupied the Church of God and
continues to pontificate error throughout the Earth, propagating a false
religious union for peace, which is offensive to the unique religion revealed
by God and recalled by the supernatural warnings of Fatima.
The facts related to the events of Fatima, when placed in chronological
order, and interspersed with classical texts which recall the Christian vision

40
of History and the transcendental opposition between the City of Men and
the City of God, will help us understand the connection between human
projects and divine designs.
In order then to better recognize the prophecy for our time, let us refer
to St. Louis Marie Grignion de Montfort, who lived between the
seventeenth and the eighteenth centuries and wrote several prophetic
works, including the Treatise of the True Devotion to Mary and Letter
to the Friends of the Cross. With these works coupled to his preaching
and example, he prepared French Catholics to confront the wave of
worldly permissiveness, that would culminate in the French Revolution.
He vigorously opposed this so-called enlightenment placing himself at the
service of Marian love and submission to the Cross, the only liberation in
accord with God's Will.
But the prophetic vision of St. Louis was bitterly opposed by the
France of the Sun King, who in 1710 ordered the destruction of the great
replica of Calvary that the Saint had built with the peasants at
Pontchâteau. Similarly his written works and his disciples were the target
of Jansenist attacks during the XVIII century. The precious manuscript of
the Treatise of St. Louis, hidden away in order to escape the Revolution,
was discovered in a box of old books in1832. It was later sent to Rome to
be examined as part of the process of the saint´ s canonization and was
declared as being the genuine article and exempt from any errors (Decree
of May 12, 1853).
Thus was realized a prediction contained in the work itself: "I see in the
future raging wild beasts rush furiously to shred with their diabolical teeth
this little manuscript and him whom the Holy Spirit used to write it; or at
least that it remain wrapped in darkness and silence in a chest until it
disappears. They will attack and persecute those men and women who read
it and put it in practice. But it doesn't matter! So much the better! This
vision encourages me and gives me hope of a great success; that is, a
squadron of brave and determined soldiers of Jesus and Mary, of both
sexes, to combat the world, the devil, and corrupted nature in the dangerous
times which will come whose equal has never existed. "He that can take, let
him take it" (Mt 24:15 and 19:12).
The famous English theologian, Father Faber, reviewing the Treatise in
the 19th., century, confirmed that few men in the XVIIIth century had so
strongly engraved in themselves the signs of Providence, as that new Elias
represented in the person of St. Louis. Faber described him as a
missionary of the Holy Spirit and Mary Most Holy, and a new St. Simon
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Salus, St. Philip Neri, St. Vincent Ferrer, precursor of the final judgment
and bearer of a divine message, which asks for more knowledge, honor,
and ardent love of the Virgin Mary, being intimately connected to the
second Advent of her Divine Son.
St. Louis Marie was in fact a prophet of Mary the Precursor and
Mother. It was a century after his death in 1716 that the great apparitions
of Our Lady occurred multiplying the luminous signs of the times in order
to call men to prayer and penance. Signs preparing them to face the years
of the great apostasy, which would precede the day of the Lord. The
Saint's books illustrated the powerful action of the Most Holy Mother
undertaken to convert her sons and daughters and to strengthen the faithful
to overcome the snares and seductions of the last times. Let us look at the
Treatise:
- It was by means of the Most Holy Virgin that Jesus Christ
came into the world, and it is also by means of her that He will
reign in the world. - If Moses by the strength of his prayer was
able to restrain the wrath of God against the Israelites and in
such a way that the Most High and infinitely merciful Lord, not
being able to resist him, told him to let Him become angry and
punish that rebellious people, what must we think and with much
more reason of the prayer of the Most Holy Virgin, the worthy
Mother of God that has more power before the Divine Majesty
than the prayers and intercessions of all the angels and saints of
Heaven and Earth? (St. Augustine, Sermon 208 "In
Assumpt.,no.12)
- To Mary alone has God entrusted the keys of the granaries of
Divine Love, and the power to enter into the most sublime and
secret ways of perfection in order to get others to enter also
upon these ways. To be devoted to thee, oh Most Holy Virgin, is
a weapon of salvation which God gives to those whom He wants
to save (St. John Damascene). - By means of Mary the salvation
of the world began, and it is through Mary that it must be
consummated. In the first coming of Christ, Mary almost didn't
appear, so that men, still insufficiently instructed and
enlightened about the person of her Son, would not attach
themselves too much to her and thus stray from the truth. And
this must have happened due to the wonderful beauty with
which God Himself had adorned her outward appearance. St.
Dionysius the Areopagite confirms this in a page he left us in
which he says that when he saw her, he would have taken her
for a divinity, such was the charm that emanated from the

42
incomparable beauty of her person, if thefaith in which he was
well founded had not taught him the contrary. But in the second
coming of Jesus Christ, Mary must be known and revealed by the
Holy Ghost, so that through her Christ may be known, loved, and
served, for then there will no longer be reasons which led the
Holy Spirit to hide His spouse during her life and to reveal her
only after the preaching of the Gospel.
- God wants, however, in these last times to reveal and man-
ifest Mary to us as the prime work of His hands, among other
reasons because she is the dawn which precedes and announces
the Sun of Justice, Jesus Christ; she must be known and noticed
so that He may be known and noticed. - Mary conceived by the
Holy Spirit the greatest wonder that has ever existed or will exist
- the Man-God, and she will consequently carry out the most
wonderful things that will exist in the last times. The formation
and education of the great saints that will appear at the end of
the world is reserved to her, because only this singular and
miraculous Virgin can produce, in union with the Holy Spirit,
singular and extraordinary works.
Mary must be, finally, terrible to the Devil and his followers
like an army in battle array, principally in these last times,
because the Fiend, knowing well that there is little time left to
him to destroy souls, each day redoubles his efforts and attacks.
He will soon raise up cruel and terrible persecutions and
ambushes against the faithful servants and true sons of Mary
who give him the most trouble to conquer. - It is principally to
these last and cruel persecutions of the Devil, which will multiply
every day until the kingdom of the Antichrist, that the first and
celebrated prediction and curse that God hurled against the
serpent in the earthly Paradise refers. It is fitting to explain it
here, to the glory of the Most Holy Virgin, the salvation of her
children and the Devil's confusion.
- But the power of Mary over all demons will become more -
obvious and more intense in the last times when Satan begins to
lay siege to her heel; that is, to her humble servants, her poor
children whom she will raise up to fight the prince of darkness.
They will be small and poor in the eyes of the world and put
down before all like the heel, trampled upon and persecuted like
the heel in comparison with the other parts of the body. But in
exchange, they will be rich in the graces of God, graces which
Mary will abundantly distribute to them. They will be great and
renowned in holiness before God, above all creatures in their

43
active zeal, and so strongly protected by the Divine Power that in
their humility of their heels and in union with Mary, they will
crush the head of the Demon, and they will promote the triumph
of Jesus Christ. - They will be the apostles of the last times.
- When my beloved Jesus comes in His glory the second time
to Earth, as is certain, the way He will choose will be Mary Most
Holy, the same by which He surely and perfectly came the first
time. The difference between the first and second coming is that
the first was secret and hidden, and the second will be glorious
and vibrant.
- Mary alone has crushed and exterminated all heresies, as
the Church says with the Holy Spirit who leads her.”
Guided by St. Louis Marie Grignion de Montfort, we see that the
strength of the Church is in glorifying God according to His Divine Will,
which is through praise, honor, and love of Mary Most Holy.
The great issue of the last two centuries for the Catholic Church was
that of the Mediation of Mary, since She has appeared on Earth many
times to help humankind. Is it not a duty for the Militant Church to
acknowledge this special prerogative granted to Her by God from the
beginning of human history (see Genesis)?
"De Maria numquam satis" - "Never enough of Mary", was already
said before her extraordinary apparitions. How should it be since the
Mediatrix of all graces has visited her poor children on Earth?

4 - THE PROPHECY OF A RELIGIOUS REVOLUTION


To the logical considerations inherent in the event of Fatima, explained
above, it will be necessary to add the implicit fact of the grave and
growing difficulties in the faith of the Church - the horrifying crisis of the
Church in the twentieth century. In this work the Fatima event will be
considered chronologically according to the dates which, representing the
divine Will, cannot be said to have happened by chance.
We must begin, therefore, with the proximate cause of the apparitions
of 1917 - the request for intercession made universally by Pope Benedict
XV to the Queen of Peace, whose reply was not recognized at the time and
which remains forgotten. Suspicion mixed with indifference follows, as
people seek to recognize a sign of authenticity predicted for the 13th of
October, 1917, already from the third apparition, on the 13th of July: "I
shall perform a miracle that all will see in order to believe".

44
The faithful and especially the priests may not accept unproven
supernatural signs, but to refuse proof that they may come from God is a
bad indication. Interest in the content of the message contained in the
apparitions, which culminated with the "miracle of the sun," is only natural
for those who have faith.
Prudence in the acceptance of the message by the Church is certainly
necessary for the truth to be recognized and not hidden. The historic
confirmation of the content of the message has been given in these last 70-
odd years of wars, revolutions, famines and persecutions of the Church
and of the Holy Father, - the consequence of errors spread by Russia, as
the message had already stated in 1917.
The implicit proof of the decline and deviation from the Faith within
the Church is what I deem as being most urgent to consider.
In truth, the fact that since 1917 in the Church Militant a sign of the
Divine Will has been avoided and neglected is, more than an indication of
the modern crisis of faith, a fundamental reason which explains why the
sign was given and why it has not been readily accepted.
In addition, it is important to explain that a diverse will began to
predominate in the Church, represented by a "Council spirit", which
refused to tolerate the announcement of a crisis when New Pentecosts
were about to be proclaimed.
Today the Vatican denies that the secret speaks about a collapse of the
Faith. This denial of evidence is already an implicit confirmation of a
rupture, if only because of the Vatican’s inability, or refusal, to recognize
the present-day reality of the Church. But of course this approach is
essential in order for the reformers to defend their on-going innovations of
the Faith. In this situation the event of Fatima sits like a "stumbling
block".
To consider this calamity we shall direct our attention to the one who
occupies the chair of St. Peter. We shall see the attitudes, words and
actions coming from the Vatican, from 1917 until today, in relation to
Fatima, which is a sign offered by Heaven to enlighten mankind, as has
been recognized by the popes themselves.
Today we are impregnated with naturalism, and because of this the
Christian sense of History is lost, and Catholics forget that their religion is
the very history of God's intervention in the world through the incarnation
of His Word. To forget this central fact of History can also affect personal
and social life, which is emptied of meaning, and this especially in the life
of the Church.

45
If the priority of the Kingdom of God and its justice is obliterated and
the idea of Christ, the Master of History, who has all power in Heaven and
on Earth, (Mt 28:18) is overturned, everything in the Church loses its
meaning, beginning with the supreme reverence given to the Pope, His
Vicar, and to the bishops, His apostles.
The majesty which surrounds the Papal throne does not represent a
fraternal primacy or an honorary citizenship, but the royalty of Christ, the
Lord of History. Catholics submit to the Pope as an act of submission to
Our Lord Jesus Christ. In Him all victories are possible. In His absence
whatever opposes Him will dominate; since ideas rule social life, the
retreat of the Christian ideal allows the advance of all errors.
As Don Guéranger explains: "Human destiny is supernatural; from this
it is deduced that history which is not inspired in supernatural sources is
not true history, however Christian may be the convictions of those who
write it." (Le sens Chrétien de l’Histoire, SC). The event of Fatima came
to enlighten this Christian sense of History and social peace, where Jesus
Christ is the Alpha and Omega.
The Message of Fatima is a reminder that the increasing number of
wars experienced in the world during the past 100 years are the
consequence of rebellion against the law of God.
Unfortunately this consequence goes unnoticed and has been obscured
even by the establishments of the Church. The behavior of its so-called
leaders in regard to the sign of Fatima exhibit this fact.
To better understand the evil of our times let us consider the political
and religious obfuscation, lies and deceits of our era, which have helped
launch the war of revolution against the law of God and His Church. The
naturalism, rationalism, materialism, which pervades the establishments of
the Church and the world in our time are directly opposed to the
supernatural. These humanistic agencies have created an indifference to
the true Religion and the desires of the Divine Will of which the Church is
the interpreter.
To become aware of the way humanism has taken over the world we
need only look to the manner in which the Catholic Church itself has been
infiltrated by the apostles of heresy. Apostles who have imposed upon the
faithful heretical modernism, religious indifference, false ecumenism and
libertarian compromises with the false religions of the world, including
Paganism. This manifested itself in the 60s both during and after the
Second Vatican Council (Vatican ll), which opposed the Message of
Fatima in a veiled and surreptitious way. The outcome of these deceits is

46
what I intend to demonstrate.
The Cardinal Patriarch of Lisbon, Antonio Ribeiro, in the Assembly of
the Portuguese Episcopate held in Fatima in May of 1972, in pointing out
the reason for the "anti-Marian fury" which followed Vatican II, quoted
the phrase of the disgraced theologian Karl Rahner: "Ideologies do not
need a mother". In the same homily the cardinal said: "For the silence,
denials, and hostilities leveled against Fatima, our pilgrimage today
wishes to be an act of reparation." Yet, it needs to be said that it was John
XXIII when opening Vatican II in 1962 he declared that the prophets of
doom (Fatima) must be marginalized by the Church. And it was his
successor Paul VI who on closing Vatican II in 1965, opened his speech
by expressing “immense sympathy” with the ideologists of the “religion of
man that made himself god”.
By witnessing that every Christian truth is a sign of contradiction to the
world, and that by becoming aware of the hostility shown towards the
message of Fatima by the enemies of the Church, and also their acceptance
of the teachings of Vatican II, makes it possible for us to gauge the extent
to which modernism had infiltrated the Catholic Church – in opposition to
the teachings of Christ. That is the way it was with Jesus. Could Our Lady
be better received today by the great prelates than was her Son in Judea by
the high priests?
The key to the interpretation of the event of Fatima rests with the
Church, but because its message has not been accepted and Our Lady´s
requests remain unfulfilled it is necessary to ask ourselves why. And why
was it necessary to have an extraordinary sign to recall what ought to be
the ordinary teaching of the Church about peace?
Had it been forgotten, or was it being refashioned by the pastors? What
is clear is that hostility towards Fatima is no more than an attack against
Church doctrine itself. We see then that opposition to the message reflects
the lamentable state of faith of many pastors.
As an example we need look no further than the vision of Hell
experienced by the three seers. A vision that many pastors have attempted
to ridicule by denying the very existence of Hell.
To consider another example we turn to the message of 1917, on the
eve of the Soviet Revolution, which speaks of the errors that Russia will
spread throughout the world - communist rebellion and militant atheism.
This terrible danger had already been identified by the Church before
1917. The sign of Fatima was therefore meant as an aid for them to
recognize the responsibilities of their office, and to the act in the defense

47
of Christian principles and values.
The vigilance of the clerics concerning the defense of doctrinal truths
was undone by the opponents of Fatima. Not even a heavenly message
was of any value to them, of which they considered themselves judges
rather than beneficiaries. The situation of the Church directed by this
mentality could only degenerate; the message remaining as a witness to an
attitude of abdication, if not apostasy.
The Church has always taught that it is the spiritual which determines
the material and put this into practice in the intercessory prayer of public
rogations, pilgrimages, rosaries, and principally of the Holy Sacrifice of
the Mass. But would it be foolhardy to say that today very few believe in
the efficacy of those acts of faith?
In 1917 how many prelates and priests believed that Mary Most Holy
would intercede directly for peace in the world? That the apparitions of
Fatima could be an answer to the appeal of Benedict XV?
It seems logical that if they did not believe in that possibility, neither
would they believe in the promises of the message: that is, that if the
Church adopted the requested devotion to the Immaculate Heart of Mary
and Russia were consecrated to her by the Pope together with all the
bishops, Russia would be converted and the world would have peace. Still
less did they believe that if this was not carried out there would come
wars, hunger, and persecutions.
Still, considering the magnitude of the benefits promised by the
fulfilling of that request, considering the promises of peace in this world
and the salvation of many souls by carrying out something which did not
involve risks or sacrifices of military crusades or bloody flagellation,
considering the enormous disparity between what would be given and
could be had, why not do it? One would only need a little faith in the
power of the intervention of the Almighty in this world in order to obtain
these benefits by way of a peaceful act in line with the devotions and
consecrations which the Church had always promoted.
Now let us consider the actions of the Popes since 1917 in this regard.
Benedict XV asked for the intervention of Mary Most Holy for universal
peace. Yet, he did not notice that in Fatima the answer had come. Pius XI,
who was mentioned in the message, supported the Fatima devotion and
instituted the feast of Christ the King, but he did not make the requested
consecration.
Pius XII, called the Pope of Fatima, personally fulfilled the request, but
without ordering the bishops to join him.
48
It could be said that the dereliction of duty by the popes of Fatima,
Benedict XV, Pius XI and Pius XII, warranted the type of pastors who
succeeded them: pastors who will not follow the teaching of the Church,
and who manipulate the Faith and the message of Fatima to suit their own
ideas. This leads to the opening of the last, most deceitful phase of that
revolution against everything coming from God.
The revolution against God may be recognized as terminal when it
reaches His Holy place. How can we recognize it? Because it backs an
obscure syncretism of all religions and ideas; the Religion of God made
man with the religion of man made God; finally of Christ and Belial, of
good and evil, in order to build a babelic new world order!
Let us recognize the final course of this Revolution in the light of
Fatima by the fruits produced by its authors, a revolutionary laity and
finally a new class of the clergy.

5 – THE FINAL COURSE OF REVOLUTION


John XXIII had the still-secret part of the message filed forever.
Thus was installed a Conciliar Church where the project of peace
began to depend on human words without spiritual ties. It would be
freedom of conscience, the base of men’s dignity, that would constitute
religion. It would be more fitting to allow men to judge for themselves the
mysteries of the Almighty than to have them accept His commandments.
The autonomy of the conscience to "judge" what must be the truth is
the premise of the great apostasy, breathed from the beginning by the
wicked seducer: "Ye shall be like gods, knowing good and evil" (Gn 3:5).
And St Paul (II Ts, 2) speaks of this mystery of iniquity present even in the
Church from the beginning, but bound until someone with the power of
the keys opens the exit from the pit, from whence he should arise to
impose on the Church the worship and the rule of man.
Paul VI arrived then to continue the Vatican II revolution, that he

49
concluded with shocking inconceivable words (see ix 2, pg. 208).
Although he went to Fatima in 1967, he avoided mentioning its
Message. On the eve of the trip he read the apostolic exhortation Signum
Magnum, in which he recognized in Our Lady the woman clothed in the
sun of the Apocalypse, discarding, however, her petitions for conversion.
He didn’t hide the fact that he put his ultimate hope for peace in the
United Nations! He was the pastor who adapted the Holy Mass to suit the
Protestants, transferred the freedom of the Church to the secularists and
the tiara, the symbol of the sovereignty of Christ the King, to an antiques
fair (13.11.64).
It is clear that to put in doubt the truth and the signs of the will of God
is a manifestation of apostasy and of adherence to power that "in signs,
and lying wonders, and in all seduction of iniquity to them that perish;
because they receive not the love of the truth, that they might be saved.
Therefore God shall send them the operation of error, to believe lying" (II
Ts 2:9-10). Jesus gave us the sign of the culminating moment of that
iniquity: "When therefore you shall see the abomination of desolation,
which was spoken of by Daniel the prophet, standing in the holy place...
(Mt 24:15). Daniel speaks of the temple where the perpetual sacrifice had
ceased (Dn 11:31).
To understand human history and the message of Fatima which
prophesied the history of this century and the “army” prepared to kill the
Catholic Pope, we must therefore begin by reconsidering the nature and
the evolution of the revolutionary process in perennial conflict with
revealed religion.
It is always to the Church of the Sacrifice that we are called to direct
our eyes. This is the New Jerusalem, the holy place, the temple and the
sanctuary, the fortress of the Faith. From it comes calls to vigilance and
prayer, but in it we shall see ambush, invasion, the abomination of
desolation on the altar, and the wicked one who "sits in the temple of God,
showing himself as if he were God" (II Ts 2,4).
Now, it is important to review the entire course of the human religious
revolution because when the Enemy will sit in the temple of God, this will
be the sum of all human revolutions masked by a new religious cult;
human rebellion will have reached its metaphysical peak by stating that
the reason of the Church is to serve man.
At the beginning of the first book of the Sacred Scriptures, Genesis
(3:15), we have the episode of original sin, its consequences and an
indication of who will conquer the satanic snare:

50
"I will put enmities between thee and the woman, and thy seed and her
seed. She shall crush thy head and thou shalt lie in wait for her heel."
Who, if not the Virgin Mary and her seed? And who is the first enemy and
the first revolutionary, if not Satan? Since the dawn of history, man
separated from his Creator has lived in conflict between the profound
dictates of divine law engraved in his conscience and his ‘flesh’s law’ (Rm
7). The history of decadent man was soon marked by idolatry and
paganism, to culminate in the “cult of man”.
To avoid this, the divine signs were never lacking. They were directed
to the chosen people of Israel who received Divine Revelation to help
them believe. However, faith in the true God was continually under attack
by the words of false prophets and by the temptation of false cults. And
thus it was that at the coming of the foretold Messiah, this same chosen
people and its priestly class who had been prepared by God to recognize
Him, instead denied and crucified Jesus Christ.
The Revelation completed by Jesus had been denied by the Jews and
given to the Gentiles, thus beginning the time of the nations.
In this way the Synagogue was transformed into the center of Talmudic
and Jewish revolution, an antichrist power which would inspire the initial
persecutions of Christianity. A power that would continue through history
by indirectly inspiring other revolutionary forms. Among these it must be
said is also the Islamic revolution, which is essentially against the Faith in
the Trinity of God.
The persecutions and plots, which the anti-Christian revolutionaries
carried out against the Church and the Faith, did not cease. But, when the
time of trial and sowing was over, the harvest came. A great sign appeared
then to the Emperor Constantine before the decisive battle which he would
fight in Rome: "In hoc signo vinces" (In this sign thou shalt conquer).
After this victory in 312 A.D., the greatest empire on earth became
Christian. For a thousand years, between ups and downs, Christian
civilization flourished and bore fruit without equal among the others of
this world, in spite of the many errors and divisions of men. Then the great
schism of the East happened in AD 1054. A revolutionary division of the
ancient world because of the rebellion against the principle of Catholic
unity and authority - the Pope. It was an enormous loss for the Church, but
not sufficient for the revolutionary spirit which re-ignited itself under the
umbrella of the European Renaissance. A basically pagan renaissance that
would lead to the great Protestant revolution of Luther.

51
The Protestant Revolution
This revolutionary process against the authority, doctrine, and liturgy
of the Church, manifested itself in 1517 - under the guise of a return to the
truth and of personal liberation. But this "truth" attempted to justify human
decadence by denying the existence of free will and elevating the human
conscience as the arbiter of Biblical interpretation. Its outcome was a
catastrophe for the Church, both from the point of view of the religious
and philosophical pollution of the world, and the political division of
Europe and its nation states. Let us listen to Leo XIII in his encyclical
Diuturnum of June 29th, 1881: "It was from the Reformation that in the
last century were born false philosophy and what is called modern law, as
well as the sovereignty of the people and that unbridled licentiousness,
without which many now cannot see true freedom."
Doctrinally, therefore, the Protestant Reformation contributed to the
revolutionary process, completing its work with the political collaboration
of its leaders. A collaboration that resulted in the French Revolution as
pointed out by the writings of Canon Roul in which he states: "The
Reformed (Protestants) contributed indirectly to this (the 89’ Revolution)
by the intermediary of the philosophers and the societies of thinkers which
had previously been perverted and which in their turn, took it upon
themselves to spread confusion everywhere.
Only think of Rousseau and the influence which he wielded over the
Revolution and the revolutionaries. Now in every sense of the expression
“Rousseau came from (Protestant) Geneva”.
With regard to the political process, the Revolution was born from
democratism, which in turn was transformed by many Protestants into a
religious institution. "The initiators of democracy in the XVIIth century in
England were the Anabaptists, the Independents, and finally the Quakers.
And this was not only in virtue of the fact that they adhered more literally
and gave more weight to the doctrine of the priesthood of all believers, but
also because they had applied the principle that their congregations should
be self-governing.´´ (A.D. Lindsay, The Churches and Democracy)
The Revolution, which is anti-religious in Catholic countries, is
customarily considered as being pro religious in Protestant countries. It is
anti-monarchical, paradoxically allowing Protestant monarchs, or even so-
called Catholic ones, who are alienated from the Church and the Pope, to
reign in peace. In short, the Revolution feeds on heresy, schisms, and
everything that is hostile to the Church.
So we have seen that the Protestant revolution of 1517 led to, directly

52
or indirectly, other revolutionary processes encouraged by the Talmudic
revolution under the guise of Masonry and Encyclopedism - united, they
created total revolution.
The Triumph of Masonic Encyclopedism
Louis XIV was an absolute monarch in a nation rich in men and
territory, and historical circumstances made him arbiter of others'
conflicts. In Rome there reigned a Pope, Blessed Innocent XI, whose
wisdom and sanctity were without equal in the century after St. Pius V,
nor would they be repeated until St. Pius X. But besides all this, Louis
XIV received the gift of a request of the Sacred Heart of Jesus. (see
appendix pg…) Yet, the offer was ignored.
At the end of the reign of Louis XIV in 1715, the writer Paul Hazard
summarized more or less all mental attitudes, which would lead to the
Revolution, as "the crisis of the European conscience". With the threat of
so many and so grave perils for the Church in the XVIIth Century, wouldn't
God have sent some supernatural sign to help it? We shall see here that
these were not lacking and that they were given at the ideal moment to
avoid them, because Louis XIV, the most powerful of the Bourbon kings,
reigning in France with absolute powers, received a message from the
Sacred Heart which, if it had been fulfilled, would have avoided the
French Revolution one hundred years later (see Appendix, p…).
Unfortunately, spiritual blindness prevailed. This compares with what is
happening in our days in the context of the Church being favored with the
message of Fatima. This we will consider later on. In the meantime let us
concentrate on learning about the revolutionary process which preceded
the outbreak of the revolution of 1789 in France, which in the civil field,
as well as in the religious, still conditions our era after more than two
hundred years.
After the death of the king, the subversive movement developed with
great virulence, and there is not an objective historian who denies the
action of the secret societies, which arose everywhere, in the assault
against the Christian order.
The connivance between the Huguenots, the Jansenists, and the
Philosophers who had taken refuge in Holland produced its fruits.
Gallicanism in its turn did not hesitate to reinforce the conspiracy and
played a decisive role based on the most odious of falsehoods.
In a few years, the anti-Christian sects and societies spread and invaded
everything. Introduced into France in a quasi-official form since 1721,

53
with the institution in Dunquerque on October 13th, of the "Friendship and
Fraternity" lodge, Freemasonry would develop with great strength.
Voltaire was received into Freemasonry during his first trip to England
(1725-28) and on returning to Paris, he made no mystery of his project to
annihilate Christianity.
The publication of the Encyclopedia was the first step to attain this end.
The conspirators created it as a deposit of all errors, sophisms, and
calumnies invented against religion. But it was agreed that it would
administer the poison in an imperceptible manner.
The Encyclopedia was an international work. Bertin, in charge of the
royal administration, understood the danger of this propaganda, which was
reaching even the humblest classes of society. Upon interrogating the
booksellers, he found that the books were delivered free of charge from
unknown sources to be sold in book-stalls at modest prices.
Voltaire took charge of the ministers, princes, and kings. When he
couldn't get near to them, he used indirect means. For example, he placed
a physician, Quesnay, in the service of Louis XV, whom the King called
his "thinker" because of his ideological views.
The Encyclopedia’s plan was directed against the Word of God.

The Revolt against God


Joseph de Maistre would later say: "Although there have always been
impious people, never before the XVIIIth century and in the bosom of
Christendom has there been an insurrection against God; above all never
has there been witnessed a sacrilegious conspiracy of all talents against
their Author. Now, it was this that we then observed."
However, already in 1738, the Church, by the words of the Supreme
Pontiff had warned about the danger and unmasked the conspiracy. On
April 28th, Clement XII condemned Freemasonry for the first time. In
1751 Benedict XIV confirmed this condemnation, and so it continued.
But, if the Papacy saw the peril and condemned it, the princes preferred to
let it go on and even to aid it.
What terrible irony is to be found in documents like this letter of Marie
Antoinette to her sister, Queen Maria Christina (Feb. 26, 1781): "I believe
you are too much worried about Masonry. Here everyone is a Mason...
Recently the Princess of Lamballe was named Grand-Master of a Lodge,
and she told me all the beautiful things that were said to her." In fact,

54
beginning with the king's cousin, the future regicide Philippe "Egalité", who
would be guillotined in his turn; set out to "Masonize" the Army and
especially the "French Guards". Now it is known that the Revolution was
only possible thanks to the sudden dissolution of the Royal Army.
What was happening in France was repeated throughout Europe.
The Jansenists and Encyclopedists joined together and exerted the same
level of influence in Vienna as they had achieved in Versailles and Paris.
The example of Joseph II, Emperor of Austria, was contagious. The
revolution that the Sophists were engineering was accelerated as much by
the kings as well as their ministers.
There were Voltairians in all the courts of Europe.
In 1789, more than half of the French Deputies in Parliament were
Freemasons. Thus Father Baruel wrote: "In the French Revolution
everything, including the most monstrous crimes, was foreseen, meditated,
planned, resolved, established. Louis XVI, on his return from Varennes,
confessed: Why didn't I believe it eleven years ago? Everything I presently
see had been told me ". The King's death followed, decided upon by the Sect
long before the Revolution.
Pope Benedict XV wrote: "Since the first three centuries, during which
the earth was imbued with the blood of the Christians, it can be said that the
Church has never undergone so serious a crisis as that in which She
entered at the end of the XVIIIth century. It is under the effects of the insane
philosophy resulting from the heresy of the Innovators and from their
treason that men's minds have deviated en masse from the ways of reason
and that the Revolution exploded, whose extension has been such as to
shake down the Christian foundations of society, not only in France, but
little by little in every nation." (Acta Apostolicae Sedis, March 7, 1917).
In fact, all he referred to was to be surpassed by a revolution which
would be realized in his pontificate. But Christendom was not prepared to
withstand this enormous threat, that is, to promote the “cult of man” in the
same Christendom!
The Revolutionary Empire of Napoleon
The Emperor Napoleon had been the "Messiah" of the Revolution,
claiming: "I consecrated the Revolution, I breathed it into the laws". Let us
consider Napoleon´ s legacy as summed up by the writings of the Bishop
of Angers, Mgr. Freppel:
"Read the Declaration of the Rights of Man, either that of 1789 or that
of 1793, see what was the idea which was then formed of the public powers,

55
the family, marriage, education, of justice and the laws: reading all those
documents, seeing all those new institutions, one would say that for this
nation which had been Christian for fourteen centuries already, Christianity
had never existed and that there was no place for it to be taken into
consideration...It was the social reign of Jesus Christ which they were trying
to destroy and to blot out even the least trace. The Revolution is society de-
Christianized; it is Christ pushed down to the bottom of the individual
conscience, banished from whatever is public, from whatever is social,
banished from the State, which no longer seeks in His authority the
consecration of its own; banished from the laws, of which His law is not
sovereign; banished from the family, constituted without His blessing;
banished from the school, where His teaching is no longer the soul of
education; banished from science, where He obtains no better homage than
a kind of neutrality no less injurious than negation; banished from
everywhere, except perhaps a hidden part of the soul, where they consent to
allow Him the remains of a home.."
This was the real intention. But, one might ask, why did Napoleon
restore Catholic worship in France? Why did he make a Concordat with
Pius VII? Why did he invite him to his coronation? Something is clarified in
this regard in his Memorial of St Helen: "When I re-establish the altars,
when I protect the ministers of religion, as they deserve to be
treated in the whole country, the Pope will do what I ask him: he
will calm the minds and he will gather them in his hand and place
them in mine... Besides that, Catholicism will preserve the Pope for
me, and with his influence and my forces in Italy, I shall not fail,
sooner or later, by one means or another, to end up having the
control of this Pope in my hands, and of course, dominating this
influence and this lever of opinion over the world..."
Here is a special text for the promotion of the “cult of man”!
"In fact", wrote Msgr. Delassus, "wherever Napoleon took his armies, he
did what had been done in France; establishing equality of religions,
expelling religious, imposing the forced tithe, abolishing corporations,
selling ecclesiastical goods, destroying local liberties, overturning national
dynasties, annihilating in a word, the ancient order of things and exerting
himself to substitute Christian civilization by a civilization whose principles
and foundations would be composed of revolutionary dogmas." Napoleon
has imprisoned the Pope Pius VI and forced Pius VII to come to his
theatrical self-coronation.
The False Restoration

56
After the fall of Napoleon the revolutionaries were unable to prevent
the return of a Catholic king in the person of Louis XVIII, of the Bourbon
family. But they were able to place near the sovereign a certain number of
men who had little to do with the promotion of the restoration of Christian
order. They made up a team of prelates and priests who had abandoned
their ministry during the revolution: Talleyrand, de Pradt, Louis, de
Montesquiou. It was to these four ecclesiastics that Louis XVIII entrusted
with the government of the first restoration. Included in this second
government was the regicide Fouché. With the police controlled by him,
Masonry could reorganize freely. And so the restoration favored
Catholicism, but also the Masons and parliamentarianism, in such a way
that "the Constitution of 1814 came out of the very bowels of the
Revolution", as Thieres would say in 1873. Pope Pius VII manifested to
the King, through the Bishop of Tours, his sorrow over the dangers of that
revolutionary constitution. In 1818 Cardinal Consalvi wrote to Prince
Metternich-Winneburg in Austria: "I judge that the Revolution has
changed its step and its tactics. It no longer attacks thrones and altars with
weapons: it limits itself to mining them..." But the warnings from Rome to
the monarchs of the time counted for nothing.
Louis XVIII was far from being a model Catholic. He had refused the
counter-revolution of the Vendée to take power in order to conquer the
revolutionary subversion and terror of the years which followed l793. His
brother and successor, Charles X, although rather devout, did not have a
solid Catholic formation to confront so many plots, and he ended up by
succumbing. By the coup d'etat of July 30th, 1830 Louis Philippe Egalité,
son of the regicide Orleans, was swept into power. It was the return of
revolution with all its snares, but with the safeguard of being under
monarchical respectability. Surrounded from the beginning by the pontiffs
of Masonry - Decazes, LaFayette, Talleyrand, Teste, etc.- he began by
placing Judaism on the same level as the Christian confessions,
strengthening inter-confessionalism and the climate of indifference and
religious liberalism.
Thus with the Revolution in France reconciled with the throne, in the
whole of Europe the revolutionaries were free to spread and intensify the
war against the Church, as would be seen in Spain and Portugal, but
especially in Rome, where the Pope was practically forced to accept a
policy of permanent amnesty by the revolutionaries of the Papal States. In
1832 Orleanist France even menacingly took the city of Ancona, but
without prevailing against the firm prudence of Gregory XVI. Here it

57
would be important to recall that in this city there is a miraculous image of
Our Lady that responded to an appeal by Pope Pius VI, on the occasion of
Napoleon’s invasions. (acc. Vittorio Messori e Rino Cammilleri, Gli Occhi
di Maria, Rizzoli, p. 298).
It is to be noted that if all the revolutionary phases we have described
demonstrate that the “Revolution” is essentially a plan against the Word of
God, in society it is against His authority represented by His Vicar. Is it
not what the vision of the Third part of the Secret of Fatima represents?
Then, how can we deny that it represents nothing less than the final attack
against what comes from God?
The Apparitions of Our Lady
We might well ask that in the face of so many dangers and threats on
both the religious and political fronts would God not give some sign and
assistance to His Church to help overcome its enemies. This is the
question that, although it is extremely important, is incredibly ignored by
the modern world. A question that has been answered in many occasions
by Almighty God. For instance, on the night between the 18th and the 19th
of July, 1830, eleven days before the coup d'etat, Our Lady appeared in
Paris, in the chapel of the "Rue du Bac" of the Daughters of Charity, to the
young religious Catherine Labouré.
The humble novice, who later became was canonized, heard the Virgin
Mary, who with her eyes full of tears, prophesy the great calamities which
were about to unleash themselves on humankind. In the following Nov-
ember, the Immaculate Virgin entrusted Catherine with the mission of
propagating the “Miraculous Medal”, to sustain the faithful and the
Church to oppose the “cult of man” with the invocation:
“Oh Mary, conceived without sin, pray for us who
have recourse to Thee”.
Here, then, is but one answer to this capital question which should
focus our attention on the luminous sequence of Marian apparitions which
have come to predict the great modern revolutionary dangers, apparitions
which from 1830 until today have followed one another with dizzying
escalation.
The basic consideration is this: the supernatural intervention precedes a
political threat to the religious life. A threat that is aimed at destroying the
Faith, doctrine, worship, the clergy, the hierarchy, and the pontificate. Our
Lady came to the “Rue du Bac”, as well as to La Salette and Fatima, not
only to warn about political errors, but for the defense of Catholic Rome.
The message of help is above all else a commitment by God that the
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Roman Pontiff can count on His support in order to keep the Faith whole
and pure.
The Liberal Revolution within the Church
One need only recall these apparitions of Mary Immaculate, who at
Lourdes in 1858, said ”I am the Immaculate Conception", thus confirming
the dogma proclaimed by Pope Pius IX in 1854. In this light we can
understand that the true peril in 1830 was not so much the crowned
Revolution, which would impose error in the world by arms, but the
infiltration of liberalism that would weaken the doctrinal defenses of the
Church in front of the “cult of man”.
Liberalism, long since condemned by the Church, ordains that every
man is at liberty to decide for himself what truths God has revealed. This
rebellion against objective truth began to take over governments and legal
systems with the onset of the French Revolution, but it was condemned
and kept out of the Church until churchmen like Father Lamennais took it
upon themselves to welcome it and to christianize it. Since the XIX
century, religious liberalism has made three great attempts to dominate the
Church. The first, by Lamennais, consisted in considering the right to
freedom as a universal fact. This position in regard to religious liberty had
as a logical consequence the total separation of the Church and the State,
from the law of God and the law of men. After the revolution of 1830, this
revolutionary position became more aggravated, because it was defended
by Catholics of Father Lamennais' liberal sect, who presented themselves
to public opinion as the true defenders of the Church's freedom.
This first attempt with its falsehoods and illusions was firmly and
promptly repelled in 1832 by Pope Gregory XVI with the encyclical
Mirari vos, which recognizing the essence of the danger, used the words
of the apocalyptic prophecy which are published at the beginning of this
book. The second attempt to create a "Catholic liberalism" was in the
sense of allying the Church to democracy. A proposition rejected however
with great strength and doctrinal precision by Pope Pius IX in the
Encyclical Syllabus, and the First Vatican Council - there is no democratic
majority which can prevail over the infallibility of the Church and the
Pope, the Vicar of Christ.
The third attempt obtained at first a practical success under Leo XIII
who, although firm on doctrine, yielded to the "ralliement", an alliance of
French Catholics with the government, which was operating with liberal
principles condemned by the Church. But with the new Pope, St. Pius X,

59
that concession ceased.
The consequences were dramatic: the reaction of the government
stripped the Church in France of everything she possessed. The same
would happen years later in Portugal, but the unchangeable principles of
the priority of the law of God over the democratic votes and preferences of
men, were affirmed by St. Pius X's action of restoring all things in Christ.
Liberalism infects the Clergy and the Nations
The attempts at a "Christian democracy" of Marc Sangnier's Sillon
were discredited by the Encyclical Notre charge apostolique. Sangnier
accepted a sovereign will of the people even to pray or to offend God (as
happens with the abortion law). The words of Leo XIII were clear, that the
State which is ruled by the principles of liberalism is in practice an atheist
State. "This - social atheism - based upon a depraved freedom is not less
contrary to natural and Christian law than individual atheism."
(Encyclical Libertas, 1888). In fact, the cult of man’s total liberty is the
religion of man making himself god.
With the message of Our Lady of La Salette in 1846 we are told that
religious liberalism would transform many priests into "sewers of
impurities," and would prepare the way for a deadly infection: the militant
atheism of the socialist state. It was the hour of Marx and of the
International, prepared by the liberal errors of Masonic Emperor,
Napoleon III. But the real danger to the Church was not so much in the
strengthening of the temporal power, which mounted the assault against
Catholic Rome during the First Vatican Council. Even though Pope Pius
IX considered himself a prisoner in his own palace, his main
preoccupation was always to defend the Faith against internal assaults.
And these came from the clergy as well as bishops.
Here it is important to consider what the apocalyptic peril was which
the Church had been confronting since the words evoked in the Encyclical
Mirari vos by Pope Gregory XVI. In fact, if the great evil consists in the
opening of the pit of the abyss, which will infect all the earth, and the
doctrinal key has as its name "religious liberty", the great question is how
to interpret who is the fallen star that will use it. Now, the stars of the
firmament of the Church are the bishops. They are the lights that guide
and illuminate on high with the light of God. Who then would be the star
which received the key? A bishop with a key? Who could he be, if not the
Bishop of Rome?
At La Salette, Our Lady said: "Rome will lose the Faith and become
the seat of the Antichrist". This then is the supreme danger which, as we
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shall show later, was not left unforeseen by the great Popes of the XIX
century and of which St. Pius X, just after his elevation to the throne of St.
Peter, said it was licit to think, considering the disastrous state of the
world, that the Antichrist was already among us. However, one cannot
think that this man of sin could be raised to a position of so much power
without the confluence of many united forces: political, cultural, social,
freemasonic, ecclesial; and all galvanized by the impiety of the peoples
and the perversion of the clergy. And it was precisely to warn about this
that the Church received the Marian messages and supernatural requests.
What have Catholics done with these requests and offers of assistance?
In this introduction to the message of Fatima we must look more
specifically at what the great Catholic European nations, Austria, France,
and also Portugal, had done for the world to be led to the Great War and to
the crucial historical encounter of 1917.
The Revolution that contaminated Portugal
Portugal had been spared the effects of Protestantism by its devoted
Catholic unity ruled over by the traditional ordinances of the Kingdom,
which classified as crimes, heresy, blasphemy, apostasy, and sacrilege. The
rupture of that fidelity with Catholic law was the work of the Marquis of
Pombal. Called to the government by King José, he was the Trojan horse of
revolutionary Masonic ideas that he had been indoctrinated with during his
time at the Royal Court in Vienna.
He transferred those ideas to the king, stirring up his majestic and
mighty absolutism, which led to the breakdown of diplomatic relations
with the Holy See, and the submission of Papal Bulls to censure – the
banishment of the Jesuits from Portugal followed shortly afterwards. Thus
Pombal was able to promote Masonry with its philosophism in the
country, where it grew unhindered. It also promoted the idea of a national
church, and established the country´ s first Protestant church in Lisbon
during 1761. If the king maintained contacts with Rome, it was only
because he was part of the international plot to extinguish the Society of
Jesus. Unfortunately, in this Pope Clement XIV yielded in order to avoid
schism in France and to renew diplomatic relations with Portugal.
All these events led to the spread of Masonic rationalism throughout
the country, but the most effective spread of these ideas came through the
invading troops of Napoleon I. It was thus that the government, which
supported the invasion, began persecuting the Church, even expelling its
Cardinal Patriarch and pressuring King John VI into exile in Brazil, but
only after he had approved a new constitutional charter inspired by the
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French charter of 1791, leading to the abrogation of all the old ordinances.
As the King appeared to yield to this, a minister of the government
declared: "The great work has been completed! The Supreme Arbiter of
the Universe has crowned our travail! His Majesty has just acceded to our
cause!"
When King John VI returned from Brazil, it was seen that this was not
so, but when the King died, a question of succession arose. Peter I, having
renounced the throne of the Emperor of Brazil, returned to Europe, and
supported by the English and Masonry, in which he had been initiated in
Rio de Janeiro, contended for the throne of his brother, the Catholic Prince
Michael. After a difficult civil war, in which, strangely enough, he was
supported by Palmerston's England, together with Louis Philippe' France
and Maria Cristina's Spain, the allies of the new "Charter" won, and
Princess Maria, daughter of Peter I of Brazil, IV of Portugal, became
Queen Maria II. The governments from 1832 to 1910 had practically only
Masonic prime ministers, for which reason Pius IX, speaking in 1877 to
Portuguese pilgrims, said: "You have a terrible and powerful enemy, it is
impetuous Masonry which wants to destroy among you all the vestiges of
Catholicism."
At the beginning of the 20th century this Masonic domination became
openly republican and anticlerical, causing such subversion that King
Carlos and the Prince were struck down by bullets, on Feb 1, 1908, in the
center of Lisbon. This attack was followed by continuous profanations
against Catholicism, the sacking and burning of churches and religious
buildings, and the hunting down of priests and nuns, who were harried like
wild beasts. The government then instituted the law of separation of
Church and State, introduced divorce, and banned religious education in
schools. In 1911 in Lisbon, on "Arbor Day", white-smocked pupils carried
the banner: "Neither God nor Religion"!
St. Pius X on this occasion published the Encyclical Iamdudum in
Lusitania, to warn the faithful against the dangers they were exposed to, due
to the errors of the wicked law of separation of Church and state. Four years
after the proclamation of the Republic, in 1915, the Jacobin and anti-
Catholic delirium in the capital of Lisbon was extreme. Only the North of
the country was spared the wave of violence which caused the republican
Right to give dictatorial powers to General Pimenta de Castro in order to
restore peace and order. But after five months this special government
ended in a bloodbath and such great chaos that English and Spanish cruisers
approached Lisbon, ready to intervene. It was at this stage that Portuguese

62
Catholics returned to public prayers and processions to implore the Virgin
Mary to save Portugal. In 1916 a Rosary Crusade was organized across the
whole country, supported by thousands of families in cities and villages.
Besides provoking a terrible internal crisis, the Portuguese Revolution, in
conjunction with other catastrophes, brought about Portugal’s entry into the
Great War. Such was the situation on the eve of the Fatima apparition.
Let it not be said that there was no heavenly warning to Catholic rulers
to prevent the worldwide hecatomb which completed by military means
the work of the revolutionary demolition of Christendom.
Hidden Reasons for the First World War
Don Bosco in 1875 wrote to the Emperor of Austria, Franz Joseph, the
following letter, forwarded to the Sovereign through Pope Pius IX: "Thus
speaks the Lord to the Emperor of Austria: Take courage -Prepare
yourself and my faithful servants. My wrath is at the point of exploding on
all the nations of the Earth because My law is spurned, and those who
profane it are made to triumph, while those who observe it are oppressed.
Do you want to become an instrument of my power? Do you want to
fulfill My most secret desires and become the benefactor of humanity?
Rely for support on the nations of the North, but not on Prussia. Get
closer to Russia, but without signing alliances with her. Ally yourself to
Catholic France. After France will come Spain. Be one and the same arm,
guided by one and the same arm, guided by one and the same spirit".
The Emperor, however, trusting in a policy of centralization of power,
did not listen to this lesson and was destroyed, along with his Empire. The
year 1875 was in fact favorable both for Austria and for France, whose
president, Marshal MacMahon, was able to have a new constitution
approved, in spite of the open hostility of the Masons and liberals of
various persuasions.
It was probably the last chance to avoid the scourge of evils which
were imminent. The Masonic power had precise designs. Gambetta said in
1877: "We appear to fight for the form of government and
the integrity of the Constitution, but the struggle is
deeper; it is between all that is left of the Old World,
between the agents of the Roman theocracy and the
children of 1789".
"We want to organize a humanity without God", said then
Jules Ferry, and Clemenceau3: "The Revolution is a block from

3 Clemenceau belonged to a sect whose members were buried in a

63
which nothing can be extracted..."
Many were the plots that led to the Great War, but what is certain is
that its powder-keg, the assassination at Sarajevo of the Prince-Heir of
Austria, Archduke Franz Ferdinand and his wife, on the 28th of June,
1914, was planned in the "Narodna Obradna" secret society's lodge in
Belgrade, and not without the connivance of official elements. By an
incredible coincidence, on July l7th, with all the British Navy mobilized,
the French President Poincaré departed for Petersburg, Russia, with which
France became allied.
1917 - Meeting-Point of Many Revolutions
1917 was the most crucial year of WWI, which reaped millions of
victims in Europe, tearing down the last bastions of Christianity. In that
year the "typhoid virus of the Communist Revolution was injected into
Russia" (Churchill's comparison), in the persons of the revolutionaries
Lenin and Trotsky. This machination served the German government in
the short run to undermine its Russian enemy, but in the long run it served
the worldwide revolution, for which reason it was financed by Masonic
forces. Lenin left Switzerland in an armored railway carriage with arms
and huge financial resources. He entered Russia, however, through
Sweden, because the Catholic Emperor blessed Karl I of Austria, ally of
the Germans, was opposed to the plan and put a ban to Lenin crossing
Austria. Trotsky, leaving the United States, ironically embarked aboard
the ship "Christianafyord" with money, arms, and trained men, but had
been arrested in the Canadian port of Halifax and the armaments seized.
Anyway, if he was temporarily delayed from traveling by an order issued
on behalf of Canadian customs – that order was soon overruled by a
telephone call from a highly placed person in the Government. So Trotsky
joined Lenin.
But if the War and the Bolshevik Revolution were the most salient
factors in 1917, we must point out other factors less outstanding but of
great importance for the advance of the Revolution. Masonry had attained
such power that, commemorating the 200 years of its foundation and on
the anniversary of Giordano Bruno, it challenged the Church and the Pope
in St. Peter's Square itself, parading with sacrilegious posters on which
was depicted St. Michael the Archangel being stepped on by Lucifer –

vertical position to demonstrate hate of God (Henri Le Caron, Le plan de


domination mondiale de la Contre-église, Ed. Fideliter, 1985).

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Masonry aimed to reign in Rome and enslave the Papacy.
Zionism also obtained an important victory for the formation of the
State of Israel with the guarantee given in the declaration of the English
minister Balfour. The return of Jewish rule in Jerusalem, which would
occur 50 years later with the Six-Day War in 1967, evoked the Gospel's
prophecy of the end of the time of the nations (Luke 21:24).
Before these decisive political events in the life of the world - and
today we know how much they continue to carry weight - Catholics
cannot but wonder how many others, silent and invisible, have impacted
on the life of the Church and the Roman papacy.
Here we shall see that the clearest indirect response to this question
began and continues to be seen in the attitude of many clerics to the
extraordinary event of Fatima and its message. A message, which
prophesied future events, including "the errors spread by Russia". But how
is it that the heavenly Church's warnings to the Church Militant
concerning threats that would soon be unleashed, were ignored? Why was
the proffered help not been acknowledged?
Fatima was, and continues to be, the mirror which reflects a hidden
ecclesial transformation instigated by the enemies of the Church. In fact,
the difficulties or the refusal to welcome a supernatural help of this
magnitude are emblematic, and they indicate that the multiple tentacles of
the revolution, whose advance we have described, are probing and
penetrating into their final objective: the Church.
We know, however, that nothing escapes the designs of God, Who
from the greatest evil will bring forth an inestimable good, when the
Immaculate Heart of Mary finally triumphs. What could be the greatest
evil on earth, but a plot against God? So to answer the question about what
is represented by a “group of soldiers who fired bullets and arrows at
him”, that is, the Vicar of Christ on earth, we have now sufficient
evidence to say: it represents the powers of the revolution against
Christendom, which also infected the Church’s clergy; a scourge of terrific
consequences for humankind. In an attempt to hide the problem, many
clerics, elevated to high positions within the Church, operated covertly
against the traditional prophecy in general, and the Fatima Prophecy in
particular.
With an eye on a new world order, they favor a new religious order
that would be a colossal cartel of beliefs and sects; the initiative of an
organization of united religions (URI), doing for religion what the United
Nations (UN) organization does for nations. The trouble is that there are

65
many nations in this world that can be united by human policies. But there
is only one true Faith in one true Church ruled by one vicar of Jesus
Christ, that is unique by the Will of God. If a new class of clerics work to
reverse this revealed truth, is it not a logical conclusion that this plan
aligns with the centuries old plot against the authority of the Church aimed
at erecting a new global belief?
If we compare this huge alliance of various worldly powers to the giant
statue referred to by the prophet Daniel: "the stone cut out of the mountain
without human intervention" (Dn 2, 34), we begin to understand that “the
stone” will knock down the colossus of revolution.
Is the Prophecy of Fatima this holy stone for our time?

Appendix on the King of France


Catholic devotion, both royal and popular, in old France was general.
It had begun with the first Catholic king, Clovis. The Merovingian
dynasty followed, and the second dynasty made notable progress with
King Pepin and Charlemagne. Afterwards the Capetians proclaimed Mary
"Star of the Kingdom" and erected the great cathedrals of Paris,
Chartres, Amiens, Reims, Strasbourg, Rouen, etc., which are wonders of
the world. Of St. Louis, King of France, it is not necessary to mention his
fervent zeal for the things of God. After him there was a return to the
mundane. Even so, Philip le Bel and Philip of Valois established the
custom of offering arms and horses to Our Lady. King John, Louis XI,
Louis XII and also Francis I, continue giving public testimony of this
Catholic and Marian devotion. Now we arrive at Louis XIII of Bourbon,
son of Maria de Medici and Henry IV, who had been converted to
Catholicism. Of his marriage to Anne of Austria was born, after 25 years
of marriage, the boy who would become Louis XIV. The king recognized
in this birth the intervention of the Blessed Virgin, and he therefore
solemnly consecrated France to her, ordering his army to recite the
Rosary for the conversion of the Protestants. In the decree of the
consecration of the king and his kingdom to the protection of the Virgin
resounded ardent words and severe stipulations so that posterity would
continue to observe them.
In 1689, when he was 50 years old and at the height of his power,
received, probably through his confessor, Father La Chaise, the request
to consecrate his kingdom to the Sacred Heart, which request was
transmitted to St. Margaret Mary Alacoque, who had a vision in the
convent of Paray-le-Monial on June 17th of that year. This is the text: "Let
the first-born son of My Sacred Heart know that just as his birth in time
was obtained by devotion to the merits of My holy Infancy, in the same
way he will obtain his birth in grace and eternal glory by the
consecration that he will make of himself to My adorable Heart, which
wishes to triumph over his, and by means of It, over the great of the
earth. It wants to reign in his palace, be painted on his standards and
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stamped on his weapons in order to make them victorious over his
enemies, bending proud and haughty heads at his feet, to make him
triumph over all the Church's enemies." (FPM, pp. 202-06).
Note, however, that although He made such a request, Our Lord soon
afterwards revealed to the same seer: "It will not be human powers that
will advance devotion to the Sacred Heart, but they and the Kingdom of
the Sacred Heart will be established by means of poor and despised
people and in the mist of contradictions, in such a way that it will not be
possible to attribute it to any human power or merit." (op.cit.,p. 219).
And in fact, Louis XIV, although heir to a centuries-old traditional
Catholic devotion, as we shall show later, did not consider the request,
even avoiding revealing that he had received it. For the King of France,
such a request could not seem strange as it would to the modern
mentality, but either because he was ill-advised or because he was the
victim at that moment of an attack of grandeur, he put aside the
devotion to the Sacred Heart, a consecration which was really a precious
and perhaps extreme offer.
Exactly one hundred years later, on June 17, 1789, feast of the
Sacred Heart, the Third Estate despoiled the Bourbon monarchy of its
powers. King Louis XVI, direct descent of Louis XIV and therefore aware
of the request and already a prisoner, tried to fulfill it with a solemn
promise, but it was too late. In the Temple Prison were found pictures of
the Sacred Heart with the consecration of France signed by Marie
Antoinette and Mme. Elizabeth, sister of Luis XVI, who then composed a
beautiful act of Christian resignation.
In 1793 the King of France was guillotined, and the same fate
occurred to almost all the royal family and a large part of their court. It
was revolution unchained against Christendom and its kings, from which
Our Lord had wished to preserve Catholic France. But the Supreme
Mercy was not listened to. In our time, can we say that the ministers of
the Lord did the same? Perhaps the divine offer was considered unlikely
in modern times!

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II – A TIME OF TRIAL FOR THE FATIMA POPES

THE SIGN OF CONTRADICTION OF THE TWENTIETH


CENTURY (1917-1958)

Whoever sets out to examine the events of Fatima must be aware that
a supernatural sign can only be expressed in the language of the
Scriptures and in continuation of Tradition, through which it is the divine
plan to direct the events of the world like the orbit of the universe. In this
language is the key to the authenticity and comprehension of every
heavenly sign, as is to be found in the prophecy of Fatima.
Nothing in History is fortuitous, and nothing escapes God's solicitude
for the life of His Church. Let us then recognize the proximate motive of
the apparitions of Fatima in order not to miss a manifestation of God's
love, the key of all knowledge. To miss it will be disastrous, as we shall
see.
In 1917 when the horrors of the First World War caused rivers of blood
and tears to flow without any end in sight, Pope Benedict XV, with all the
Church, begged the intercession of Mary Most Holy for peace. Here is the
origin of the Fatima event, when Our Lady appeared at the most crucial
hour of recent history to show mankind the way to eternal salvation and of
peace on Earth.
In the most crucial hour of all history, when human disorder and
massacres were to kill tens of millions of victims in the name of different
ideologies promoting a new world order, there was an intervention of
Providence through the Apparition of Our Lady of Fatima. Her message
was a help to restore the Christian traditional order, and to prevent the
growing disorder caused by the errors of socialism, liberalism and
communism. But was this message recognized, and heard? Or have
errors inoculated in churchmen, like modernism, blocked this offer of
assistance, thereby opening the Church to its enemies?
This is the question to be dealt with in these chapters.

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69
6 - BENEDICT XV: THE POPE TO WHOM OUR LADY
RESPONDED

The Pope Della Chiesa, Benedict XV


Giacomo Della Chiesa was a native of Genoa and
could pride himself on having a few Pontiffs and sea
wayfarers among his ancestors.
He worked in the State Secretariat, where he was
appointed deputy after his experience in Madrid as
secretary of the Nuncio Rampolla.
Della Chiesa was known for his convergence of
views with the forenamed important Sicilian prelate,
to whom he always remained close.
His career developed not only because of his diplomatic experience,
but also his focus on international matters.
The diplomatic policy of new equilibrium, in force at the time, had
mainly been conceived by Cardinal Rampolla. The new policy was
implemented so that the Holy See could establish ties with the new Liberal
Powers, - in particular the anticlerical republic of France – interrupting the
priority of Catholic alliances in Europe.
It was the policy aroused by a spirit of conciliation at any cost - also in
religious matters – previously condemned by Pius IX - that brought about
the ruinous ralliement in France.
Ralliement led to the Catholic hierarchy inviting French Catholics to
collaborate, - in theory, with any form of Government – in practice, with
the republican and anticlerical French Government in place at the end of
the XIX century. Could the Catholic Church possibly be helped by a plan
that was directly linked to the revolutionary powers opposed to Rome, and
which sought total isolation of the Holy See?
This spirit of compromise relied on gnostic managing opposites, - in
extremis of good and evil – which is the embodiment of freemasonry.
The fact is that Francis Joseph - the Emperor of the Sacred Empire –
vetoed the election of Rampolla at the Papal conclave of 1903, either
because of the Cardinal’s pro French policies, or because of his

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sympathetic views towards Masonic ideology. This veto eventually
brought about the defeat of Freemasonry’s objective of having its own
man, i.e. Rampolla, elected to the See of Peter. It also saw Rampolla’s
influence in the State Secretariat extinguished and the dispatch of Della
Chiesa to Bologna in 1907.
When the Pope asked, Our Lady answered
With the Papal election of 1914 the ralliement policy of Leo XIII’s
time reappeared, coinciding with the outbreak of World War I. It was only
too evident in the Vatican relations with the Portuguese Republic, that it
was pursuing agreements in all directions and that its policies were open to
the new Society of Nations´ internationalism.
Yet, right from the moment of his election to the Pontificate, on 6
September 1914, Della Chiesa became conscious that the diplomatic
action of the Vatican, - at that tragic moment for Humanity – could not be
limited to invoking peace between all those who were massacring each
other without mercy.
In those years one of the most incredible and censured episodes of
mass genocide in history took place. Between 1915 and 1916 the Turks
massacred more than one million Christian Armenians while the world
looked on with total indifference. The Holy See appealed to Europe
without success and stood by helpless as Christians who refused to convert
to Islam were either massacred or deported.
The Pope was therefore aware of the limits of diplomacy and knew that
the victims of these persecutions, and of the war, needed something more
than the usual appeals for peace that invariably were no more than a show
of false emotion.
There was an urgent need for an invocation to Heaven, a need to
involve the people in prayer. This pious plea of the Pope was the origin of
the ‘Regina Pacis’ appeal, that has marked the Pontificate of Della Chiesa,
that will be regarded here in the light of two influences that marked it: the
“Spirit of Piety” and the spirit of conciliation. We shall see that the latter
one prevailed in the end and that the Pope spurred on by the Spirit of Piety
and by the Christian sense of history invoked the intervention of the
Mother of God, who answered his plea from Fatima.
The “Spirit of Piety” that animated Benedict XV
The influence of this Spirit is mainly recognizable in the devotion of
Pope Benedict XV to Mary Mediatrix, who is intimately connected to the
divine projects of that historical period, on which Pope Benedict has
written many sublime pages. The Pope said in his Speech. “È pur troppo
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vero” (It’s only too true), at the Consistory of 24 December 1915: “She is
the ‘aurora pacis rutilans’ in the darkness of the distraught world; She is
The One that doesn’t linger with The Son the imploration of peace,
although ‘nondum venerit hora eius’ (Jn 7, 30); She is The One that, has
always intervened to escape the groaning Humanity at the time of
danger, She will now hasten faster at our plea, Mother to many orphans,
The One called upon in such tremendous ruin”.
Let us recall the Papal Letter to Cardinal Gasparri of 5 May 1917,
pleading for the distressed children of the great Mother of God and Her
intercession in favor of peace at this tremendous hour. We would like to
underline the importance of these texts, as they are very important tools
for broadening the understanding of the divine Mediation of Mary Most
Holy. At that time when a wave of hate engulfed the world as never before
in history, “in such tremendous ruin... we must presuppose the
intervention of The One that... has always intervened to escape the
groaning Humanity at the time of danger ...”
One can understand how in calling for the Mediation of Mary, Benedict
XV had in mind the miraculous intervention that occurred when St. Joan
of Arc came to the rescue of France. Under this light one can see the
mystery of the pontificate of this Pope.
On one side, Benedict XV animated by the Spirit of Piety, believed that
the intervention of the Mother of God could change the course of history.
But on the other hand he kept this trust inside his own conscience, not
wanting to become publicly involved in something that Roman theology
had not yet pronounced on.
Let us look into the question of the Mediation of Mary.
The well known Father Gabriele Roschini, a professor specialized in
studies on Mary Most Holy, considers the matter in the following way: “ it
is debated whether in the Mediation of Mary, besides the moral causation
(the one of intercession), one must also admit the instrumental physical
causation [the one of intervention?] (Dizionario di Mariologia, Ed.
Studium, Roma, 1961, p. 349; EC, v. XIII, p. 576).
Should the matter, which is very important considering the great
apparitions of Mary of our time, not concern directly the Vicar of Jesus
Christ? The fact is that the theological speculations - fluctuating between
theory and reality – remaining uncertain and without a Catholic definition,
can arouse resistance to recognizing supernatural intervention within the
natural world, which could affect the substance of Faith itself, with
ruinous consequences.
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What had the Pope asked for? In order to understand Fatima we must
consider its prime cause: the papal plea. This way it becomes clear that in
1917 the “Celestial Church” responded by warning immediately the
“Church Militant” of the great impending dangers, and to do so it utilized
signs and means of proportional dimension.
The threat was coming essentially from a materialistic mentality, which
was corroding the Christian sense of life and destroying the Faith. The
pungent spirit that aroused materialism was directed at obstructing Papal
recourse to divine assistance. Now, the difficulty in calling upon celestial
help was proof of its urgent need. It meant recognizing that naturalism at
this time had made Catholics forget – if not ignore – that divine
intervention in the life of humanity can save men of good will.
In order to awaken this belief in Catholics, Our Lady appeared at the
Cova d’Iria, demonstrating, by the date it occurred, the cause-effect link
between the Pope’s plea to Our Lady and Her response.
The Pope’s invocation, for the intervention of Holy Mary, to illuminate
the road leading to world peace, did not remain unheard!
At the height of World War I, when rivers of blood and tears
predominated, and with no possible glimpse of an end to such misery,
Benedict XV decided to appeal to the Heart of Jesus through His Mother
to obtain world peace. He set the process in motion with a letter to the
Secretary of State Cardinal Gasparri. Let us look at the terms of both the
papal plea – that must by now be acknowledged as the principle cause of
the Apparitions – and of the Message that answered it. These are the terms
of his letter, including dispositions, requesting that the whole Church
invoke the Queen of Peace in its most frequent prayers, that is the
Lauretan Litanies:
"Queen of Peace...To such an end, let the prayer of the miserable
human family be raised, more frequently, humbly, and trustingly to beg of
Him the end of this terrible flagellation. Let each one purify himself with
greater frequency in the washbowl of sacramental confession, and to the
most loving Heart of Jesus let him offer his supplications with affectionate
insistence.
"And since all graces that the Author of all good deigns to vouchsafe to
the poor descendants of Adam come, by way of the loving counsel of His
Divine Providence, through the hands of the Most Holy Virgin, We wish
there to be directed to the Great Mother of God in this terrible hour, more
than ever the heartfelt and trusting petition of her so afflicted children. We
therefore give unto your charge, Lord Cardinal, to make known to all the

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bishops of the world our burning desire that recourse be had to the Heart
of Jesus, Throne of graces, through Mary. With this intent we ordain that
from the first day of the coming month of June, there be inserted in the
Litany of Loreto the invocation,
Regina pacis, ora pro nobis .
Regina pacis, ora pro nobis .
"Let therefore be raised to Mary, who is the Mother of Mercy and all-
powerful in grace, from every corner of the earth, from majestic temples
and little chapels, from palaces and rich mansions of the great, as well as
from the poorest huts where faithful souls are lodged, from the bloodied
fields and seas, the pious and devout invocation, and may it raise to Her
the anguished cry of mothers and wives, the weeping of innocent children,
the sighing of all noble hearts: may It move Her loving and most benign
solicitude to obtain for this negligent world the longed-for peace, and may
it remind future centuries of the efficacy of Her intercession and the
greatness of the benefits obtained by Her for Her children."
Queen of Peace, pray for us!
The letter is dated May 5th, 1917. Eight days later, on May 13th, in the
Cova da Iria in Fatima, Mary Most Holy appeared, for the first time, like a
rainbow of peace and grace, to show mankind the way of true peace in this
world and of eternal salvation in the next. Her Message contained advice,
requests and promises that demonstrated how the prompt maternal
assistance had come to indicate the will of God for our generation, the
only pathway to peace and to the salvation of many souls.
She was answering the pope’s invocation with a message of peace.
Would she be recognized? At first this extraordinary event remained
confined to the local region, but with the passing of time there began "an
astonishing influx of pilgrims incomparably greater than at Lourdes during
the apparitions there, and in spite of the difficulty of access" (NDOC, page
95).
Our Lady had responded to the Pope with messages, with warnings,
and the promises of the Message of Fatima.
The kernel of the Message of Fatima is contained in the words of Our
Lady spoken on July 13th, 1917, and recorded in the memoirs of Sister
Lucia, the 10-year-old shepherdess, who accompanied by her little cousins
Francisco and Jacinta, aged 9 and 7, saw and spoke with Our Lady in the
Cova da Iria at Fatima. It was the third apparition, and Mary Most Holy
caused the children to see Hell.
As can be seen, it is a complete message to show how to obtain peace
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for our time. It is recalled that the cause of wars, famines, arid revolutions,
is offence against God. The imminent danger is revealed: the errors that
Russia will spread throughout the world. A worse war is predicted than the
one raging in 1917 (and its forewarning sign) as a punishment for the
world's crimes. Persecutions of the Church and the Holy Father are
predicted. And the only and necessary way to avoid all these evils is
indicated. But, permitting us to see that it will not be followed, it still
confirms hope in the final promise: In the end, my love will triumph; the
gates of Hell will not prevail.
In the message which began by showing the greatest danger for men,
which is eternal perdition, or Hell, Mary Most Holy in her motherly way
consoles the little shepherds, saying: "If they do what I tell you, many
souls will be saved and they will have peace".
In addition to the general appeal, there was one reserved to the
hierarchy and the pope. What more could the Holy Father wish for than a
celestial indication to obtain peace for the world? The terms of the
message show conformity with the request of Benedict XV, and also in the
implicit explanation of the Divine Plan that determined the grandiose
response, which was the apparition of Fatima.
In fact, the Pope's letter invoked the Most Sacred Heart, the love of
Jesus, through the Mediatrix of all graces, the Mother of God. It requested
that everyone purify himself in order to pray and make reparation and that
the Church with all its bishops have recourse to the Queen of Peace, using
the invocation ordered by the Pontiff, so that through the centuries glory
would be given to the power of intercession and the triumph of Blessed
Mary.
Years later, Lucia would confirm this plan with the explanation given by
Our Lord concerning the reason why He would not grant the conversion of
Russia unless the Pope made the requested consecration: "Because I want
all My Church to recognize this consecration as a triumph of the
Immaculate Heart of Mary, so that this devotion might afterwards be
extended and that the devotion to this Immaculate Heart might be placed
beside the devotion to My Divine Heart" (DOC. p. 415). All this is not only
in conformity in the manner in which the request of Benedict XV was made,
but also with the Church’s traditional language.
There is a devotional continuity with messages given to saints in
preceding eras; a close connection between the requests of the Sacred Heart
of Jesus and the Immaculate Heart of Mary. And both closely follow the

75
course of historic events. Concerning this, it will be surprising what we shall
see further on, with reference to the King of France.

The Great Miracle of the Sun


So there is an extraordinary link between Fatima and the Apocalypse - a
fact predicted as well by saints prior to the apparitions of the Blessed Virgin,
as is the case of St. Louis Marie Grignion de Montfort.
On October 13th, 1917, a date Our Lady had predicted would bring a
great miracle "so that all may believe", there were around 70 thousand
people witnessing the event. It was awaited even in France, according to a
published letter (NDOC, pp. 23-4). Fr. José Ferreira de Lacerda would later
write: "Rare was the Portuguese newspaper, whether daily or weekly,
whether Catholic or independent or free-thinking, which did not refer to
the happenings in Fatima, and most especially to the phenomenon of the
sun" (NDOC, p. 65).
These notices give an idea of the dimensions and universality of the
event, in spite of the obstacles created by the civil authorities and the
silence of the churchmen. It is very important to consider this. In fact,
what God wanted to be known was ignored by His ministers.
An objective fact anyhow is confirmed: 1917, the year of the
Apparition of Mary, was also the year of the Russian Revolution that
changed the world. In 1917 God had therefore given through the
Immaculate Heart of Mary, an unequivocal sign of His will. One must
assume that the fact that this was not recognized confirms the difficulties
of religious nature, to the acceptance of a message regarding a design of
God. And these difficulties were, even then, of such a degree, that help us
understand how much naturalism and the secularization plot had
influenced the clerics of the Church.
With regard to the affinity of the message of Fatima to the historic
moment, in the world and in the Church, that is the very reason for this
book, and it will be seen in practically every one of its pages.
Here it will hardly be necessary to emphasize that from the beginning it
has been public knowledge that the secret message referred to world war,
and therefore, to historic events of painful reality. Besides that, it would be
possible for the ecclesiastical authorities to learn the secret if they so
wished. They, however, did not recognize the "benign solicitude of a

76
grandiose intercession", as Benedict XV had written. For what obscure
reason?
Was Pope Benedict XV informed about Fatima?
At first sight, there might appear to be a chronological difficulty for
Benedict XV to recognize Fatima, as the requests to the Pope were defined
only years later: the one for the reparation Communions of the first 5
Saturdays of 1925, and the one for the Consecration of Russia by the Pope
with all Catholic Bishops, only in 1929.
However during this pontificate, which lasted until 1922, there had
been enough time to evaluate the veracity of the Apparitions of Fatima.
There are two consistent clues that Benedict XV knew of the facts
pertaining to the Apparitions of Fatima right from the beginning:
- His brief “Quo vehementius” of 17 January 1917, that reinstated the
Diocese of Leiria, and the inclusion in it of Fatima, which had been
incorporated since 1881 to the Diocese of Lisbon;
- His letter of 29 April 1918 to the Portuguese Episcopacy, in which
there is a reference to “an extraordinary help on behalf of the Mother of
God”. (Critical Synthesis of Fatima”, Sebastião Martins dos Reis).
With the reinstatement of the local Diocese, the canonical process to
verify the authenticity of the apparitions would have found, in the new
Bishop, the judge required. Unfortunately, the opening of this process was
delayed. As far as the difficulties involved, the Vatican´ s policy of
reinstating diplomatic relations with the Portuguese Republic must also be
considered. In an effort to reinstate diplomatic relations Benedict XV in
1919 made an appeal to Portuguese Catholics, inviting them to submit to the
ruling authorities (a Portuguese ralliement). The Cardinal Patriarch of Lisbon,
Mendes Belo, who until 1919 had remained exiled by the Government of
the Republic, returned from Rome full of a spirit that was more diplomatic
than religious. The Patriarch was also in charge of the Diocese of Leiria -
therefore of Fatima – and believing that the Fatima Event would cause
conflict between the Church and the state he threatened to excommunicate
any priest who attempted to publicize the events of Fatima.
One must consider, though, that this fact may not be used by the
supporters of the fake apparitions of Medjugorje to compare it with the
condemnation that such apparitions have received from the Bishop of
Mostar, who could use the vast dossier of the canonic process which lasted
many years. At Fatima, there was not such a process at the time, and when
it started seven years later, they did not find elements to put in doubt the
Event or which could condemn the words of the Message of Fatima.
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In 1920 Benedict XV appointed to the Diocese of Leiria Monsignor
José Alves Correia da Silva, who was consecrated bishop in July and took
possession of the diocese in August of that year. However, confessing that
he was strange to the Fatima events, he had the canonical process opened
to certify them only in May of 1922, under a new Pope, that is Pius XI,
whose name is mentioned in the Message. The first official questioning of
the seer Lucia was in 1924. Thus seven years had passed before the
Church began to take due notice of the message, twice the time needed to
officially recognize the Lourdes apparitions, in spite of the opposition of
the civil authorities and the distrust of the religious, in France as well.
This delay cannot be justified by prudence; on the contrary, it proves
that in the pontificate of Benedict XV, who died in 1922 without making
any public pronouncement on Fatima, a considerable distance existed
between making an appeal to Mary Most Holy for peace on earth and
believing that the answer could be given by an apparition from Heaven.
And yet, can it be denied that Our Lady answered the Pope's appeal? It is
easier to suppose that the faith which had inspired Benedict XV to
convoke the bishops, the clergy, and the faithful to ask for peace was not
sufficient to merit hope in an answer which would transcend the darkness
and the threats of this world.
The contents of Our Lady’s message would have been divulged only
years later and the official recognition by the Church came only in 1930,
13 years after the great miracle of the sun, which had happened “so that
everyone can see well to believe” as announced by Our Lady. If we excuse
the earthly Rome of this silence, are we not accusing Heaven? What
solicitude more benign or what intercession could be more efficacious for
peace on the part of the Heavenly Mother? What wonderful benefits if the
pope would acknowledge it!
Why Benedict XV did not recognize the answer of Our Lady?
We have come to the question whether the year 1917, which was
crucial for many reasons, also marked a change within the Church.
Now, this Pope was the one who had written “of gratitude towards
God and towards the august Virgin, to have always intervened to escape
the groaning Humanity at the time of danger... at our plea.”
In light of the facts concerning Fatima, in which the Message expresses
the divine will, we must consider what was supposed to be the work of the
ecclesiastic authority according to the Faith for the Church’s own good, and
the delays in accepting the extraordinary counsels of Our Lady. These

78
considerations must begin from the hour of the Divine Sign was known by
the ministers of the Church, that is from 1917, during the pontificate of
Benedict XV who, as we have seen, at an inspired moment invoked - with
the whole Church – a plea to Heaven for peace.
The main issue to be clarified is therefore whether the event of Fatima –
of which the gravity is now recognized – has been promptly considered in
its astonishing extent by the Church as a divine response.
The answer to this first question lies partially in the amazement it caused.
Even at present the Catholic world has not given the due importance to the
link between the following dates: the Pope’s invocation for peace on 5 May
and the prompt response by Our Lady on 13 May, which indicated the
causes of the wars, their future course and the solution to be found through
the acceptance of a divine plan, totally complying with the normal piety of
the Church.
Witnessing and recording the events of Fatima was Canon Manuel
Nunes Formigão, Doctor in Canon Law and Theology from the Gregorian
University in Rome. According to his notes, on the 13th of July there were
between 4 to 5 thousand people in the Cova da Iria; in Aug. between 15 to
18 thousand and in Sept. between 25 to 30 thousand. (NDOC, pp. 362, 366,
374).
It is important to consider that – from the first apparitions - it was known
that the young shepherds had received a secret. This had awakened great
interest on behalf of the mayor of Vila Nova de Ourèm who was a
freemason, and that on 13th August he went to the site to try to extract the
secret from Lucia; not succeeding, he took her to the parish priest Fr.
Ferreira demanding that he obtain the message from the girl. The Seer
answered: “It is true (I’ve received a secret), but I must not reveal it. If
Your Reverence wants to know it, I shall ask the Lady, and if she will
authorize it, then I shall reveal it to you” (TSF. p. 113). Faced with such
firmness the mayor took the children to Ourém where, isolating and
threatening them with death, he tried to find out the Secret of Our Lady.
However, even using these means, he didn’t succeed. This displays the
strength of the faith awakened by Our Lady in the children.
The Fatima Event and the Faith.
As can be seen, already from the beginning the anti-clerical authorities
were more interested in the message than the ecclesiastical authorities,
who came to see in these events more reason for embarrassment than
providential assistance for the Church.
Let us evaluate these points by examining the following questions:
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1. Whether the message of Fatima is couched in the Church's
traditional language and conforms to the request made by Benedict XV;
2. Whether its warnings and requests are pertinent to the historical
moment in which they were given;
3. With the above points satisfied, what can be the consequence for the
Church and its hierarchy to ignore such a response?
In the first place it is necessary to say that the Church teaches as a truth
of the Faith that revelation was concluded with the death of the last
apostle. Therefore, no supernatural message is going to come to add
anything to Revelation. By the same Revelation we know that the greatest
intervention of God in the natural order was the incarnation of the Second
Person of the Most Holy Trinity.
This was the summit of a long series of super-natural interventions in
preparation of that supreme event. However, after His Life, Passion and
Death, the Word of God incarnate left His Church in the world - the
visible sign of His power of Lord of History – in order that its hierarchy
and Pastor in every historical time used this power to guide the faithful
following the Will of God and teaching them that if they ask the Father in
the name of Jesus they would be heard. Faith, hope, and charity in the
Church are expressed in prayer and in the Holy Sacrifice of the Mass,
which are requests for divine intervention.
It is clear that the supernatural response follows the plans of God, Who
directs events and sends His prophets when they become necessary. The
reason why they were sent are self-explanatory. For example, today we
know that St. Pius X was the prophet who warned of the Modernist
scourge, which is known today as Progressivism.
These ideas are designed to kill the supernatural in human society.
Supernatural language, veiled to the imperfect spiritual vision of man,
becomes undecipherable for the rationalist mentality which tries to explain
it in the natural order. In as much as this blindness is lamentable when it
attempts to explain events in the world, it becomes even more so when it
manifests itself within the Church to explain spiritual facts. Given this
situation it takes the form of a lethal apostasy.
However, since signs, miracles and prophecies do not happen by
chance, and since the Church itself, which confirmed these events, teaches
that it is instituted and guided by Divine Providence, naturalistic systems
are left with no other alternative than to look for the complete destruction
of Religion. By casting doubt on the Christian sense of history, it contests
the Faith itself.
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Divine Providence, having instituted the Church with the Pope as its
head in order to guide men, will guide him with special graces. This is a
fact verified in history.
It will depend, however, on the use that the person who occupies the
supreme See makes of his powers, whether to ask for divine aid or to
acknowledge it in order to gain a good result regarding the very Faith.
To know whether the Message of Fatima is couched in the Church's
traditional language and conforms to the request made by Benedict XV,
we just have to consider here the “Spirit of piety” moving this Pope in the
belief of the Mediation of the Mother of God (see above).
The appropriate answer from Heaven to manifest this divine Mediation
of Mary was given by the Apparition of Fatima in that terrible hour for
mankind.
The religious crossroad of 1917 – We have already considered the
question whether the warnings and requests of the Fatima Message were
pertinent to the historical moment in which they were given. And we have
also considered the condition of the Church after the Pontificate of St Pius
X. In fact, the behaviour of many clerics against Fatima, which we are
going to verify here, is enough to signify, on one side, a decline of faith
and morals in the Christian world, and on the other, how urgent and
necessary this help had become for the whole world.
Those wars and revolutions cited in the Message were like a blast to
render visible the Western Civilization’ deplorable state of affairs.
One must consider that in 1917 – the year of the Apparition of Mary –
World War I was in full swing, and to this we must add the Russian
Revolution that would scourge the world.
These historical events, that were terribly evident, had been preceded by
a weakening of the Christian sense of life and history that should have
helped Catholics not only to seek divine help, but also to recognize and
enforce every sign from Heaven to defend the Faith.
The initiative announced by Pope Benedict was a sign of faith that
should have expressed itself thereafter in recognition of the Fatima
response, and implementing its requests together with a testimony of
gratitude glorifying the Lord. However, all of these factors were lacking at
the time, indicating a decline of faith in the Church.
It is true that at the beginning, the event of Fatima remained limited to
Portugal, although within a few days “a huge flow of pilgrims started, far
superior to the one of Lourdes at the time of the Apparitions, even

81
considering the difficulties of access” (NDOC p. 95). But regrettably there
was no interest from the Church’s hierarchy in considering the origin of
the event. So, we can say that the lack of enthusiasm with which the Event
of Fatima was received, from the beginning till today, is testimony to how
pertinent the Message was, and is, to the deteriorating religious decline
both in 1917 and the present day.
We can follow this religious decline through the history of Fatima. As
we have seen, right from the beginning, the anticlerical authorities showed
more interest in the Message of Fatima, than their ecclesiastical
counterparts.
The universality of the Event was testified to by the faithful, who
hastened in their thousands to the site of the apparitions despite all the
difficulties of access and lack of information. It would have been easy for
the religious authorities to find out about the Secret from the start. They
only had to ask the seers and all would have been revealed. Yet, those
authorities did not, unfortunately, recognize “the very kind promptness of
obtaining for the distraught world the effectiveness of Her intercession
and the greatness of the benefit by Her given to us”, according to the
words of Benedict XV.
The result of ignoring the Event of Fatima
Of course, in 1917, there were grave reasons for the extraordinary Event
of Fatima to embarrass the Portuguese ecclesiastic authorities. They were
frequently accused by the freemason Government of stirring up the people
with ‘subversive’ devotions; accusations that often placed the religious
authorities under extreme pressure. But it not only embarrassed the
Portuguese clerics; it also created a cautious reticence in the Vatican.
However, to say that the happenings in Fatima had not reached the vertex
of the Church – if not during those months of war and immediately
afterwards - would be misleading.
With the above conditions satisfied, that is the perfect conformity of the
Message of Fatima with the appeal of the Pope Benedict XV during a
ruinous situation of the world, let us consider the 3rd point:
- What can be the expected consequence for the Church and its
hierarchy by ignoring such a divine response offering special help?
As far as the Church is concerned, the apparitions of Mary are a
‘reality’. They are signs of divine light. But if the light is shaded, is it not
true that the human vision also becomes more confused? Here we shall see
how this shading will have obscured the comprehension of the ministers of
the Lord regarding the events of Fatima.
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In 1917, just before the tremendous communist insurrection, Benedict
XV blamed the French Revolution for the infiltration of humanism into
the Church´ s clerical ranks. However, to a certain extent his views were
invalidated by the fact that the revolution that was about to explode in
Russia, during his own pontificate – was far to transcend the horrors
described by Benedict as belonging to the past.
The fruits of the Russian revolution were to permeate the civil and
clerical world of the time. Indeed, it went as far as striking – in the 1960
post-conciliatory world – the very summit of the Church.
How come Benedict XV was not accusing Communism – that was
impending at the time – which had been previously condemned by
preceding popes, and that was about to wreak havoc as never before in the
world? Is it possible that Benedict was not concerned about it?
As a matter of fact in 1917 – the year of the Apparition of Fatima – the
most crucial moments of World War I occurred, these events caused
millions of victims in Europe, and resulted in the destruction of the last
great defenses of western Christian Civilization.
This proved to be a decisive crossroad for Humanity: on one side – the
direction of the historical plot in which century long rebellions converged
and grew to an apex with the revolution in Russia; on the other side – the
direction of the intervention of the Mother of God, whose Message,
endorsed by the miracle of the sun of a greatness never seen before, sealed
its decisive importance in human history.
It is never too much to repeat what happened in 1917 in the period of
the Fatima Apparitions; 1917 is the year in which appeared signs of a
struggle of metaphysical order. It is the year during which the virus of
revolution was injected into Russia with the help of financing from
freemasonry to its charismatic leaders, Lenin and Trotski. The former
started off from Switzerland with eight million gold sterling pounds and
crossed Germany in a sealed wagon, following a pact agreed with the
Germans. The latter, Trotski, joined Lenin from Canada, carrying
substantial finances and being accompanied by trained revolutionaries and
a considerable shipment of arms. Lenin was faced with only a ban from
crossing Austria issued by the Catholic Emperor blessed Karl I; Trotski
was only temporarily delayed by an order of Canadian customs.
Freemasonry - the secret sect and organization that plans the Revolution of
the world - had achieved by 1917 such power that its members in
commemorating the two hundred years of its creation and the anniversary
of Giordano Bruno, challenged the Church directly in St. Peter’s Place and

83
below the Pope’s own windows with sacrilegious raids. They were waving
signs picturing St. Michael Archangel being trampled down by Lucifer,
and they were shouting that Satan would reign in the Vatican making the
Pope his slave!
Father Maximillian Maria Kolbe, witness to the sinister show, which
depicted a much more universal attempt - from the forces of evil against
the forces of Heaven - decided to form the “Militia of the Immaculate” to
face the hordes of freemasons by praying for their conversion. Let us
recall that St. Michael is a central figure in preceding the events of Fatima
and concluding with the Third Secret.
One must underline other occurrences of great importance of that year
that fashioned future events. In the international field, the principles of
freemasonry, under the facade of human rights, were asserted with the
formulation of the “Society of Nations”, forerunner of today’s United
Nations. In addition, Zionism obtained an important victory for the
building of the State of Israel with the endorsement of the British minister
Balfour. We shall recollect here that the return of Jerusalem to Hebrew
control, occurred with the Six Day War in 1967, recalls the end of the time
of the nations, predicted by Jesus (Lk 21, 24).
Following the description of these political and social events, events
that were decisive for the life of the world – and today we are aware of
how much they meant! – Catholics should not avoid thinking that these
former events, in a silent way, had a significant effect on the Church and
the Papacy. We shall see that this question is indirectly answered by the
position of many clerics to the Event of Fatima and to the message of Our
Lady.
The Church from Saint Pius X to Benedict XV
St. Pius X taught: "Our duty is to defend
the truth and the law of Christ: from where the
duty to illustrate and to define the notion of
the most important truths, natural or
supernatural, also too you darken and you
forget to our days. […] We know very well
that We will disturb a few, saying that we will
necessarily deal with Politics. But every
correct estimator of the things sees that the
Supreme Pontiff, invested by God of the
supreme Magisterium cannot absolutely separate the things that belong to

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the faith and the customs from the politics." (SPX, p. 365).)
"What is Politics but the application of the moral law to the civil and
social life of people and nations? Therefore, the Pope that is the supreme
teacher of the moral law in the world, will also do Politics. He has the
right and duty to do it." (9.11.1903))
During the ordinary exercise of his Papal authority within the Church,
Benedict XV – coming from a diplomatic background – did not believe he
had to follow Saint Pius X’s footsteps, who had used his authority
essentially for the affirmation and for the defense of the Doctrine of
Christ. This he had done internally, against the infiltration of devious
modernism within the Church; and externally, against the open
secularization of the Christian States.
Catholic Action was therefore a valuable weapon to defend the rights of
God in human society. But if this task were handed over to the political
parties by the priests, the cure would become worse than the illness. For
this reason Pope St. Pius X wrote the encyclical “Il fermo proposito”
(5.6.1905) on Catholic Action, where he said: “While we are pointing to
everybody the straight line norm of the Catholic action, we cannot
dissimulate the heavy danger, to which, for the condition of the times, the
Clergy is exposed today; and to give excessive importance to material
interest of the people, neglecting those much more serious connected with
his sacred office. The priest, elevated above the other men to complete the
mission received from God, has to equally keep himself above all the
human interests, of all conflicts, of all the classes of the society. His own
field is the Church, where as ambassador of God he preaches the truth
and inculcates with the respect of the rights of God also the rights of all
the creatures.”
Here is the danger Benedict XV had not seen, that this Christian
Democratic Revolution came from the humanitarianism of the Sillon (Enc.
Notre charge apostolique), which taught that the Church should become
essentially a sponsor of social good, of assistance, of union and peace
among men. Therefore, what was a theological error was translated
subsequently into a social error. In fact, this molded a faith designed to
civilize, rather than to sanctify, which subjected the transcendent goal of
the personal and social life to a materialistic one.
The diplomatic pontificate of Benedict XV
The message that predicted tragedies of gargantuan proportions, was

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accompanied by the offer of divine help. Why didn’t the men of the
Church accept it? Is it possible that while the Fatima Message contained
warnings about the errors to be spread by Russia, the Pope in Rome made
a conscience decision not to act in preventing these cataclysmic world
problems from happening?
In the year that the new Canon Law, enacted by Pope Saint Pius X, but
promulgated by his successor, Benedict XV, continued to condemn – in
words – modernism, described as the “collector of all heresies”, which
was spreading its errors throughout he world – much in the same way as
his predecessor had seen it penetrating even the sanctum of the Church.
However, the barriers erected by Pius X against such evil started to be
slowly dismantled by his successor.
Benedict XV certainly didn’t have the intent of helping modernist
disorder, however, being too keen on diplomatic solutions, he ignored the
problem, probably thinking he was saving the Church from the isolation
that the world attributed to intransigent Catholic reactionaries. He would
follow diplomatic routes, even when religious questions were at stake,
with the idea of freeing the Papacy from that straitjacket imposed upon it
by the revolutionary powers for the last two centuries.
Pope Pius X had erected solid barriers against modernism and, with
severe intransigence, he had forced ecclesiastics into an oath against
modernism, promulgating excommunication ‘ipso facto’ of all supporters
of the movement that betrayed the essence of the Faith.
Pope Benedict XV renewed the need for the oath. However, hoping to
establish an internal tranquility within the Church - with the publication of
his encyclical ‘Ad beatissimi,’ he reproached those Catholics who had
proclaimed themselves integrists in order to distinguish themselves from
the liberals. St Pius X had defended the integral vision of the Faith, which
consisted in “to restore everything in Christ”. It was this edict that was
blamed for divisions becoming apparent among Catholics rather than the
deviations of liberalism – which had been condemned by all previous
popes.
When in 1921 an international intrigue involved the “Sodalitium” - a
true stronghold against modernism that had been promoted under Saint
Pius X – Benedict XV, in order to avoid any embarrassment that might be
caused by critics from the outside world, asked Monsignor Benigni, who
was responsible for the running of the organization - known as “La
Sapinière” – to close it down. Was there any other organization capable of
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replacing it in its struggle to make the people aware of the truth behind
liberalism and humanism? No, there wasn’t! On the contrary, from the
beginning of his pontificate, Benedict XV had permitted a risky opening
up of Catholic newspapers to modernist tendencies, which had been
reproved by Saint Pius X (AAS, 1st Dec. 1912).
Already in October 1914, Benedict XV expressed – through the
Secretary of State, Cardinal Gasparri – that Pope Pius X’s warnings were
not to be taken as prohibitive measures (E.C. VI, p. 462). This was enough
for a progressive kind of journalism - that was anxious to give a start to a
‘bringing up to date’ of the Church to modern times – to raise its voice
haughtily, pushing forward the errors reproached by St Pius X.
Errors calling for the separation of Church and state, the movement of
interlacing different beliefs and democracy mixed with religion - in one
word, secularization proposed under the banner of Christian democracy.
The great problem of Catholic Action
The Sacred Writings as well as setting out the Ten Commandments for
our personal behavior also reveal the origin and aim of the human being
and also the principles that should rule human society. This is the essence
of Christianity: forms of government can vary, but the underlying
principle is unique, founded upon the natural and divine law. Human
society together with the individual are composed of body and soul, of a
material and a spiritual order. The latter transcends mere material affairs –
it represents for man the essential guide to his final destiny. Good
governments on earth are therefore, according the divine religion, those
that don't separate the two powers. In this way the spiritual principles
regulate the temporal power, and everything in society follows the plan of
human liberty desired by God.
However, an historical moment arrived when the modern State was
separated from the Church, setting aside the divine Law. How could the
Church not stigmatize this "monstrosity" (St. Pius X), and Christianity
passively accept it without sliding into religious decline?
Yet, in modern times the very idea of the natural bond between Church
and State, implicit in the divine Law, was banished from the human mind,
including those of many Catholics. In order to face this problem the
Church called upon Catholic groups to act in defense of the Catholic
Religion in the civil society.

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These organizations flourished under different names in many countries
but were reborn under the title of “Catholic Action”. Their direction now
depended directly on the Church’s hierarchy and clergy.

The advent of a Christian democracy


This direction, regarding the defense of religious principles, proved to
be effective but in a short while became a problem as many clerics started
to adhere to the new ideas, which formed political parties such as
“Christian Democracy”. This party was founded to purportedly support a
“new Catholic action”, an idea condemned by the popes, but later accepted
by Benedict XV. Let us follow this course.
Antonio Gramsci, the well known communist thinker, on the occasion
of the foundation of the Popular Party (Christian Democrat), wrote:
"Catholicism reappeared to the light of history as being rather modified,
rather reformed [...]; the Populars represent a necessary phase in the
development of the Italian proletariat towards communism. Democratic
Catholicism will achieve what socialism is unable to do [in a Christian
society]: to mix, to ordain, to animate and finally to commit suicide". The
plan of Gramsci was: "let us involve Catholics in collaboration with us and
then we will eliminate them" (Quaderni dal Carcere). Gramsci saw
Catholicism and the Papacy as a kind of political party, inevitably the
consequence of "Christian Democratic thought" leveled to the "social
doctrine of the Church" as their political program. In this sense, also his
words were made true: "The Papacy has struck out Modernism [St. Pius
X] as a reforming tendency introduced into the Church, but at the same
time it has developed popularism [Benedict XV onwards], which is the
social-economic basis of Modernism". In fact, the admission of the values
and the democratic methods represented the idea that social-politics was
the priority which every religion had to serve. This way, the Christian
Democratic idea is essentially an overturn of the relationship between
politics and religion: the man (politics) takes the place of God (religion),
where the idol of progress opposes Truth, the “religion of man” instead of
God’s religion. But at this point: "Socialism is precisely the religion that
will suppress Christianity"…

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"The praxis philosophy" – a phrase that points out the dialectical and
historical materialism - "implies this whole cultural past, the Reform and
the “Roman revolution”, the French revolution and the German
philosophy, the Calvinism and the classical English economy, the secular
liberalism and the historicism that is at the base of the whole modern
conception of life. The praxis philosophy is the crowning of this whole
movement of moral and intellectual reform [that is] Protestant reform +
French revolution. (Gramsci, 'Audacia e fede', in Avanti!, in 'Sotto la
Mole', 1916-20. Einaudi, Torino 1960, p. 148).
The main objective of relations between the Church and Catholic
nations, had always been seen by St. Pius X as the defense of Catholic
principles. As far as Portugal was concerned the Pope – with the
Encyclical “Jamdudum in Lusitania” of 24 May 1911 – accused the
anticlerical forces of the Republic of imposing austere measures against
the Church and condemned as absurd and monstrous the law of separation
between the Church and the Portuguese State. This refusal to accept any
compromises in relation to Religion - as happened in 1905 with the
anticlerical French Government - caused the usual persecutions, the exile
of bishops and the imprisonment of priests, but in praise of God, also a
strong reinforcement of the Faith, as we shall see later in the resistance to
the revolutionary advance during the days of the Fatima Apparitions.
With the pontificate of Benedict XV this position changed. Once the
war ended, the diplomatic relations between Lisbon and the Vatican were
reinstated, but at what cost to the Vatican?
In December 1919, the Pope directed an appeal to the Portuguese
Catholics inviting them to submit to the authority of the Republic
(ralliement), now recognized as legally constituted, and to also accept
eventual public appointments that might be offered to them.
There was then the beatification of the national hero Nuno Álvares
Pereira, to help both normalization and the cordiality of relations.
The history of Fatima shows, however, how the persecutions continued
even after Cardinal Mendes Belo, the Patriarch of Lisbon – after returning
from his Roman exile in 1919 – had considered it inappropriate to the
diplomatic climate the spreading of public devotion to Fatima. His caution
was of little use; on 13 May 1920, the Government sent two army
regiments to the Cova da Iria to stop the growing devotion to Our Lady of
Fatima. The crowd, nonetheless, stayed there, on their knees, reciting the
Rosary and singing hymns of devotion, to the point that some soldiers also
joined in bringing the army’s threat to an end. Yet, these were only small
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problems.
The “errors spread by Russia” at work
At that time, Russia had fallen under Communism, which for the first
time in history, constituted an “intrinsically perverse” power contrary to
God. The political process of militant atheism – clearly identified and
stigmatized by the Popes, had reached its apex.
Already in 1846, Pius IX, with his Enc. “Qui plurimus”, had accused:
“The grievous doctrine of so called communism, extremely contrary to the
same natural laws, which once accepted, would cause the radical
subversion of law, of everyone’s property and of the same human society”.
Now, when in 1917 communism – as above described – subdued Russia,
which became the great scourge of many people, there came from Rome no
cry of alarm or condemnation of the tragedy.
The Russian Orthodox Patriarch Tichon, in Moscow, during the
communist persecution, declared the regime “a truly satanic piece of work”,
whose supporters “deserved eternal fire and the terrible curse on the future
generations...”. However, the Pope in Rome failed to confirm what had
been said by his predecessors. Today the reason is known: the Vatican
hoped to establish an agreement with Lenin. What had numbed to such a
point Catholicism? Lenin was the armed hand of a Leviathan (comparison
later taken up by Pius XII) who intended to erase the Religion and all
human opposition.
We have mentioned here the progenitor that operated a multiplication of
old philosophical errors. The “stock of the new man” who conceived in the
Russian laboratory “real socialism”, manifested a frightening intellectual
virulence everywhere.
A terrifying example comes later on from the Cambodian Khmer Rouges
who in the name of an ideology that fermented in their minds, horribly
exterminated one third of the population of their country.
Are such monsters not the result of Western intellectual terrorism? The
question was and still is: who can stop the new Barbarians?
As soon as delinquency presents itself, police forces act to stop it,
sentencing the guilty. If however delinquents become ‘Government’ and
create laws that are ‘perverse’, who will face up to them in order to stop
this evil, which is worst than crime itself, because it is a promoter of
crimes? The Catholic answer is confirmed by history: the Church with at
its head the Pope. As he did with Attila the Hun. Even if persecuted a
pope can restrain evil by countering it with divine principles, more so than
rallying inexistent “Vatican divisions”.
Only these principles can render unsuccessful the dialectics, and make
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powerless the Leninist tactic of brainwashing in the culture of man,
family, society, country and Russia. Divine Knowledge countered these
evils with the consecration requested in Fatima. It would be the winning
weapon that, in the hands of the Pope, would have erected a real dam. The
problem is that the Adversary knew right from the beginning that he must
surmount this requested consecration. How? By infiltrating the Church,
neutralizing the Clergy, deceiving its members and disarming the Pope’s
mission.
About these links, let’s look at the studies of Father Alessio U. Floridi
S.J., in the first chapter of “Moscow and the Vatican” (Matriona, Milano,
1976). “The Vatican in fact negotiated with the Bolsheviks, more so on
three important occasions: when it intervened in favor of the Russian
Orthodox, when it sent to Russia a Papal mission of help for the victims of
famine and when the Conference of Genoa was convened to consider the
situation of the defeated Nations (under Pius XI)”.
“1. The ‘separation’ between State and Church, that was promulgated
by the Soviets on 23 January 1918, “was interpreted by the State” – writes
Solzhenitsyn – “in the sense that the churches with everything that was in
them... went to the State and the Church was left only with what was
contained “inside the intimate of the heart”, according to the Sacred
Scripture. In 1918, when the political victory seemed to have been secured
– more rapidly and in an easier way than imagined – they were able to
start the confiscations of ecclesiastical properties. The raids, however,
aroused a great popular indignation. Right in the middle of a civil war it
was irrational to create an internal front with the believers. They had to
postpone, for the time being, the dialogue between Communists and
Christians”
“The Catholic Archbishop of Mohilev, Edward de Ropp, was one of the
first victims of the decree of 1918 on the ‘separation of Church and State’.
Around the end of August of that year he protested against the decree, and
then he organized parish and diocese ‘commissions’ for the defense of the
Church. For these reasons he was put under house arrest on 19 April 1919,
and only in November, following negotiations between the Apostolic
Nuncio Ratti and the Foreign Commissioner Cicerin, he was released and
sent in exile to Poland. In the same period millions of Orthodox were
persecuted, and the life of the Patriarch Tichon was in danger. On 12
March 1919 Cardinal Gasparri, Secretary of State of Benedict XV, sent a
telegram of protest to Lenin. However “he obtained a long response from
the Soviet Foreign Minister, in which – with irony – he underlined the

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special interest of the Pope for ‘a religion considered by Rome as
schismatic and heretic’; according to Cicerin the Pope would have better
turned his interest in humanity in favor of the friends of the Bolsheviks
who were fighting for mankind and suffering brutal treatments by the
‘whites’. The Patriarch Tichon, in a letter to the Archbishop de Ropp of 22
July 1919, thanked the Pontiff for the deed”.
“2. At the end of the civil war – as a natural consequence – there was the
dreadful famine of the Volga regions... hunger reached the point of
cannibalism... A brilliant idea was then born... let the popes give food to the
starving people of the Volga... If they refuse, we shall blame them for the
famine and we shall defeat the Church; if they accept, we shall empty the
churches; and in any case we shall augment our reserves of currency”.
Solzhenitsyn continues to tell us in detail how the Patriarch agreed to give
precious historical religious objects, but disagreed with a forced confiscation
of church property. And then, with reference to writings by Lenin,
Solzhenitsyn concludes by saying that `‘the importance (for communism)
was not to feed the starving people, but to destroy the Church taking
advantage of this favorable moment’.
“In another secret letter addressed to Molotov, Lenin, with reference to
a brutal attack made against the faithful in the city of Suja, clearly ordered
the use of terrorism against the Church. The letter confirms, above any
doubt, the conclusions reached by Solzhenitsyn.
In those days the Vatican had another occasion to intervene in favor of
Tichon with a letter dated the 14 May 1922 and signed by Monsignor
Pizzardo, in which they confirmed the Pope’s willingness to pay a ransom
for the objects of cult confiscated by the Government. ‘On 17 May Cicerin
confirmed receiving this letter and said that it would be sent to Moscow.
For this proposal, as a matter of fact, there wasn’t a prepared answer; and
this did not come even later on, when Gasparri sent another telegram,
directly to Lenin, on 7 June’. Solzhenitsyn says also that ‘the Patriarch
turned his attention for help (starving people) to the Pope, and for the
same reason to the Archbishop of Canterbury, but he was reprimanded
according to the principle that only the Soviet Authorities had the right to
negotiate with foreigners’.
“A short time after, on 5 August 1921, Benedict XV wrote to Cardinal
Gasparri: “We are in the presence of one of the worst disasters of history.
From the Volga Basin to the Black Sea, tens of thousands of human beings
destined to the most atrocious death are uselessly calling for help”. The
Pope offered immediately to send a papal aid mission with food and

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clothes, and when he died, towards the end of January 1922, the
negotiations for this mission between Cardinal Gasparri and the Soviet
representative Vorovskij were still going on. Finally, on 29 September, the
mission was allowed to disembark at Odessa – the aid teams, however,
were forbidden to offer any kind of spiritual assistance”.
Since spiritual and moral errors are necessarily followed by wrongs of a
natural kind, Russia, under Communist Rule, fell victim to one of the most
devastating famines on record. There were millions of deaths. Western
governments didn’t know how to assist the starving population without
strengthening the Communist Government, which was the cause of such a
tragedy.
It took Benedict XV to confront the great moral question proclaiming,
in 1921, to the undecided governments, that it is “duty of every man to
race to where a fellow man is dying”.
The problem was, though, whether that help would have reached the
desperate people, as it would have gone through the hands of those who
were responsible for introducing the ideologies that were the cause of
present and of future tragedies, not to mention the religious persecutions.
The truth is that the negotiations to send assistance were conducted with
the Revolutionary Government of Lenin, which inevitably offered an
explicit recognition of its legitimacy.
In the book ‘The Mistake of the West’, Solzhenitsyn, the Russian
writer, comments on this event: “The Western Powers took it upon
themselves to reinforce the Soviet regime with economic help and
diplomatic support, without which it wouldn’t have survived. While six
million people were starving to death in Ukraine and in Kuban, Europe
was dancing”. Such political accommodation, which aided the
consolidation of militant atheism to expand by fire and sword throughout
the world, was begun with the approval of Pope Benedict XV. Certainly
Communism and also Modernism did not escape condemnation in his
pontificate, but in what terms and with what actions?
The Holocaust of the Orthodox Church under Communism:
It is undeniable that such a diplomatic compromise, used to consolidate
militant atheism that was later to extend itself like fire around the world,
had from the beginning the approval of Benedict XV. “In those same days,
Benedict XV sent to Cicerin the famous telegram in which he invoked the
end of the persecutions against the Orthodox clergy. It had been Sylvester,
Patriarch of Omsk, who requested the intervention of the Pope, together
with that of the Anglican hierarchy and that of other Protestant
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Churches...”. The persecution - a reality since January 1918 - had been
denounced by the newly elected Patriarch of Moscow, Tichon, who
launched the following anathema against the Godless Bolsheviks: “Return
to reason, fools, stop your massacres. What you do is not only a work of
simple cruelty: it is really the work of Satan for which you deserve eternal
fire after death and the terrible curse of the future generations of the
earth.”
Soon the Catholic Church was hit by the Bolsheviks. First of all with
increasing limitations of its freedom, and the deprivation of the means of
survival - then from the beginning of 1919, with the imprisonment of the
first priests and bishops. Since 1918, however, especially in war zones,
there had been many incidents of violence against the Catholic clergy and
faithful, and they frequently had to escape from the advance of the
Bolsheviks.
The Nationalistic clashes, according to the just mentioned speech by
Benedict XV, represented another reason for the sufferings of the
Christians in Russia. For this reason the Catholics, probably even more so
because of the ‘political and social upheavals’, found themselves involved
in the Russian chaos - protagonists and victims at the same time.
Throughout the territory of the former Russian Empire there were
Catholic Poles, Lithuanians, Germans, Armenians, Ukrainians, Latvians,
White-russians, Georgians or Rutenians. In promoting such nationalisms
often these minorities of the old multinational Empire played an active
part. Among Catholic Ukrainians, Poles, Lithuanians and their brotherly
ecclesiastic and universally Christian ties, seemed from time to time to
brutally disappear. Frequently the situation was made worse by the fact
that, the clergy itself used to form an important part of the intellectual
class of the origins of nationalism, and because of this, it felt as if it were
the keeper of the national conscience and it willingly took on the mantle of
champion of nationalism. This may demonstrate how the solution to
internal dissent within the Church and the chance of a return of Russians
to Catholicism, needed a great supernatural sign as that of Fatima.
Also within the Western Nations, however, the defense and the identity
of Christianity were undermined by devious mistakes. The difficulty of a
religious leader recognizing the errors in the fields of social life and
politics, cannot be detached from the problems he experienced in the face
of an intervention of divine will during the same period. In order to
understand it is necessary to follow Benedict XV’s pontificate within this
context.

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Because this work will inevitably be critical, following the objective
difficulties the Message of Mary encountered in reaching Her own
children, we must commence by justifying the reason for a Catholic to
express negative historical observations concerning the actions of a pope.

Is divine help “optional”?


If the divine sign of Fatima is not authentic it follows that there is no
need to criticize a pope for ignoring it. But if Fatima is authentic, and for
sure it is, a Catholic has a duty to ask why his superiors have failed to
carry out the wishes of Virgin Mary.
If a religious authority wants, but is not able to identify a divine sign,
there may well be a spiritual difficulty. That, however, this authority
doesn’t want to identify it, is unjustifiable, since the authority in religion
derives precisely from sacred signs: to them and for them it is ordained.
Anyway, the false reverence in justifying it does not help, on the contrary
it makes it worse. Concerning Fatima, the observation goes back to the
known communication of the Lord to sister Lucia: “Let it be known to my
ministers that because they have followed the example set by the King of
France in delaying the execution of my demand, they shall follow him in
misfortune”. Therefore the fact that the request remained unheard is a
wrongdoing.
The Lord was complaining of the omission by the Hierarchy in
following the demand of His Mother, and with that He was proposing a
comparison between Christian kings of the past, the Bourbons of France,
and the popes of our time. And by pardoning these kings one criticises the
Author of the sign: God Himself. Was Benedict XV included in this divine
reproof? The divine response to the invocation of Benedict XV was
ignored, first of all by the Pope himself. What other sign was he
expecting? The only way possible to comply with the conditions required
by God to solve a problem is by recognizing and then rectifying the cause
of man’s non-compliance with His wishes.
The Ministers of Christ the King after 1917
Can the faithful doubt that every divine sign means an extraordinary
help for the Faith? In truth, the request to the King of France and to the
pope for the consecrations to the Sacred Heart, to solve earthly problems,
was offered by God to save their people from hate, war and apostasy. We
shall therefore call them ‘demand-offers’. Only a faith that is different
from the one illustrated by the Sacred Scripture – it doesn’t matter whether
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its the old or the new Testament – can deny the fact that mankind has
always received clear signs from God and specific messages of His grace
and mercy.
We have seen the example of the King of France (p. 65), who being
unable to receive the divine ‘demand-offer’, left the door open to the
misfortunes that fell upon his kingdom. To follow the comparison,
suggested by this communication (ib.), let us see the cases of the ministers
of Christ the King and of the grief that hit the Church during the
pontificates of the last century.
Is a comparison in these terms possible? The link between the secular
authority and the divine one was strongly proclaimed by the King of
France, backed by a religious reason. The kings were ‘anointed’ by the
Lord and following their consecration in the cathedral they received their
authority in an indirect way from God. Because, however, the authority of
the pope, the Vicar of Christ, proceeds in an immediate way from God, the
comparison is even more pertinent.
The peace policy was based upon the uncertain basis of an agreement
inspired by a spirit of abuse, both against the Catholic Imperial powers, by
then in decline, and against the rising German power. Such a policy was
guided by Utopian and freemasonary principles aiming at a new world
order that, starting from the ideals of the French Revolution, could not but
generate – sooner or later – new offenses to God and confusion for
mankind. As a matter of fact, a generation hadn’t gone by before a ‘worse
war’ started, as had been announced in the Message of Fatima.
The 1914-18 war and the Revolution of 1917, followed by World War
II, represent the most noticeable moments of the ruination of society on a
world scale by total Revolution. The events that followed were not true
progress and peace, as claimed by the revolutionaries. Even after these
events another form of the Revolution continued to rage in an occult and
more devastating way. The Revolution implanted itself in the conscience
of the world and invaded the religious world of the Catholic Church. This
is the reason why we are following here Pope Benedict XV’s reaction to
the Fatima Prophecy.
A ‘conciliatory spirit’ had brought to Benedict XV’s diplomatic mind
the idea of making innovative proposals for a new cohabitation, based on
the respect of nationalities, on the needs of development, and on fraternity
as a means of solving peacefully international controversies - as if the
history of Cain and Abel could be simply effaced. The same applied to the
humanitarian initiatives of the Holy See. Benedict XV wanted to
participate also in the ‘great’ politics of his time, brought about by the

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huge problems which emerged from the crumbling of the four great
Empires, by contact with the American democratic experience. That is, he
wanted to participate in the new vision of mankind, that places its future in
its own hands - what fugacious Utopias! In the days of Benedict XV the
various groups of freemasonry were launching initiatives for a world
government within a Society of Nations; a good occasion to plan also a
society of all religions!
Was a new Church being conceived?
“And still, it is strange to say, no document of his office has the
slightest referral to anti-masonry. It is a unique case in the modern history
of the Church... An historian well informed about these obscure matters,
Gianni Vannoni - an author of various studies on the subject – has
explained the strange silence of the Pontiff through the powerful influence
of the Secretary of State Gasparri, who was, in the same way as Rampolla,
in odor of Masonry.” (Il Sabato, A. Socci, 27.X.90, p. 57) Around the end
of 1917, a short time after the Church had received the extraordinary gift
of Fatima, Benedict XV, not aware of such grace, was sad and deeply
disillusioned by his compromising diplomacy and confessed: “The most
bitter hour of Our life”...
Such a question is in a way asked in the introduction of a book about
the pontificate (Benedict XV and peace – 1918, Morcelliana, Brescia,
1990) by his renowned biographer and admirer, professor Giorgio Rumi.
“Between 1914 and 1918 the old world dies, the century we know is
born and the Church of Rome positioned itself within it with full titles
‘unsurpassed, not retrieved, not importunate, but alive, beneficial, friendly,
mother and teacher”.
The most bitter hour... of course at first sight the period touched by Benedict
XV appears as a long winter, deprived of fruits and gratifications, but put into
perspective, however, all his decisions and the intelligent disillusionment of his
proceedings have in a certain way won.”
If Rumi refers to the victory of the conciliatory Church against
Tradition, he may be right for now. Those however, who consider the
Event of Fatima a sign of divine Will, of which Benedict XV could have
taken advantage, may not avoid thinking that he had not heard Our Lady
knocking; either he has not recognized the touch of the Mediatrix who
appeared to the young ignorant shepherds, or he was afraid of confounding
his Roman devotion with the one of the poor pilgrims of a remote
apocalypse ... and Our Lady passed.
We cannot say that this Pope has not condemned Modernism and
Communism in words, he has not however, done it with acts of

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government proportioned to those deadly evils that – since then – started
to advance as well in the Church. When he died, symptomatically, also the
Anarchists and the Communists were saddened (EC. II, p. 1294).
The same thing happened many years later, with the freemasons, when
John XXIII and Paul VI died. The résumé of the events that occurred
during the Pontificate of Benedict XV – still not yet well known (the
Vatican secret archives concerning the period in question have been
opened only on 2 September 1985) – is to clarify the attitude of the
ministers of the Lord who were involved with His Fatima request. It is to
be noticed that the two main events that continue to influence more and
more the XX century took place during the pontificate of Benedict XV and
are strictly connected.
The first is the extraordinary Apparitions of Our Lady of Fatima to
three young shepherds, the purpose of which was to deliver the Message
that warned of the Russian tragedy and identified the remedies for the
mistakes that were to be scattered around the world.
The second relates to the bloody Russian Communist Revolution that
resulted in more than one hundred million victims. It continues under the
ashes of its own ruin to cause starvation and conflicts, to bring out,
through human rebellion, the fruits of atheism, impiety and desperation
among people.
The Apparitions occurred following the papal invocation and
immediately before the horrors of the October Revolution. It is therefore
surprising that there is no explicit mention of these two events in any
document written by Benedict XV. The visible sign of divine will has such
an inestimable worth for the Church, that the devoted research to verify
the authenticity of an apparition may be itself a grace. The opposite may
instead, represent a clue to the taking over of secret thoughts. Can faithful
children remain inattentive in face of the will of the Father? Can they
judge them as being impossible to achieve, as if divine help would not be
forthcoming in such extreme circumstances?
As we have seen, Catholicism had been infiltrated by a ruinous
revisionism, an idea of secondary Christianity, which reduces Christian
faith to a simple means to animate the new civilization, centered on the
material man. Above all, it eradicated that ‘Christian sense of history’
connected to the faith in God, Lord of history. To impede this advance of
the ‘spirit of compromise’ to the apex of Catholicism, extreme heavenly
aids have been offered, but they were not rightfully received by Rome.
One must not confuse, however, the difficulties of the Catholic popes, the

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ministers of the Lord who have turned a blind eye to His prophecy, with
the so-called conciliar popes that abused Fatima.
Somebody could wonder why Heaven intervened to help Benedict XV
and not a saint like Pius X. In the same way, why not the Blessed Pope
Innocent XI, but the problematic Louis XIV, that was not exactly a
defensor civitatis? In fact, King Louis XIV was the innovator of absolute
monarchy, which brought the idea of the divine power of kings to its
ultimate consequences. But, at whose service did he put so much power?
His European policy, always in search of French supremacy, pragmatically
altered the designs of his predecessors. As a Catholic king, his policy was
thus rather contradictory. He revoked the Edict of Nantes, which preserved
the rights of the Protestants and ordered harsh persecutions of the
Jansenists at Port-Royal, but he avoided king Francis I’s policy of uniting
the Christian nations against the invading Turks. In this he went against
even the lessons of Mazzarino, who although described by many as a man
without scruples, did not hesitate to send troops to Crete in 1660 to help
the Venetians against the Turks. And furthermore, in his will he had
recommended to the king that he "always defend the Church as if he were
her eldest son". But the devout son of Anne of Austria set up a court life
whose worldliness and luxury had no precedents, approaching a new
Olympus by the sumptuousness and mythological motifs of the “Sun
King’s” feasts. In that period he was not really a Christian Prince.
However, the strong character of Louis XIV made him return to the
Spartan life of a soldier if the interest of France, or the dignity of the King,
came into play. Thus his kingdom continuously grew in power, and in
1689 he had 300 thousand men in arms, even disputing naval supremacy
with England. "No Christian prince had ever gathered so many armed
forces. Only the kings of Persia had done it", wrote Madame Sevigné at
the time. Yet, in 1683 French troops did not take part to defend Europe on
the onslaught of Islam against the Christian West by the 200 thousand-
man army of the Turkish Grand Vizir Kara-Mustafa, who advanced on
Vienna. On that occasion the Apostolic Emperor Leopold appealed to the
European states. They were solicited by Blessed Pope Innocent XI.
Among the leaders who attentively received the appeal of the Pope, were
Charles of Lorraine and the King of Poland, John Sobieski, but not Louis
XIV, blinded by his hegemonic policy, hoping that Vienna would fall, as it
was convenient for him, came to a cynical agreement with the Sultan's
government. Victory fell, however, to those who trusted in the strength of
faith. For Louis XIV, that was, on the contrary a year of sadness and
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reverses, reducing his position of predominance in Europe. His idea of
absolute monarchy not ordained to Christianity, but to a blind nationalism
was at his end. After this description it is easy to understand that this king
needed strong spiritual help to protect France from an escalating impiety.
Yet, he missed understood that great sign of the Sacred Heart’s Mercy,
and France in a short time became the land of anti-Christian revolution.
For this reason, the comparison made by Our Lord applied to His
ministers: “like the king of France”… indicate their great difficulties
preserving their authority following the design of God. The terrible
outcome is seen in the third part of the Fatima prophecy.
The heredity left by Benedict XV may be traced in his policy of peace
and agreements, but mainly through his devotion to Mary Mediatrix,
whom as we have noted was intimately linked to the divine project of his
pontificate. Well then, concerning peace, we must say that the one of
1918, in its time, was a false peace that ignited a new war, worst than that
just ended. Concerning the earthly powers, Benedict XV responded to the
letter of blessed Karl I of Austria and Hungary, saying that the new
controller of world events was President Wilson, the Freemason who
launched the Society of Nations.
The divine Faith is always the key to distinguish a true pope from a
false one. Pope Benedict XV was a Catholic pope. Politically he can be
considered feeble, but as a shepherd he preserved the Faith.
Concerning the Vatican concordats entered into with Catholic countries
– it is acknowledged that no Catholic nation recognizes them any more.
Yet, the saddest omission is that of the definition of the Mediation of
Mary – which is always dear to Catholics. It was proposed at Vatican II,
but the assembly turned it down producing instead a very much watered-
down version. In fact, in the eighth chapter of the Lumen gentium
document, where a place was reserved for Our Lady, it stated:
58. [...] In the course of Her Son’s preaching She received the
words whereby, in extolling the Kingdom beyond the concerns and
ties of flesh and blood, he proclaimed blessed those who heard and
kept the word of God (cfr. Mc 3, 35, par. Lc 11, 27-28), as she was
faithfully doing (cf. Lc 2, 19 e 51). Thus the Blessed Virgin
advanced in their pilgrimage of faith and faithfully persevered
in her union with Her Son unto the cross, where, not without a divine
plan, She stood... 67. The Holy Council. [...] urges the theologians
and preachers of the divine word to careful refrain as much from
any false exaggeration, as from an attitude of narrow mindedness,
in considering the singular dignity of the Mother of God. [...] they

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must diligently refrain from anything that could induce in error
separated (bretheren) or any other person, concerning the true
doctrine of the Church.
This text contains the whole conciliar spirit in relation to the doctrine
and traditional devotions of the Church. Among the initial schemes there
was one entirely dedicated to Our Lady, whose prerogatives as ‘universal
Mediatrix’ and ‘divine co-redeemer’ have always been believed by
Christians. Beliefs confirmed by the proclamations of the dogmas of the
Assumption (1950) and of the Immaculate Conception (1854).
Exceptional events centered on Mary that have occurred in the 19 th and
th
20 centuries and in this one, even recently, have authenticated the faith in
these divine truths. It would be sufficient to mention, in fact, the events of
the ‘Miraculous Medal’ in 1830, of La Salette in 1846, of Lourdes in 1858
and of Fatima in 1917, to find in them the secrets of Mary yet to be
illuminated, specially her universal Mediation. Do the saints exaggerate in
saying de Maria nunquam satis? That “everything that is convenient to
God by nature, is convenient to Mary by grace”? That “God wants that
His Holy Mother is, now, more loved and honored than ever...”? (St. Louis
Mary Grignion de Montfort)
Brother Michel de la Sainte Trinité (WTF, II, pp. 336-343) shows how
this special homage to Mary had been in the plans of St. Pius X, who was
only awaiting a propitious sign from Providence to announce it. It is
interesting to know, however, that he had already authorized a feast in
honor of Our Lady of the Most Blessed Sacrament on May 13 (FGS, p. 31)
and had conceded on June 13, 1912, the plenary indulgence to those who
on the first Saturdays of the month would make an act of reparation for
offenses against the name and privileges of Mary, the Most Holy Mother
of God. Can one affirm that the ministers of Jesus Christ after St. Pius X
had clearly in mind this will of God? Now, the Second Vatican Council
(Vatican ll), presented as an ecumenical-pastoral council by the Church,
gathered the greatest assembly of prelates to date, to discuss – among
other things – the Mediation of Mary, the central theme of the schema
prepared on Holy Mary. However, many of these prelates used the excuse
of not wanting to displease the Protestants, as a reason not to discuss the
privileges of Mary.
The matter was put to a vote and by a very small majority the schema
was reduced to one chapter published in Lumen Gentium:
54. ... without having in mind to propose an exhaustive doctrine on
Mary, it does not wish to clarify those questions that haven’t been fully
illustrated by the theologians”.

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This clearly illustrates that Vatican ll did not wish to clarify the
importance and great graces invested in Our Blessed Lady by Almighty
God. “She who within the Holy Church occupies after Jesus Christ the
highest place and also the closest to us”, was ignored by the council,
which also sought to limit devotion to Mary.
We may, therefore, come to the conclusion that the extraordinary
Marian events of the last two centuries, have authenticated the faith in the
Mary Mediatrix and Co-Redeemer truths, without them being
acknowledged by definitions of the Church. The consequence is that in
face of exceptional events, as Paray-le-Monial and Fatima, clerics and
faithful remained with an unclear vision, to the detriment of Faith and to
the advantage of its adversaries (see Appendix at pg.108).
The Sacred Heart and the perfection of Mary in divine Grace and even
more her mediation in the events of this world, appears to offend
somebody, as it offended Lucifer at the beginning of time. So the requests
of Mary forewarned during the Pontificate of Benedict XV, expressed
during the Pontificate of Pius XI and welcomed in part by Pius XII, were
ignored by Vatican II.
Nowadays, the movement that seeks the destruction of Christianity
prevails. How was it possible that a worn out Liberalism, a poor Socialism
and the condemned Democratism of the “Sillon” have penetrated so far in
the world and within the Church, even though they had been condemned
by the Pontiffs of the past? The answer is that this ‘jump’ of the
revolutionary menace illustrates just how far the infiltration of modernism
and freemasonry within the clergy and the hierarchy of the Church has
progressed.
The Lord had warned that the final persecution would have taken the
aspect of a seduction, as the work of false Christs and false prophets, who
degrade Faith with the excuse of peace. They are invested by an apparent
authority in the same Church, “so that those who have not accepted truth
through love, will believe in lie” (2Ts 2).
As far as the collegial ‘consecration’ of Russia, for which the ideal time
was an Ecumenical Council in Rome, that would have gathered all the
Bishops of the world, it was not considered, although such a request had
been presented to Paul VI by 510 Fathers, including cardinals and bishops.
Paul VI avoided it because it contrasted with his ecumenism and his trust
in peace which relied more on the U.N. than on the Mother of God!
Neither was his successor able to pronounce the word ‘Russia’ for fear of
upsetting the champions of ostpolitik, among whom were many prominent

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European, American and Russian politicians.
We must therefore conclude, concerning the reign of Benedict XV, that
if he had doctrinal difficulties in recognising the form in which the
demand-offer of the Holy Virgin had been presented, and was supposed to
be accepted in 1917, the incapacity of reasoning about this extraordinary
manifestation of the will of God through Mary Mediatrix has remained
with us up to the present day, having a devastating effect on the Faith.
From the misunderstanding of a question of faith, that has also caused
the misunderstanding of political questions, we arrived to a new attitude in
face of the ‘Message of Fatima’: from the ignoring and ‘tampering’ of a
few of Her words (as we shall see) we have come to the suppression’ of
the whole ‘Third Part’. Until now its publication has unbelievably been
subject, first to the interpretation of a ‘perestrojka’ praised in a speech by
John Paul II (disc. 30.6.1988), then by his own cult following. And all this
is confirmed by the statement that the ‘Consecration’ requested by Our
Lady at Fatima has already been undertaken by him, in pectore, and the
results are more than visible in Russia, where Gorbachev’s Glasnost and
Perestrojka have represented an obvious prelude to its ‘conversion’ to
democracy and peace!
As it is right to consider within the Prophecy of the Third Secret of
Fatima that the executioners of the Catholic Pope, together with his
faithful followers, are the most disparate snipers of the Faith, since
Vatican II is also against the Catholic Faith, its instigators should be
included as their virtual ‘executors’. Benedict XV would condemn those
errors, however, lowering “diplomatically” the defenses of the Faith
erected by Saint Pius X and ignoring the help offered him by Heaven, he
made it easier for the Church’s external and inner enemies to attack the
Citadel of the Faith and its Pontiff.

Appendix
In order to form an idea of what the cult of the Sacred Heart
represented for France, it is useful to call some facts. The request for
the consecration of the august person of the King and of his army was
also recalled to Louis XV in 1744, by the superior of the convent at
Paray-le-Monial (FPM, p. 223). It was not given only to Louis XIV. During
the revolution of 1789, a great number of its victims and of
counterrevolutionaries, especially in Catholic Vendeé, where the first
“genocide” of modern times took place, wore the image of the Sacred
Heart.
In l899 Pope Leo XIII in the encyclical ‘Annum Sacrum’ ordered the
consecration of the human race to the Sacred Heart of Jesus. On that

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occasion he wrote to the bishops of the world to incite them to develop
this devotion with the practice of Holy Communion on the first Fridays
and the consecration of the month of June to the Sacred Heart. To the
bishop of Marseilles he wrote on July 6, 1899: "It can be said without
fear of error, that it was in the designs of Divine Providence to unite
France to the Sacred Heart with particular bonds of affection."
Because of all this, the request for the consecration of France and its
armies (request of the mystic Claire Ferchaud), and even the idea that
the image of the Sacred Heart with the Cross be painted on the national
flag, were still alive in the years 1917-1918, during the presidency of
Poincaré, who had made an appeal to the union sacrée of the French
during the war. It is certain, however, that Pope Benedict XV, when he
was consulted in this regard - to recall the devotion to the Sacred Heart
of Jesus - considered the idea inopportune and even compromising. The
spokesman of this attitude was the prestigious Cardinal Billot, a French
Jesuit, against this "absurd contradiction...this clericalism applied to the
flag, which is an impossible dream, because it is carried into battle, and
all nations have an equal right to honor the Sacred Heart." (FPM, p. 231).
So, in view that all have an equal right to this honor, no nation honored
Him and the IWW finished with ten million dead!
7 - PIUS XI, THE POPE PREDICTED BY OUR LADY

In the Message of 13 July 1917, in the midst of


World War I, Our Lady had warned about the danger
of a new war, naming Pius XI: “The war is about to
end, if however they will not stop offending God,
during the pontificate of Pius XI (‘reign’ in the
original text) another worse war will begin. If they
will listen to my requests, Russia will convert and
there will be peace, if not, it shall spread its errors in
the world, causing wars and persecutions to the
Church...”.
The name of Pius XI was non-existent in 1917, and Lucia would later
explain to Father Jongen that she had no idea if it was a pope ’s name or a
king’s. This forms part of the interrogation made of her by the Dutch De
Montfort priest in 1946, published by Fr. John de Marchi. The pontificate
of Pius XI is thus the only one mentioned directly in the prophecy of
Fatima, and during it the two principal events which continue, in opposite
ways, to deeply influence our time became clearly defined: the Russian
Revolution which overcame the Czarist Empire and began to threaten the
world, and the prophecy of Our Lady in which that danger was announced
with its cause and its remedies. For this reason she had promised to return

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with the requests of the consecration of Russia and the Communions of
reparation on the first Saturdays, which she did in 1925 and 1929.
The prophetical words concerning the scourges that were about to hit
our generation refer to the errors spread by Russia, therefore by the
Communist Revolution, then World War II and finally a third greater
scourge, which Our Lady ordered the children to keep secret.
In the Prophecy of Fatima the conditional word “if” is repeated twice:
if they do…If they will listen to my requests… indicating how those
scourges could be overcome by the Faith having recourse to Heaven. In
these conditional words it was implicit that an ecclesiastical blindness to
such dangers threatened. In fact, Our Lady of Fatima announced these
worldwide scourges and the way to avoid them, but remained nonetheless
unheard by the world. Was this the result of a decline in the Faith? In
1917, this double danger, both internal and external to the Church, was
still obscure, as was the name Pius XI.
During Pius XI’s reign, with the spread of Communism, Our Lady
would have returned with Her requests to sustain the Church as announced
in 1917, offering the true remedy to such ruin through a pope whom She
had predicted for such a mission. But since Our Lady’s requests continued
to be ignored, we now have to consider the prophecy of Fatima in light of
the third scourge announced by the vision of the third part of the Secret
showing the liquidation of the Catholic Pope with his faithful followers. In
the light of this threat, becoming more and more prevalent, we shall follow
Pius XI’s time.
Monsignor Achille Ratti, the future Pope Pius XI, knew very well “the
errors spread by Russia”. In 1918 he was the Vatican Librarian, but
Benedict XV relieved him of his duties, including his historical and
literary studies, and sent him as an Apostolic visitor to Poland, Lithuania
and Russia - countries whose tragedies he came to know at first hand,
although he wasn’t allowed to enter Russia.
These circumstances and the events that followed show that the designs
of Providence brought it about that the future pope was placed in direct
contact with the great problems of the world and the diplomatic methods
used to confront them. In fact a new cycle on the policy of concordats was
opened by Benedict XV (see Cat. Enciclopedia. V. IV, p. 193), who
recognized in Monsignor Ratti traits of firmness as well as openness
towards the emerging democratic ideas.
The process consisted in agreeing with the various governments on
specific points which represented potential issues of dissent. The Vatican’s

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role was seen by Benedict XV as mediator to help solve as many of the
world´ s problems as possible. To achieve this objective the future Pius XI
would be open to any emerging democracy. At Fatima, however, in the
same era, it had been recalled that there are political errors and deceits,
which never lead to peace, and are injurious to God and to human dignity.
In 1919 Monsignor Ratti was named Nuncio to Warsaw, being con-
secrated bishop with the title of Lepanto in the presence of President
Paderewsky, Marshal Pilsudski and the Polish government. From this
position he built contacts with Finland, Latvia, Lithuania and Georgia,
initiating some agreements which he later concluded as pope.
It would be interesting to meditate on an event in the life of Pius XI,
when he was still nuncio in Warsaw, in the summer of 1920. It is an
episode which is little known, experienced by the Nuncio during the
summer of 1920, and it helps us understand how Providence involved him
in the divine plans of the history of this century. We learn of it from the
book “Pius XI” (Pie XI, Msgr. Fontenelle, Ed. Spes, Paris, 1938).
"Ukraine, emerging from the collapse of the Austro-Hungarian Empire
and from the ruins of the Russian Revolution, remained threatened on its
Eastern front: Kiev since 1919 had been retaken by the Bolsheviks. Poland
then went to the aid of the Ukraine, and Marshal Pilsudski defeated the
Red Army. But their leaders swore defiance and counter-attacked
furiously, reoccupying Kiev and dispersing the Polish Army, which was
pursued to the gates of Warsaw. On the morning of August 10th the
situation was tragic: the Bolsheviks had crossed the river Vistula. There
was a quick evacuation to Poznan. The ambassadors left Warsaw. Only the
Apostolic Nuncio remained, resolved to stay to the end, even if the capital
fell into the hands of the Soviets. France hurriedly sent one of her best
military chiefs to organize the resistance. It was General Maxime
Weygand, who met an intrepid Nuncio busily encouraging the Poles to
resist. He testified that Monsignor Ratti in those days inspired trust and
gave courage to the Poles. He was the brother in arms in Warsaw of
Cardinal Mercier in Malines. He was the incarnation of Polish faith. (...)
One night the General said to him: «Everything is ready, nothing is
lacking except to solicit the help of your prayers...».
The following day, August 15th (Assumption Day), the Virgin
extended her protection over Catholic Poland; a Polish counter-offensive
hit the bulk of the Bolshevik troops amassed in front of Warsaw from the
rearguard, and a few days later the Red Army was definitively beaten.
Thus Poland, freeing its territory, had preserved Europe from the

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imminent peril of the Soviets. Monsignor Ratti was a Defensor Civitatis
invoking Heaven’s help. He had been the figure of the Defender of the
City" (ib.). Therefore we may think that on that date, 15 of August, the
Virgin Mary had protected Catholic Poland, which by liberating its
territory, would have helped to preserve Europe from the anti-Christian
Soviets.
Had the future Pius XI recognized in his prayers the immediate cause
of that victory? A victory obtained through the intervention of Mary called
by prayers? This question is raised here to consider the strength of the
faith in the power of prayer in drawing down divine glory to bring about
the triumph of Christianity. To this end the predestined children of the
Church proclaim the help received from God to reach a just victory.
Christians are the followers of Jesus Christ who revealed: “I have
conquered the world”(John 16, 33).

Pope Pius V and the victory of Lepanto


The power of prayer in drawing down divine
glory and the triumph of Christianity is a
fundamental Catholic witness.
For this reason on similar occasions, as after
the victory of Lepanto at the time of Pius V, and
after the defense of Vienna during the
pontificate of Blessed Innocence XI, great
religious celebrations were declared and remain
for future generations. – Let us keep in mind
that Faith in Christ and obedience to the Pope
were the main reasons of the Lepanto victory,
the greatest sea battle in Christian history. Let
us recall it as described by Prof. Robin Anderson (St Pius V, TAN, 1978)
“As soon as his ships were assembled in fighting formation, Don John
boarded a swift vessel and passed from one to the other holding high his
crucifix. He reminded all of the Plenary Indulgence granted by Pius V and
assured them of victory, the men responding with cheers for the Pope and
their Commander-in-chief.
“From the Turkish galleys came the din' of shouting and crying, and
the weird sounds of their war instruments; but there was silence on the
Christian ships as Don John, appearing on the forecastle of the royal
galley, lifted up the relics given him by Pope Pius and soldiers and seamen
knelt for the general Absolution and Blessing imparted by the chaplains.
107
“Don John then gave the signal for attack: the League standard of blue
damask blessed by the Pope, to be hoisted only in the moment of joining
battle, was seen fluttering aloft, the allied emblems embroidered in gold
below the image of the crucified Saviour; and cries went up of Victory!
Victory! In the name of Christ! ”
The victory that followed was not won without high cost: 7,500
Christian men perished, the greater part Venetian - but Italian history
records with pride, the sacrifice made by those of every region - and
twelve galleys were sunk; but the Turks, as far as could be reckoned, lost
30,000 men, 8,000 were taken prisoner and all but 45 of their 270 ships
sunk or captured, freeing thousands of Christian galley-slaves.”
“The battle of Lepanto was over at about 5 o'clock in the afternoon of
Sunday, October 7th. At that hour, Pius V, who had redoubled prayers and
penances since the fleet's departure, was looking over accounts in the
Vatican - several biographers relate - with the papal treasurer. All at once
he rose and went over to a window, where he stayed gazing out towards
the East. Then, turning round, his eyes alight with supernatural radiance,
he exclaimed: The Christian fleet is victorious! And shed tears of
thanksgiving to God.
“It was not until two weeks or more later that the Pope's prophetic
vision was confirmed by a courier, delayed by storms at sea. Some say
Pope Pius V received the news with the words of Holy Scripture: The
Lord has heard the prayers of the humble, and has not refused their
request. Let these things be handed down from generation to generation,
and all in future will give praise to God; - others that the words of the
Nunc dimittis - Lord, now lettest Thou Thy servant depart in peace - were
the ones that sprang to his lips before summoning those of his household
who had gone to bed - it was late at night - to rise and join him in giving
thanks.
“St. Pius V attributed the winning of Lepanto, which decided the future
of Europe, to the intercession of the Blessed Virgin. He ordered the
invocation Auxilium Christianorum - Help of Christians - to be added to
the Litany of Loreto and decreed October 7 th Feast of Our Lady of
Victories. Gregory XIII transferred this Feast to the first Sunday of
October with the title of the Most Holy Rosary; Clement III extended it to
the Universal Church.
“Lepanto once and for all exploded the myth of Turkish sea
invincibility and ended the threat of Mediterranean domination. It also
marked the first time that men of every State and region of the then

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divided Italian peninsular- Genoa, Savoy, the Marches, Tuscany, Naples,
Sicily as well as Venice - fought side by side in the name of the Christian
faith and Roman civilization.” Lepanto was judged by some historians a
Venetian as much as a Spanish victory over the Ottoman fleet that was
numerically superior. But over all this victory was generally believed to be
first and foremost a victory of prayer.
“After the singing of the Te Deum in St. Peter's, Pius V, who spared
nothing in lavishness and magnificence when it was for the honor and
glory of God, surrounded by the Cardinals of the Sacred College gave an
incomparable welcome to Mark Anthony Colonna, as well as to the
Commander of the Knights of Malta who had sustained heavy losses in the
battle. The Roman Senate proclaimed: Adhuc viget virtus, flagrat amor,
pollet pietas - now bravery triumphs, love reigns, piety flourishes. The
ceiling of the Basilica of Saint Maria in Aracoeli was decorated with the
gold taken from Turkish galleys; and a great fresco was painted in the
Vatican Sala Regia by Vasari.
To Don John, without whose clear-headed and brave leadership, and
youthful ardor, victory might not have been decisive, Pius V applied the
scriptural text: Fuit homo missus a Deo, cui nomen erat Joannes...
(There was a man sent from God, whose name was John…” (op. cit.
p. 70).
The Lepanto victory was described here with the intention to remind us
that the same goes for the Fatima’s requests of prayers, if accepted and
accomplished, in order to make the Promise of Mary become a reality.
Fatima would achieve for the world what the events in Warsaw did for
Poland. But Monsignor Ratti never recalled publicly the Warsaw event
and, in the same way, during Pius XI’s pontificate the witness of the
Church concerning the divine aid offered in Fatima remained ignored,
despite the awful threats pending. Maybe some diplomatic inconvenience
prevented him from fulfilling a request from Our Lady - devotion to whom
was always deprecated by the “pan-Christians” of that time, as it is now by
the ecumenists. The fact is that by affording little recognition of the
influence of the supernatural during the history of that epoch, a dreadful
naturalistic and materialistic misery was allowed to establish a freeway to
take over the reins of the world.
Pius XI, the Pope of Concordats
In 1921 Nuncio Ratti was appointed Archbishop of Milan, and on June
13th1921 he was made cardinal. In February 1922 Benedict XV died, and a
few days later Cardinal Achille Ratti was elected as his successor.

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Although he proposed to continue the policy of international counciliation
pursued by Benedict XV, he preferred to take the name of Pius. He would
conclude 18 concordats, besides various agreements and modus vivendi,
some of which he had prepared personally. It was the result of the
rapprochement toward the Holy See of countries which after the First
World War had experienced the inconveniences of forced separation
between Church and State. In addition, it was also considered a necessity
to consolidate a national identity and establish new relations after the
dismemberment of the Austro-Hungarian Empire.
The importance of the new policy was therefore evident, but the
dilemma of the pontificate was how to apply this policy of concordats with
countries headed by revolutionary rulers – such as Lenin – whose ideas
were intrinsically perverse.
On the subject of concordats, which directly touch on the doctrine of
the royalty of Christ, supreme Legislator of human society, the popes
always spoke out using very strong and clearly defined documents. Pius
IX, with the encyclical Quanta Cura and the Syllabus (December 8,
1864), condemned the separation and submission that nation states wanted
to impose on the Church. A submission that inferred that the Church was
not a free society with its own permanent rights conferred by its Divine
Founder. Pius IX was not afraid to see Rome invaded by Italian troops to
reaffirm that truth. He preferred, rather than to yield on the above prin-
ciple, to consider himself a prisoner. He could renounce his own freedom,
but not what belonged to Christ the King.
In the same manner St. Pius X, faced with the breaking of the
Napoleonic Concordat in France in 1905, spoke out with the encyclical
Vehementer, denying alien forces the right to manipulate and subvert the
principles of the Church. He firmly confirmed that no strength could bend
the divine rights of the Church.
The freedom of the Church, that has a mission to preach everywhere
the Word of God, identifying the errors opposed to its truths, shall never
be limited by the State, because this would go against the basics of
religion: the priority of divine truth above any law! How to recouncile this
freedom of the Church in a forced concordat policy with modern states
that seek her mere compliance? So, in spite of material losses and physical
humiliations, spiritual life in France and in Portugal hassled by the same
problems, gained many benefits from this pontifical firmness.
In December, 1922, at the beginning of his pontificate, Pius XI gave
the speech ‘Vehementer gratum est’ in the secret Consistory, in which,

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praising Benedict XV, he spoke of the primacy of charity and of the
efforts for peace by continuing the supplying of aid to Russia. He also
announced the encyclical ‘Ubi Arcano Dei’ on present evils, their causes
and solutions and "the Peace of Christ in the Reign of Christ", which
would be the motto of his pontificate. In it he said that a Society of
Nations without Christ is a false utopia!
However, the problem faced by Pius XI was that with the confirmation
of a policy of assistance to the Communist government in a Russia, victim
of persecution and famine, began an embryonic form of that ostpolitik,
whose failings he would very soon understand. Under Communism the
Peace of Christ would be impossible, because the very idea of Him and of
His Church is demolished. On what basis would a future concordat be
negotiable with the sponsors of militant agnosticism and atheism?
The principle of the various concordats in Italy, France, Mexico,
Portugal, and the countries of Eastern Europe, became one of the central
concerns of the Pius XI’s pontificate. Here we intend to illustrate how
Pope Pius XI, who showed great qualities of courage and firmness to
overcome the huge contradictions of his time - but was not completely
immune to its illusions - needed the extraordinary help that had been
offered by Our Lady of Fatima to safely guide his ‘reign’. This help
consisted in a demand that was actually an offer asking that it be received
in its entirety.
Pius XI and Portugal – The following information is taken from the
work of Monsignor Giuseppe Palazzini, later appointed cardinal, and
published by the magazine “Chiesa Viva”, Brescia (n. 119, May 1982).
“The nation that shares with Spain the Iberian peninsula had been
anguished by a mainly secular legislation, that had not only carried out the
separation between Church and State (20 April 1910), but also considered
the Catholic cult as any other cult; it had expelled clergy and confiscated
their properties; it had introduced divorce and secularized Catholic
matrimony and; it had secularized cemeteries, abolished religious holidays
and fixed conditions for an atheistic cult. Here was the religious
persecution endured by the church in Portugal in the years that preceded
the Apparition of Fatima.”
During the pontificate of Pius XI the standing of the Portuguese
Church had definitely improved, while it suffered appallingly in Mexico
and a few years later in Spain.
“Starting from 10 July 1918, diplomatic relations with the Holy See
had been re-established. Since then no government had openly taken up
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persecuting religion. Pius XI found these conditions and actively operated
to stimulate this process of recovery of Catholic life and religious
freedom. Firstly he recommended Episcopal and Catholic unity as basic to
all collective actions and claims.” Let us return to the political acts of Pius
XI that were directed to regulating the religious life and piety of the
Portuguese people, listed by Monsignor Palazzini.
“In 1931, the seventh centenary of Saint Anthony of Padua’s death,
Pius XI encouraged the centenial celebrations, for which he appointed his
Legate the new Patriarch of Lisbon, Cardinal Manuel Gonçalves Cerejeira.
To the same Cardinal, Pius XI addressed on 17 November 1933 an
Apostolic Epistle about the organization of Catholic Action in Portugal.
Saint Anthony of Padua was born in Portugal.
“This may be the most significant and important public document that
Pius XI wrote for Portugal, during his Pontificate.
“In various other documents of Pius XI’s pontificate there are
principles repeated several times, this, demonstrates how they were
particularly dear to him. After a significant foreword, which refers in
particular to Portugal and to the new statute which was issued there, Pius
XI touched upon doctrinal points, from which the apostolate duty of the
lay originates: the Sacraments of Baptism and Confirmation and the
doctrine of the Mystical Body of Christ. He then points out the link
between Catholic Action and political action of Catholics: Catholic Action
is a preparation training ground for political action.”
It is to be wondered if Catholic life in Portugal was restored by the
Vatican’s policy of establishing good relations with the revolutionary
government, or with an advance of Christian life as an effect of divine
intervention of the Fatima Event? The fact is, that normality in religious
life had been re-established and a meaningful concordat was signed, but
only after the fall of the revolutionary rulers.
Can a Catholic doubt that the intervention of Mary in Fatima, the very
Queen of Portugal, was connected to the political improvement?
“A man of Faith, as he was, more than relying on the temporal work of
the Nuncio, which of course was still necessary, Pius XI had assigned the
following acts of devotion to the heavenly Patrons of Portugal. These he
confirmed with great solemnity on 25 March 1936.
“The first to the Immaculate Virgin, who in Portugal at Fatima in 1917
had launched Her message of penitence and prayer to the world. Secondly
to Saint Anthony of Padua and then to Saint Francis Borgia. To these a
short time later he added the invocation to the charitable Queen Saint

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Elizabeth, who had acted as an angel on the regal throne of Lisbon.
“When a council of the Church in Portugal, true to the directives of
Pius XI, gathered in 1926, the revolution of 27 January – led by Marshal
Manoel de Oliveira Gomes da Costa, brought to power a three member
Directory, which proved to be favorable to the Church in the mission
territories with the decree of 13 October 1926 (a Fatima day).
“The attitude of the Portuguese Government had been more and more
tolerant towards the Church - for political reasons - in the so-called
overseas territories, even when antagonism to the Church was strong in
Portugal. The Masonic governments had also retained the religious
patronage that Portugal still exerted on a few dioceses in Asia and Africa.
In the Concordat of 23 June 1886 it recognized the Archbishop of Goa as
the Patriarch of the Eastern Indies, and acknowledged his jurisdiction over
the dioceses of Macao and Damão.
“Partial agreements and the increase that Pius XI desired the number of
“Portuguese missions” were to prepare the ground for the great missionary
agreement of 1940. The acts of Pius XI were to prepare these great events,
that occurred after his death: the Concordat with Portugal and the
Missionary Agreement; a feat that was not easy to accomplish, even after
the Catholic Antonio de Oliveira Salazar had come to power (27.3.1928),
first as Minister of Finance, and soon after as Prime Minister. Such were
the pontifical acts of Pius XI, directed to regulate the religious life and
devotion of the Portuguese people”.
The Dates of the Message of Fatima
It is to be noted how the aid promised by Our Lady of Fatima was
perfectly in line with the religious initiatives of the Pope. Sadly this
celestial assistance was not properly recognized, with regrettable costs, as
we are going to see.
The intervention of Our Lady in Portugal and in the world continued
after the six apparitions of Fatima in 1917, following the interest shown to
them by the authorities of the Church. Let us recall this sequence: in 1920
Benedict XV designated for the Diocese of Leiria Monsignor José Alves
Correia da Silva, who, confessing to be unfamiliar with the Fatima events,
had the canonical process to certify them opened only in 1922, ordering
the first official questioning of the seer Lucia in 1924. Seven years had
passed before the Church began to take due notice of the Fatima event, a
delay that cannot be justified by prudence. The contents of Our Lady’s
message was to be revealed later and the official recognition by the
Church came only in 1930 - 13 years after the great miracle of the sun,
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which took place “so that everyone can see well to believe” as revealed by
Our Lady.
The years which have a special meaning for the Message of Fatima –
even if of varying importance – are, besides the crucial year of 1917, the
years of 1925, 1929 and 1938. All dramatic years for Christendom - and
finally of course 1960, which saw the start of an unprecedented great de-
Christianization of the world. Regarding the aid sent to Russia, from 1922
until the end of 1924, the Vatican under Pius XI continued Pope Benedict
XV’s policy, despite at that point the anti-Christian fury of the Soviet
Government was already known.
The death sentence for Pius XI was asked on 31 March 1923 by the
state newspaper Pravda (the Truth!).
Regarding these facts we shall follow the studies of Father Alessio
Ulisse Floridi S.J., in his book “Moscow and the Vatican” (MV). The facts
stated by Father Floridi deserve serious consideration.
“Following orders from Rome the Pontifical mission was not called
back and stayed in Russia until September 1924. Pius XI as a matter of
fact wanted it to continue, not only because the victims of the famine
needed it, but also to defend and affirm the civil and religious rights of the
population: ‘the inviolability of these rights – the Pontiff said – will
always constitute an impassable line for us, as always hopeful as we are
to be in peace with everyone and to cooperate towards universal
pacification; always available as we are – where it is possible – to give all
the necessary concessions to achieve everywhere for the Church less
hardship, and at the same time pacification of the minds’. For this reason
negotiations for the appointment of an Apostolic delegate in Moscow (the
Jesuit Giulio Roj, who was a member of the Pontifical mission) were
interrupted, and the mission itself was called back to Rome.”
On December 18th 1924, on the return of the rescue mission, the
Pontiff made a declaration against Communism directed to the whole
world. The ostpolitik accord between Moscow and the Vatican appeared to
be at an end. Yet, Communist dialectics would have helped revive it
through some deceitful maneuvers.
The rapprochement re-started with more caution through the mission of
an envoy, the Jesuit d’Herbigny. But this undertaking proved to be
disastrous.
Regarding Fatima, it is to be noted that, since there was not a real
investigation of the Event till 1924, the definition of Our Lady’s requests,

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as She had announced with the words: “I shall come to request the
consecration of Russia to my Immaculate Heart and Holy Communion of
reparation on the first Saturdays” could not have happened until after that
year.
On December 10th 1925 Our Lady appeared to Lucia requesting the
reparatory communion of the first five Saturdays to prepare Catholics to
pray for the consecration of Russia. In this way the first announcement of
the Prophecy of 1917 was accomplished.
This happened in Pontevedra in Spain, where Lucia was living – the
Most Holy Virgin Mary appeared with at Her side, suspended in a bright
cloud, the divine Child, Christ our Infant King, who – placing a hand on
Her shoulder – showed to Lucia a heart crowned with thorns, which He
had in His other hand, and He said to her: “Have compassion on the
Heart of your Most Holy Mother, crowned with thorns, with which
ungrateful men at every moment pierce It, and there is no one to make
an act of reparation to remove them”.
The Infant King, showed the Sorrowful Heart of Mary which, insulted
and pierced by human ingratitude, made the extraordinary promise: to
assist at the moment of death all those who would have accepted Her
request, with all graces necessary for salvation. The Infant King was in a
bright cloud and He pointed to His Most Holy Mother’s Sorrowful Heart
crowned with thorns. Here Mary has shown Her power as Mother of
Mercy making that extraordinary promise of salvation:
“Look my child at my Heart crowned with thorns that ungrateful
men inflict upon me at every moment, through curses and ingratitude.
You at least, try to console me, and to all those who will for five months
– on the first Saturday – go to confession receiving thereafter Holy
Communion, will recite a rosary crown and will keep me company for
15 minutes meditating on the 15 mysteries of the rosary with the
intention of making reparation, I promise to assist them at their time of
death, with all graces necessary to the salvation of those souls”.
Christ the King’s request for cooperation – Most Holy Mary in the
majesty of sorrow is participating as a victim in Redemption. She is the
Co-Redeemer of men. Though will men be less ungrateful and offensive
towards Regina Mary than they had been to Her divine Son, Jesus Christ?
What could a Christian aspire to more than His words?
Next day, December 11th, 1925 – by a significant coincidence – the
encyclical “Quas Primas” was published in Rome in which Pius XI, in

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that Holy Year (1925), widely dealt, with particular theological clarity, on
the Kingship of Christ, which was being forgotten by men.
The feast of Christ the King was instituted on the last Sunday of
October to remind Christians of it, but who will remind the world of it?
A just policy of concordats could do it, even if it encountered
resistance and persecutions, as occurs with every witness. It would consist
essentially in defending the principle of the social sovereignty of Christ
over all the Earth and above any temporal advantage.
Demonstrating this truth through the Scriptures and Tradition, Pius XI
illustrated its double fundamentals (hypostatic union and redemption) and
its triple power - legislative, jurisdictional and executive - and precisely
because it is spiritual, it extends up to the social reign of Christ,
universally. In 1979 Msgr. Pavel Hnilica, reminding John Paul II of the
importance of implementing the consecration, allegedly was told that the
Church had no jurisdiction over Russia. As if it were not a Catholic dogma
that the kingship of the Lord, represented by the Pope, extends to the
whole of the Earth, as confirmed by the popes and later by Pius XI!
Is it not contradictory that a so-called pope doesn’t know what
universal functions his very office represents?
On 14 December 1925 Pius XI made a speech in the Secret Concistory
about the problems of the Church in France, Poland, Italy and in particular
Mexico, where an atrocious persecution against the Church was underway.
The Pope spoke about the power of the Communion of Saints: “And with
that it was given Us way to recall and let everyone clearly understand and
more vividly feel that dear and consoling dogma of the Communion of
Saints that in the lively unity of the mystical Body of Jesus Christ and in
the infinite treasures of grace and of merits of which it is so inexhaustibly
rich it indicates us the origins to which the Holy Year so largely draws
remissions and graces in which the faithful people purify and sanctify.”
The Church in Mexico between 1925 and 1929 was attacked by
Atheism and Communism, “errors spread by Russia”. And its sons fought
and died for the Faith in the name of Christ the King!
There is a clear link between the request of the reparatory Communion
of the first Saturdays and the Papal words that recall the Communion of
Saints. The persecuted and communicating Church could strengthen itself
in faith accepting the devotion requested.
In the same communion of devotion indicated by Our Lady in 1925,
She would have prepared to satisfy the second request regarding the

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consecration of Russia that was proving to be more and more necessary
and urgent, on a global scale.
On 2 February 1926, Pius XI in his letter Paterna sane sollicitudo
denounced the Mexican revolutionary government which was persecuting
the religion of the majority of Catholics, who made up 95% of the
population. The government had instituted a sect that called itself national
church. This state of affairs originated from the constitution of 1917, from
which the wicked law Cultos-Calles of 1926 derived, causing the armed
reaction of the Cristeros.
At this point the Pope encouraged them to defend Christian values at
all costs, even to martyrdom. Yet the situation was dramatic leading to a
cry for spiritual help through many prayers and penances.
On 15 February 1926 the Child Jesus appeared to Lucia again, to ask
her if she had communicated the request to spread the devotion to His
Holy Mother. In reply she described the difficulties encountered by her
confessor and by the Mother Superior in accomplishing it. Jesus answered:
“it is true your Superior can do nothing on her own, yet, through my
grace, she can do all”.
By this time it was already evident that results in Mexico and Russia
were proof that the divine request remained unfulfilled.
It was during this pontificate, which lasted from 1922 to 1939, that
Soviet power was consolidated in Russia, imposing its ideology and
atheism via massacres and famines that were without historical precedent
– tens of millions were wiped out.
Pius XI knew very well the cause of this tragedy, and calling in 1922
Catholics to prayer he prescribed three hundred days’ indulgence for the
ejaculation: Savior of the world, save Russia. But his initiatives to remind
the faithful of the gravity of the problem did not stand in the way of the
continuation of his policy of assistance, which involved diplomatic
approaches and compromises, which had already been initiated by
Benedict XV. It is justly called ostpolitik, the dawn of present-day open
conciliar policy, described in detail in Brother Michel de la Sainte
Trinité’s book, ‘The Whole Truth About Fatima’ (Vol. II, pp. 351 ff.).
With Mexico in flames, Pius XI in 1929 took the advice of the
Apostolic Delegate Ruiz y Flores and of the local Archbishop Diaz
Ibarreto of Mexico City. The advice was directed towards a modus vivendi
with the tyrannical revolutionary government. In 1929 these prelates
convinced the defenders of the Faith to dispose of their weapons. Mexican
Catholics listened to this new orientation of the Pope and the hierarchy,
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and those who had been the defenders of the Church of Christ the King
were treacherously decimated. Instead of a modus vivendi, it was a modus
moriendi, as Bishop Lara y Torres would later say. Despite this massacre,
Pius XI condemned Catholics who didn’t obey him. Nowadays we know
that many of the documents concerning the Mexican situation that were
kept in the Vatican archives were mislaid. Pius XI’s orientation in 1936,
concerning the Spanish civil war was to radically change. During the same
year, 1926, Pius XI condemned Action Française in France, which was led
by the monarchist Charles Maurras who, although a non-Catholic, led the
struggle against secularism and the fight for the restoration of the
monarchy, which would serve as the lieutenant of Christ the King.
Pius XI always preferred and favored Catholic Action in France, yet
this organization had far less influence in the political field than Action
Française, whose members included many good militant Catholics who
appreciated the leadership qualities of a non-Catholic (finally converted
under Pius XII) who was leading the fight against liberalism in favor of
traditional Catholic values. The fact is that this condemnation, avoided by
St. Pius X, proved to be the ruin for Catholic influence in France, and
finally extended to the whole of Christianity.
Pius XI's struggle against Russia's errors
On June 13, 1929, in the chapel of the convent of Tuy, in Spain, Sister
Lucia had the grandiose vision of the Mystery of the Most Holy Trinity.
This extraordinary event, connected to the Message given by the Mother
of God in Fatima, showed how the Eternal Father calls men to the
understanding of the indispensable mediation of Mary Most Holy. It is as
if God reveals: Behold her in who reposes all hope of salvation for
humanity. In the holy Rosary is the justified defense of the Papacy, the
Church, one's country and of peace.
Our Lady’s apparition to Lucia in Tuy reflects her words given in the
Message of Fatima: God is going to punish the world for its crimes by
means of war, famine and persecutions of the Church and the Holy
Father. In order to prevent this, I shall come to request the consecration
of Russia to my Immaculate Heart.
Our Lady of Fatima, who held in her left hand the Immaculate Heart
with a crown of thorns and in flames, said to the Seer:
"The moment has arrived in which God asks the Holy Father to
make, in union with all the bishops of the world the consecration of
Russia to my Immaculate Heart, promising to save it by this means.
There are so many souls that the justice of God condemns for sins
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committed against me, that I've come to ask reparation: sacrifice
yourself for that intention and pray." (DOC, pp. 463-65)
Lucia immediately gave an account to her confessor of what she had
seen and heard, and he commanded her to write it all down. Later, in a
letter to Father Gonçalves dated May 29, 1930, she said that God seemed
to instill in the depths of her heart a desire to ask the Holy Father to
approve the devotion of reparation, and further: "If I am not mistaken, the
good God promises to end the persecution in Russia, if the Holy Father
will deign to make, and order the bishops of the Catholic world to
simultaneously make, a solemn and public act of reparation and
consecration of Russia to the Most Sacred Hearts of Jesus and Mary, if His
Holiness promises after the end of that persecution, to approve and
recommend the practice of the aforementioned devotion of reparation"
(op. cit., p. 405). One could find it strange that heavenly communications,
although of inestimable importance and value, be preceded by the
expression "If I am not mistaken", which admits the possibility of error,
and therefore could throw into doubt the whole message.
To solve this doubt, it should be verified whether what was transmitted
by Lucia is correct from the moral and doctrinal point of view, and if it
was religiously opportune and therefore edifying for the Faith. Besides
this, it is necessary to weigh the degree of credibility that the seer Lucia
herself deserves. Certainly she was not the only witness of the apparitions,
whose signs many saw and the Church recognized, but she is the only
messenger upon which the whole Message depends.
Heavenly assistance in the form of a request
Beginning then with the Message, we know that the authorities of the
Church have verified that it contains nothing contrary to faith or morals.
Furthermore, since it is the pope's responsibility to confirm his brothers in
the Faith, it is thus convenient that the Holy Father be the one to use his
power to order the bishops and the faithful, as the message requests, which
is called for when the interests of the Faith, and therefore of salvation, are
at stake. For this was requested the practice of a devotion and an act of
consecration which harmonize with what the Church has always taught
and promoted. There is, therefore, catholic fidelity in the form. As for the
appropriateness of a request regarding the conversion of Russia, it can be
seen also in a mere historical field how much horror, suffering, and
discord would have been spared to men if Russia had returned to
Christianity and repudiated the perverse ideology of which it had become
the promoter. The perfect timing of that request is confirmed by the fact
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that the conversion of Russia was also the big concern of the Pope, who at
the very same time was trying to organize an act with that intention. The
great question was: would the Pope achieve that consecration in that
crucial historical hour?
Here it is central to mention one more providential coincidence of the
Fatima event. A week after Sister Lucia received the vision and the
requests of Our Lady in Tuy, Spain, she was visited in her convent by the
apostolic Nuncio, Msgr. Giovanni Beda-Cardinale (later Cardinal
archbishop of Chersona), who being present at the Eucharistic Congress
in Viana do Castelo from 26 until 30 June 1929, visited Lucia at the
Convent of Tuy and met her a few days after her vision.
Lucia, the messenger of Our Lady, just after receiving Her Message for
the Pope, by a design of Providence, received the Pontiff’s messenger, the
person committed to remit the Message to its destination. There is no
certainty though that the Lord’s request to His Vicar had been received by
the Nuncio on that occasion.
Yet, it is certain that an extraordinary resource was offered by God to
His vicar in that hour to stop a hideous carnage that was about to hang
over the world, as a consequence of the “errors of Russia”.
Pius XI and Russia – Regarding the relations between Pope Pius Xl
and Russia we refer again to the studies of Father Alessio Ulisse Floridi
S.J., in the first chapter of his “Moscow and the Vatican” (MV).
“How to fool the “devil”. The history of Russia shows that the
dictatorship of Stalin – one of the most terrible and ferocious of all times –
began and fully established itself in a period of extreme entente cordial
between the Soviet Union and the United States of America under the
presidency of Roosevelt, both before and during WW II. In that period
many western politicians and intellectuals were so blind that they did not
want to hear about the real state of things in the USSR, to a point where
George Orwell was prevented from publishing his “Animal Farm” in
Britain. Everyone was afraid to offend or even to irritate the might of
Stalin. On the other hand there were many examples of the positive
influence exerted by world public opinion on the internal policies of the
USSR. It shall suffice to mention the public campaign of protest against
the horrendous anti-religious terror that begun towards the end of 1929,
which cost millions of lives and the destruction of numerous cultural
treasures.
“As is well known, in response to the anti-religious terror, the Roman
Pope established on 19 March 1930 a day of prayer for the Russian
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faithful, to which adhered Protestants, Orthodox and Hebrews. From
Moscow came all kinds of threats to the address of the West. The leader of
the “Union of the godless”, Jaroslavskij, threatened to destroy the best
churches of the country, but Stalin, faced with the determination of all the
Western believers, had to pull back. Exactly a few days before 15 March
1930, established by the Pope as a day of prayer the Central Committee
approved a resolution that acknowledged the exaggerations of the Soviet
religious policy... ( MV)
“Through the power of the spirit – Not without reason Agurskij,
discussing with his comrades in dissent about the kind of support they
needed from the Western countries, recalled the Pope’s appeal of 1930,
that with the only weapon of spiritual strength, was able to face without
fear the giants of the politic world of his time as were Lenin, Hitler,
Mussolini, Stalin and Franklin Delano Roosevelt. In dealing with
international problems this great Pope tried to do everything possible in
order to maintain peace, his moral integrity, however, made him abhor
those “demoniac games” of which Vladimir Maksimov spoke about in the
courageous letter he wrote to Heinrich Böll when the latter decided to
modify the text of his speech for the Nobel prize, in order to be able to
maintain certain “contacts”. Basically, in fact, the perplexities of the
dissidents concerning compromising actions derive exactly from the
duplicity and from the selfish interests of Western countries, aspects that
were totally inexistent in Pope Pius XI’s mind. Sacharov used to say,
referring to this, that “if one speaks about the West, it must be said that we
don’t understand whether there is a desire to help us or, on the contrary, it
is about capitulation, about a predetermined game of internal interests, in
which we only represent something to bargain with”.
“In fact, when Pope Pius XI on 2 February 1930 directed his appeal to
the world through the Vicar of Rome, Cardinal Basilio Pompili, he wasn’t
worried about the interests of the West as much as he was for the “many
populations of Russia, all dear to Our heart”, and he was speaking not only
in the name of the Catholics, but also of the Orthodox and of the believers
of all denominations, against those who “wanting to strike religion and
God Himself, cause the destruction of intelligences and of human nature
itself”. One year earlier, on 8 April 1929, the Soviet Government
promulgated a global law on religious associations that – excluding the
insertion of a few amendments – is still in force today; it was the attempt
to confer a certain legality to the ferocious anticlerical offensive started at
the time of the first five-year plan. The Pope in his speech pointed out the

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arbiters, the atrocities and vulgarities of the Union of the godless militants,
who – go beyond and against the text, which is itself quite antireligious, of
the revolutionary construction -; he also mentioned the ‘sacrifices’ that
were made, on the diplomatic level, by himself and his predecessor to
‘stop the terrible persecution’, faulting western powers that hadn’t backed
him ‘because of temporal interests’. That the action of the Pope wasn’t
only a superficial move can be assumed by his announcement of the
foundation of a ‘special Committee for Russia’ led by a Cardinal, and by
his appointment to the Institute for Eastern Studies of the responsibility to
organize conferences – on a scientific and documentary basis – about the
situation in Russia. One year earlier this great friend of the Russian people
had founded in Rome a Pontifical Russian College (Russicum), to prepare
priests for Russia, to assist the children of refugees and to help the
religious awakening of Russians, both in Russia and abroad. Nowadays
those who have been students of the Russicum are accomplishing an
excellent job mainly in Belgium, in France, in Germany and in Italy; the
Soviet dissidents know about and read their publications.”
The generous help of the pontiffs did not impede however the Catholic
Church from being persecuted in the same manner reserved for all
religious groups. A much higher help was then requested!
Pius XI’s action against Communist impiety
In 1929 Pius XI organized in various parts of Europe conferences so
that Christians would take notice of the Communist persecution that the
Pope described as follows: "The most universal and solemn
reparation is necessary because of the recrudescence of official
propaganda made up of so many blasphemies and impieties" (...)
Not only have hundreds of churches been closed, innumerable
icons burned by workers and school children forced into these
tasks, Sundays and holy days cancelled, but it has reached the
point of obliging factory workers, men and women, to sign
declarations of formal apostasy and hatred of God under pain of
being deprived of everything (...) "infamous carnival shows have
been organized the last few Christmases, in which the Cross was
mocked and spat upon." (op. cit., p. 341)
In view of all this, Pius XI wanted "all his brothers of the Catholic
Episcopate and all the Christians in the world" to unite in a solemn
supplication. To this end there was organized in Rome on 19 March 1930
a solemn ceremony of reparation for the persecution in poor Russia, in
spite of the hostility shown by sympathetic pro-socialist and pro-Soviet

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government groups. Yet, after years of Soviet “normal administration”,
Rome’s initiative found a diffused indifference and even resistance from
the democratic governments for showing hostility towards the “new
power”. Let us reflect on the following:
“The comments to Pius XI’s letter underline the ‘silence’ and the
‘stillness of the civil world’, as well as the politicians’ ‘cowardice’,
disguised under various diplomatic pretexts. The Pope’s letter of 2
February 1930 isn’t a wrong interference in the Russian people’s internal
affairs, nor an instigation to political action; it is a defense, against an
unjust aggressor, of one of the most fundamental, inalienable and
universal human rights, and within his own sphere of action – that are the
spiritual and supernatural ones – and it doesn’t differ in any way from the
Pontiff’s previous acts of protest. The Soviet Government, by its own
choice, has let aggression into every home, and has widened its internal
policy until it became an international threat which undermines the same
fundaments of the Christian civil world. For every man, no matter whether
prime minister, senator or professional propagandist, it is an intellectual
suicide to take ones eyes off the objective facts, nowadays so numerous,
continuing to repeat old clichés about “not taking part into matters which
are purely a question of internal policy”. Faced with the reality of proved
persecutions, avoiding protest becomes moral cowardice”.
“An English historian, recently, has acknowledged the importance of
Pius XI’s appeal: 50.000 people participated in the expiatory rite
celebrated by the Pope at Saint Peter’s Basilica, among them many non
Catholics; but the fact that is most indicative is – even though all the
diplomats who were accredited by the Holy See had been invited to this
Liturgy rite, “those of the Nations that had already recognized the Soviet
Government did not participate. Von Bergen for example, received from
his Government the order to be absent, so that “the German-Soviet
commercial relations would not be endangered... Yet, as Agurskij recalls,
the efforts made – among others – by the British Labor Government and by
various liberal circles to boycott the campaign introduced by the Pontiff
failed: “the protest of the world’s public opinion was able to stop, for one
year and a half, the wave of anti-religious terror, until Stalin, who was
waiting precisely for Western vigilance to tire, furiously renewed it, without
finding anymore obstacles”.
”Referring to this act of protest by Pius XI, the Soviet ‘expert’ for
Vatican affairs, Mikail M. Sejnman, defined it as an ‘anti-Soviet crusade’,
that was sponsored ‘by the most reactionary elements and contributed to

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help the imperialist’ conspiracy to provoke the deflagration of a war
against the Soviet Union’. Even if history has proved this accusation to be
false, the Soviets and their allies have repeated it also against Pope Pius
XII, to a point where this typical example of Soviet propaganda has been
accepted, furthermore without any criticism, even by some Catholics.
There are Catholics today, similar to those belonging to the Christians’
Movement for Socialism or the Polish organization Pax, etc., that insist the
Vatican not only acknowledge the reality of the Communist regimes, but
also allow Catholics to ‘loyally’ collaborate with these regimes, accepting
their conditions and their interference in the life of the Church. And finally
for the Vatican to become an ally of the Communist countries. They forget
though that the Pontiffs, right from the beginning of the Bolshevik
revolution, in truth more than once, tried to establish some kind of
dialogue with the new regime, and for this reason they were criticized by
both, the ‘reds’ and the ‘whites’. For many years, however, the Vatican
did not give up setting up negotiations with the Soviets, even if the latter’s
aim was evidently to destroy every church and religion not only at an
official ideological level, but more and most of all, through the brutal
treatment of the clergy and the faithful. One must also note that the
Vatican’s diplomatic activity was orientated not only towards Catholics
but also the Orthodox, the persecuted and the suffering of any religious
creed.” (MV)
We shall see that there are sufficient reasons to think that this solemn
act convoked by the Pope could lead to the one requested by Heaven for
the fulfillment of the consecration of Russia to the Immaculate Heart of
Mary. Above all, because the request was made in 1929 (p…) and
transmitted by the seer Lucia immediately, as is shown from her letter to
Pope Pius XII in December, 1940: "I related the request of Our Lady to
my confessor. His Reverence employed some means for it to be realized,
by bringing it to the attention of His Holiness, Pope Pius XI." (DOC, p.
437) In 1929 the Bishop of Leiria must have been in close contact with the
Vatican because of the official recognition by the Church of the Fatima
event, which was finally given on October 13, 1930, thirteen years after
the great miracle of the sun. It is known that Pius XI, taking notice of the
case, had given his approval for Dom José, Bishop of Leiria, to recognize
the apparitions (TVF, II, p. 243). Already on May 13, 1928, the Pope had
authorized the Osservatore Romano (no. 28) to publish a laudatory
account of what was known about Fatima and the following year he
personally distributed to the Portuguese Seminary students in Rome

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pictures of the apparition with the inscription: "Our Lady of the Rosary of
Fatima, pray for us". This was witnessed by Mgr. Domingos Frutuoso,
Bishop of Portalegre, who was opposed to the Fatima devotion. Exposing
his scruples to Pius XI, he was asked (MF, p. 27):
"How many seminarians did you have in 1917? " – "Eighteen, Holy
Father". – "And now? " - "One hundred and twenty". - "Why are you
waiting, then, to thank Our Lady of Fatima? This reply of the Pope to the
Bishop indicates how well aware he was of Domingos Frutuoso´s doubts
about Fatima and gives a good idea of how well he was informed and
convinced of the origins of the great event.
Pius XI must have also known about the request of 1929. Lucia replied
to Fatima Author William Thomas Walsh: "In 1929 I wrote the wishes and
requests of Our Lord and Our Lady, which are the same, and I delivered
them to my confessor, who at that time was the Rev. Fr. Bernardo
Gonçalves, S.J., now Superior of the Mission of Zambesia Leifidizi. His
Reverence transmitted my letter to His Excellency, Bishop of Leiria, and
soon afterwards, it reached the hands of His Holiness, Pius XI. I do not
know the exact date on which His Holiness received it, nor the name of the
person who delivered it. But I remember very well that my confessor told
me that the Holy Father had kindly listened to the message and promised
to take it into consideration". (NSF, 198)
The recourse to prayer for Mary’s intention
Concerning Pius XI’s Decree to pray for Russia at the end of Holy
Mass, the Pope’s intention could only be for the country’s reconversion to
Catholicism. The Popes, for their mission of converting souls and nations
to the true Faith, have always proclaimed the Church’s freedom, the
freedom for Truth. The actions and the intentions of prayers for the
Church’s freedom in Russia, under Pius XI and Pius XII, were always
geared to its conversion. It may suffice to consider the Russicum and
Father Michele d’Herbigny’s mission - consecrated bishop by the Nuncio
in Berlin, (Msgr. Eugenio Pacelli, the future Pius XII) - to secretly ordain
Catholic priests inside the dominions of Soviet Atheism. This action to
overcome the difficulties pervading Russia could have been a clue of the
nearing of the time of victorious providence over the tenebrous earthly
powers.
The Pope had openly promoted this devotion and encouraged the
bishop of Leiria (Fatima) to do likewise. Both had been in close contact
with each other for the Vatican’s official acknowledgement of the
Apparition, which finally took place on 13 October 1930.
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The Prophecy confirmed by the great Miracle of the sun, of cosmic
dimensions, unknown since the times of Jesus Christ, had waited 13 years
to be officially recognized by the Vatican. In spite of this splendid divine
seal, given in order that the origin of the Prophecy be recognized, this
Prophecy did not receive adequate attention from the clerical world.
That the request for Russia’s conversion was known in the Vatican can
be proved by the Papal Decree issued at that time (30 June 1930) ordering
prayers to be offered up at the end of Holy Mass – in the Latin rite - for
the conversion of Russia.
The request brought by the Mother of God would, at that historical
moment, have supported perfectly Pius XI’s goals.
Unfortunately, the delay in recognizing the Apparitions of Fatima,
together with the fear of displeasing many non-Catholics present at the rite
which was celebrated in Saint Peter’s, with the invocation of the
Immaculate Heart of Mary, may have been the reasons why the prophetic
request of Fatima: i.e the consecration of Russia was not accomplished by
Pius XI. Anyway, that great opportunity to proceed with the consecration
for Russia’s conversion was lost.
The great political problems of the Thirties
In the 1930s many objections to the “Message of Fatima” were that it
pointed to the errors of Communist Russia, while remaining silent about
the emerging danger of Nazism in Germany.
Yet these objections could not have been raised before 1933, when
Hitler came into power in Germany.
What should have been easy for the Christians to understand in that
period, with the Message of Fatima recognized by the Church, was the
promptness of the heavenly request of 1929.
Today it is clear that the ten years of National-Socialism’s growth and
development in Germany were made possible in part by the mistakes and
terrors spread by the Soviet Union – itself acting under the banner of Real-
Socialism. There was not only the “exchange of characteristics” between
the two deadly ideologies (Cf. the studies by Ernst Nolte and Augusto Del
Noce), but it became a real fact with the historic pact “Molotov-Von
Ribbentrop”, through which Hitler’s Germany and Stalin’s Russia agreed
over not getting in each other’s way in the partition of Catholic Poland –
resulting in the outbreak of World War II in 1939.
Our Lord’s words to Sr. Lucia make it very clear that Russia’s errors
were indeed the base from which world conflict would originate and that
the world of international politics would have obstructed His requests
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from being fulfilled. Again, we only have to consider the Lord’s words to
Sr. Lucia to realize this. “Let my ministers know that since they have
followed the example set by the King of France by delaying the execution
of my request, they shall follow him in misfortune... Russia will have
spread its errors around the world, causing the Church wars and
persecutions. “The Holy Father will have much to suffer”.
The Lord makes comparisons with the afflictions and persecutions
about to be caused by the French Revolution, which would have been
averted if King Louis XIV had carried out God’s request to consecrate
both himself and France to the Sacred Heart of Jesus. Sadly the king’s
failure to do so in 1689 led to the French Revolution exactly one hundred
years later and the beheading of King Louis XVI. Similarly, Rome’s
failure to comply with His request to consecrate Russia to the Immaculate
Heart of Mary brought about the unimaginable Soviet horrors and
persecutions of Christians and the Church.
In brief, the refusal of God’s signal caused the collapse of the King of
France’s power in 1789 and his subsequent beheading. In this comparison,
what should happen then to the papacy? Is not the vision of the Third
Secret’s virtual massacre a response to this question?
The power of Christian Russia – If Russia had re-converted to
Christianity between 1923 and 1933 it is certain that she would have
played the role of a stabilizing influence in Europe’s power structure -
very much as Austria had done in the past. Such an influence would no
doubt have prevented the outbreak of World War II. So we can presume
that this is the reason why Providence had requested at that moment the
consecration of Russia to the Immaculate Heart of Mary!
This would have enacted the peace plan proposed by Our Lady and
transmitted on 13 June 1929 to sister Lucia in the chapel of the Convent of
Tuy in Spain. So, between the second half of 1929 and 19 March 1930 -
the day on which the Pope invited Catholics to gather in Rome for a
solemn act of reparation for the persecutions in the USSR – a Heavenly
request reflecting the hopes and aspirations of the Pope for the conversion
of Russia arrived on his desk.
As can be seen, everything in Fatima is revealed according to the
Church and the Pope. The request for the Consecration of Russia and the
devotion of reparation on the first Saturdays fit so well with what Pius X
then wanted to do that it seemed the answer to the request of this Pope,
rather than of Benedict XV. However, human terms prevailed over those
of Our Lady of Fatima.
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The deceits of östpolitik – The swinging policies of Lenin, Stalin,
Andropov and finally Gorbachev, were all pre planned (Cf. New lies for
old, NY, 1983, of the KGB escapee Anatoly Golitsyne). They were
designed to bring the ecclesiastics to a dialogue , to extend the hand of
compromise: the östpolitik that would acknowledge the Communist
governments as being full of good intentions and legal respectability. Can
the history of Fatima not be linked to these political machinations of
yesterday and the present day, which are a danger to the Faith?
Pope Pius XI used to say that in order to save souls he was open to
negotiations with the devil himself. These words clearly reflect his way of
facing problems: confident in his own solutions to the point of risking
crossing the limit of the supreme – but not unlimited – Papal powers. Who
can with impunity negotiate with the spirit of evil or even with a system
inspired by it?
Negotiating with what is intrinsically perverse is not giving credit to
what is against good? We make this comment in an attempt to understand
why Communism – that raised havoc in Russia from 1917 and was then
reinvigorated after the great famine of the early twenties, in order to start
spreading its errors around the world – was condemned in the Encyclical
Divini Redemptoris, published only in 1937.* (page 139)
The reason for the delay in publishing the encyclical was in the hope of
achieving results through practical negotiations. Agreement for the
shipments of humanitarian aid was reached with the Soviet leaders, but
from the start the Vatican was forbidden to deliver directly to those in
need – everything had to be shipped to the authorities. The aid program
lasted for years and much of it was accomplished with the help of priests
and nuns many of whom were persecuted and murdered by Ceka, the
bestial secret state agency. Yet in light of the evil global dimensions of
Communism it was a necessary heroism, which set an example to the
world and to all Christians that they should not rest until this evil tyranny
had been defeated. These humble heroes bore witness to the evergreen
truth that the more you delay in attacking evil, the more it reinforces itself
and causes greater damage. That this didn’t happen at the time was
because diplomatic discussions were taking place. Discussions that
represented the beginning the Vatican’s own östpolitik of which the
conciliar popes care so much to the point that they remain silent about the
global dimensions of the devastation brought about by Communism,
which for the past 70 years, and up to the present day, works to establish a
new world disorder.
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Here it is important to note that already on December 17, 1927, Lucia
was authorized by Heaven to reveal the first two parts of the message, as
she told Fr. Jongen in 1946. Our Lady had told Sister Lucia to reveal the
vision of hell, but her superiors did not permit her to publish the first
Secret until 1941.
A misfortune of worldwide dimension
If Fatima was, as the Catholic world believed, an extraordinary divine
help to overcome the enormous social threat of Communism, could the
fact of Pius XI’s ignoring Fatima in his action against this evil, be less
than a misfortune of worldwide dimension?
In 1929 all the elements existed for Churchmen to fulfill the request of
Fatima: "The moment has arrived in which God asks the Holy Father to
make...". This request was known to Church authorities, and they could
have learnt much more if they had cared to ask Lucia more about it. Thus,
the question must be asked: was the escalation of the awful Communist
power in such a short space of time truly unavoidable? The answer is
clear: only by ignoring Fatima.
The following year there was, in March, the impressive ceremony in
Rome in reparation for the Soviet persecution, and in October. the official
recognition of the authenticity of the apparitions. The consecration of
Russia would be a true heavenly grace, because it would give supernatural
form to an act of reparation for its conversion. It was also the most
propitious political moment to mention Russia, because while the
repression and the terror of the Soviet Revolution were facts known
worldwide, the growing menace of the German national-socialism – the
Nazi ideology – was not so evident.
In 1930 attention was turned towards the universal threat of
communism, and Pope Pius XI, after the great ceremony of March 19th,
continued to concentrate on the religious persecution in Russia, deciding
on June 30, 1930, that the prayers after Mass (the exorcisms of Pope Leo
XIII) would be said with that intention. There were many initiatives for
this intention, but for some mysterious reason the remedy given at Fatima
was avoided. The Pope did not have recourse to this help, whose
supernatural origin the Church was about to recognize, in order to save the
world and Russia from its greatest enemy. And as a result the occasion to
pay special homage to Our Lady was allowed to pass by. With which
consequences?
The new political phenomenon of Nazism would cause World War II
and whose spectacular errors and capacity of aggression would make
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Soviet Communism, which catastrophic action still had not assumed a
huge tragic dimension, to be forgotten for a long time; a time long enough
to make also the request of Mary for the consecration of Russia an act too
difficult from a political point of view,
Here let us discuss the crossroads of 1929 when mankind, faced with a
mounting wave of errors accumulating in all areas of the world, received a
providential offer of a barrier to discontinue them. Had it not been
indicated that if the divine requests of which we speak had been satisfied,
the evil menacing peace would have been overcome? Yet something
failed; the Christian norms that guided society were being replaced with
ever increasing evil ideologies, which infected the world with thoughts of
violence and corruption.
We have seen how World War I dismantled what was left of Christian
kingdoms in Europe, and started a perverse political and economical plans
that promoted problems throughout the world. Plans which caused among
other calamities the German economical crisis opening the doors of power
to Hitler; the enormous impositions of the peace treaty of 1918 placed on
Germany; the worsening of these conditions brought about by the global
depression that followed the stock market’s crash in New York in 1929.
The German economy suffered more than any other as a result of this
global collapse, which caused unemployment and poverty. Germany was
crushed by debts and suffocated by its dependence upon foreign credit.
Nor were these causes confined only to the economical sectors. Millions
of people were afflicted by deprivations and insecurity after having
suffered a few years earlier the rigors of inflation (the famous one of the
Weimar Republic).
The depression had an immediate effect in the political sphere,
undermining the Republic’s base and swelling the numbers of supporters
of both the extreme left and right political parties. In just two years the
Nazis became the most popular party in Germany while the communists
were the third strongest. In 1933 Hitler said in a speech in Munich: “We
are the result of sufferings of which others are responsible”. ``The great
depression was a determinant condition of the escalation to power of
Nazism” (Enc. Britannica, vol. 10, v. Germany, p. 283).
It is important to add that the victory of nazi extremism was helped,
apart from Hitler’s charisma and the propaganda abilities of his followers,
by the backing offered him by manufacturers and industrialists who saw
law and order being threatened by the turbulent and protesting political
left, inspired by Lenin and Stalin’s Russian Revolution. So a defeated

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Germany, tortured by the draconian conditions imposed by the tigers such
as Clemenceau, by the bulldogs of the City of London, by the hyenas of
Wall Street and by the shouting masses incited by the bloodthirsty Lenin
and Stalin, chose to elect Hitler as a means of self defense. Could they
have imagined that the objective of the Nazis was to devour Europe?
Nonetheless, it is clear that the ten years of perverse nazi expansion
matched the seventy years of the terrors enforced by Soviet Communism.
The two totalitarian ideologies also had in common a hatred of Christian
Countries.
The global consequences of disregarding the Prophecy
To stop all of these deadly errors only an intervention by Heaven
would do. It was offered, but it was ignored. Neither the miraculous
apparition in the Cova da Iria, nor the social and religious restoration of
Portugal, which were recognized by Pius XI, convinced him of the
necessity to fulfill the requests of Our Lady of Fatima in order to save
Russia and so many souls. And that propitious occasion passed by.
The importance of the prophetic message will be recognized either in
the fulfilment of its promises, or in the tragic consequences brought about
by ignoring its warnings. Pius XI had closely witnessed the Russian
tragedy, even though as an Apostolic Delegate, he had never been able to
enter the country. As pope he continued to face-up to the USSR using
diplomatic means, therefore, as we have seen, he put aside the
“consecration” requested at Fatima and only in 1937 did he denounce
(Divini Redemptoris) the deadly evil of communism. Yet what allowed
Vatican diplomacy to negotiate an aid shipment or even a concordat with
the militant atheistic USSR? Was it possible to remain silent about the
very divine rights that the Soviet Union was stamping out? What other
matter had a higher priority?
On the impossibility of collaborating with the Communists, the Pope
was to write about in 1937 – but by then it was too late.
Once the massacre of World War II had ended and the Axis powers
had been defeated, they signed an unconditional surrender; yet all that
followed was but a false peace, that left mankind facing growing evils.
The Soviet Union, reinforced by the war of 1939-45, was now in a
position to impose its errors, its persecutions and its revolutions, not only
on its satellite nations in Europe, but all around the world! It was this that
confirmed the opportunity of the promise of Fatima.
Only a reconverted Russia returning to support the Church, could have
stopped the growth of Nazism and help avoid a dreadful world massacre.
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“If not”... the “errors spread by Russia” were to cause long lasting world
disasters. In fact with the Prophecy of Fatima being ignored the damages
caused by the errors spread by the USSR against “Peace and the Reign of
Christ” have become humanly irreparable.
In retrospect, considering what has happened to the Faith since the time
of Pius XI one might conclude that the thoughts of Mary in the Message of
Fatima were directed at preventing the worst persecution that was about to
occur regarding the Catholic Church.
An external persecution ably assisted by an internal lowering of the
Church’s defenses caused by indifferentism and apostasy. This, as an
endemic virus killed, and continues to do so, the faith in the consciences of
the faithful and leads to the world’s general apostasy.
Since the words of Our Lady remained unheard, the other spirit that
works against her for a new ecumenical world, for a pan-Christianity
revisiting paganism, has succeeded.
The efforts of Pius XI were neutralized
Not having listened to Our Lady’s Requests was detrimental to both the
state of the world and the Catholic Church. The historical happenings in
the period following 1931 confirm this. Further, the denunciation of the
“intrinsically perverse” evil was delayed in the hope of reaching an
agreement with it (Divini Redemptoris)). The damage caused by the USSR
was, by then, immense! Pius XI could never have imagined the effects on
Christ’s Kingdom caused by the ignoring of the Fatima request for the
consecration of Russia.
The strong and authoritarian character of Pope Pius XI often responded
to intimidation and threats against Christianity by replying courageously
to its enemies. Everything indicates, however, that on several occasions he
was prepared to apply personal solutions and to deal with the Church´ s
adversaries by trying to ignore their anti-Christian malice. Thus, many
agreements seemed to be based more on human resources than on the
immutable principle of divine law, limiting the Reign of Christ to the
ecclesiastical sphere.
In the secular arena Pius XI relied too much on the social work of the
Catholic Action organizations thinking that they would promote the
correct doctrine in reply to the Church’s detractors. But these
organizations during the reign of Pope Pius X had already shown they had
limitations. During the years of Benedict XV and Pius XI it was the
supernatural principles in human society that were entering into crisis; the
supremacy of spiritual life declined more and more. This aspect of Church
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life created more inefficiencies within Catholic Action groups. Pius XI did
not lack the energy to point out errors; his doctrinal encyclicals
demonstrate this. After citing the most important of them we shall see how
he used them in the field of concordats, which kept him so occupied. In
January, 1928, in the encyclical ‘Mortalium Animos’ he condemned the
errors of pan-Christianism, the seed of present-day ecumenism. In fact,
this mixture of faiths is a real attack on the doctrine of Christ the King,
which makes it equal to others - as if true Charity is possible without the
true Faith.
Pius XI, on May 15th, 1931, in recalling the social doctrine of Rerum
Novarum by Leo XIII, which was based on the Decalogue and Natural
Law, against which the disordered forces of the modern world were
ranged, published the encyclical Quadragesimo Anno.
In Italy in 1929 the Lateran Treaties were signed, which gave a façade
of recognition to the Catholic religion. In reality they were a reconciliation
with the modern liberal or fascist state (see Chiesa Viva, no.148). The
next year, Mussolini attacked Catholic Action, leading to his
condemnation by Pius XI in the encyclical “Non abbiamo bisogno”.
In 1933 in Germany, Hitler's Nazism which had come to power with
surprising rapidity, had already concluded a concordat with the Vatican on
July 1st of that year. Pius XI, who "in order to save souls said that he
would deal with the Devil himself" (PXI, p. 412), dealt with the Nazis. But
no sooner had the concordat been signed than Hitler’s Reich had violated
it. Already in March, 1934, there was an open persecution of the Church in
Germany. Pius XI condemn Nazism with the encyclical Mit Brennender
Sorge, in 1937, at the same time as he condemned Communism with the
encyclical ‘Divini Redemptoris’.
In the meanwhile he continued trying to deal with the Soviets, who in
1923 had condemned him to death. (see Pravda, ref. Enc. Cat. IX, p.
1535). As can be seen, Pius XI was ready to deal with arrogant leaders
with twisted policies and at the same time condemn them and their
respective regimes. It is to be noticed that, of the concordats signed in the
pontificate of Pius XI, those which best resisted the advance of modern
times and the forces inimical to the Church, were those agreed with
Portugal (1928) and Italy (l929). The Portuguese concordat came as a
consequence of the Catholic restoration which followed the events of
Fatima, and which was based on the faith of both the Portuguese people
and government. Even when the "Carnation Revolution" came, which
brought socialism to Portugal and threatened to bomb Fatima, the

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Portuguese Catholic spirit resisted, and the concordat was not annulled.

“By their fruits you will know them”


The protection of the Immaculate Heart of Mary, which had manifested
itself since 1917 and especially in the decades of the 30's and 40's, was
repeated in 1975. The Portuguese people had recourse en masse to that
intervention. This is the Faith that maintains Christian laws and
ecclesiastical concordats.
In 1937 Pius XI would write on Communism: “Confronted with
such a threat the Catholic Church could not remain silent and did
not. Especially this Apostolic See did not remain silent because it
knows that the defense of truth and justice of all eternal assets,
that Communism does not acknowledge and fights, is its very
special mission. (...). Even the Church’s worst enemies, who from
Moscow direct the struggle against Christian civilization, through
their continuous attacks with words and actions testify that the
Pope, even nowadays, has continued to faithfully protect the
sanctuary of Christian religion and more frequently in a more
persuasive way than any other earthly public authority has
drawn attention on the Communist danger” (Divini Redemptoris).
Pius XI cites his predecessors from Pius IX who “already since 1846...
pronounced solemn condemnation” against Communism.
But what of today? The present hierarchy repeats at every opportunity
that the new doctrine of Vatican II is the faithful continuation of the bi-
millenary Teaching of the Church. On the contrary, Papal teachings have
always strongly denounced the most insidious evils of our time, those that
drive people to Apostasy, Atheism, Modernism, Pan Christianity (false
ecumenism), Liberalism and Communism.
Can anyone possibly deny, that these evils are spreading more and
more, and therefore should be condemned even more? Every diplomatic
dialogue should have started with this acknowledgement. Otherwise, it
would have implicated uncontrollable risks – leading to Communist
propaganda using “dialogue” to spread ideological errors and control
people, until reaching its final aim, the destruction of the Church’s
authority (as the Third Secret shows).
With this evil power prevailing, the Church would be left only with the
quiet recourse of prayer to convert those in error. In this context Pius XI
issued a significant Decree directing that at the end of Holy Mass, in the
whole world, everyone would pray for the re-conversion of Russia to

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Catholicism. It was the Pope’s intention, as well as that of Our Lady of
Fatima. With regard to Italy's concordat with the Holy See, it enjoyed a
precarious existence until being modified 20 years after Vatican II, as had
been the concordat with Spain under Paul VI. These new concordats
reflected the spirit of Vatican II wiping away every trace of the rule of
Christ the King.
In fact, during the last two centuries revolutionary philosophies have
undermined the Church’s faith, demolishing its defenses. The goal was to
get rid of the Pope’s resistance, crushing his heart and mind to finally turn
off his mission of conversion.
The plan has been pushed forward from the French Revolution
onwards, as in a crescendo. But equally so, the assistance offered by
Heaven has been more than a match for such a crescendo. Our Lady’s
messages and requests given at Rue du Bac, La Salette, Lourdes and
finally at Fatima were adequate to overcome the forces of atheistic
revolution – if only they had been acted upon by the Church authorities.
We have seen how the dates of Fatima are crucial moments in this
struggle: in 1925, in 1929 and on the eve of World War II (1938), years
that presented to the Soviet Russia the formidable means necessary to
spread her errors throughout the world and predictably also in the
Church.
Let us return to Our Lady of Fatima’s words, which foretold of Russian
errors and persecutions against the Church around the world. They clearly
mean that no problem can be solved without having recourse to its cause,
which in this case is twofold:
- The “intrinsically perverse” nature of Communism (Pius XI), and
therefore every attempt to humanize the aspect of what is the enemy of
God and His true religion, instead of counteracting the evil makes it
worse, allowing it to spread and to pollute both civil and religious life;
- Secondly the fact that only a supernatural power can defeat an evil of
diabolical nature, that is too great for men to overpower on their own.
This is explained in Pius XI’s encyclical on Communism recalling St.
Matthew (17: 20): Evils of this force which are today tormenting mankind
can only be conquered by a crusade of prayer and penance... through the
powerful intercession of the Immaculate Virgin. This is the reason for the
request of consecration that is present in the Message of Fatima. Yet the
reason for such a request was unfortunately not understood, and therefore
the consecration was not accomplished under Pius XI. What was lacking?
One must consider the reason for this as explained to Lucia who asked the

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Lord why He didn’t convert Russia even without His Holiness proceeding
with the Consecration to convert Russia: “Because I want all My Church
to acknowledge the Consecration as a triumph of Mary’s Immaculate
Heart and so extend Her cult and place next to the devotion of My
divine Heart, the devotion of that Immaculate Heart”. Yet, my God, the
Holy Father won’t believe me, if You will not personally move him
through a special inspiration.
“The Holy Father! Pray a lot for the Holy Father, He will do it, but it
will be late! Nonetheless, Mary’s Immaculate Heart will save Russia. It
is assigned to Her”. (DOC, p. 415)
What was lacking but the re-conversion of the same Catholic world to
the faith in divine intervention through Mary’s Immaculate Heart? In other
words, the faith in the act accomplishing the Consecration requested by
God, the conversion of Russia to the Catholic Church, will become a
reality. If this was not the meaning of that communication the Lord would
have asked the Church to acknowledge not the consecration, but the
Russian conversion, as the triumph of Mary. However, in His words the
consecration is prior to the Russia conversion. That means that to obtain
this, something has to come first: what else but conversion of the same
Catholic world?
All doubts of the faith regarding Fatima are expressed in the following
words: as “God wants to establish in the world devotion to my
Immaculate Heart... If (the Pope with the all Church) fulfil my requests,
Russia will be converted, and they will have peace; if not, she will spread
her errors throughout the world, promoting wars and persecutions of
the Church; the good will be martyred, the Holy Father will have much
to suffer.
That faith was already not sufficiently strong in those days. However,
as only true faith can move mountains and convert Russia, and Rome
without this faith has no power to convert anybody, the first need is a great
conversion of Rome.
Conversion or Revolution? These two words represent the opposing
options, which condition all human history.
Conversion is a return towards a higher truth, a voluntary act to re-
establish a Father and son relationship, between men and God. A
relationship that calls for man to renounce his own Utopias and submit to
the Law of God. To cling to the revealed truth which reflects the will of
Almighty God. Revolution is the rejection of such a relationship. A man-
made philosophy, inspired by pride, that rejects the law of God on which
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universal order is founded.
We have seen that in the wake of its own ideas Leninism spread
starvation, death, war and macabre genocides that continue to resurface to
this present day. These same errors spread throughout the world by
Russia, and prophesied at Fatima, are at the base of Leninism. They
manifest the very essence of Satan’s operation in particular among the
people, philosophies and governments that do his bidding. They are
intrinsically perverse by nature, because they constitute rebellion against
God. Popes have always condemned errors and their obstinate authors.
Everyone has this duty, yet for the Popes it is a primary mission to restrain
errors and their authors. The more they grow the more difficult they
become to correct.
In the Message of 13 July 1917 Our Lady said: “The war is going to
end, but if people do not stop offending God, in the reign of Pius XI
another worse war will begin. When you see a night lit up by an
unknown light, you will know that it is the great sign that God will give
you that He is about to punish the world for its crimes by means of war,
famine and persecutions of the Church and the Holy Father. In order to
prevent this, I shall come to request the consecration of Russia to my
Immaculate Heart and Holy Communion of reparation on the first
Saturdays. IF MY REQUESTS ARE HEEDED, Russia will be converted,
and there will be peace; IF NOT, she 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.
Well, during the night between 25 and 26 January 1938, an unknown
light, which surpassed all previous Boreal Dawns for its size, inflamed the
skies of Europe and North Africa, at which latitudes such phenomena are
unheard of. The newspapers reported the event. Yet because the Message
had been ignored, the unknown lights could not be acknowledged as the
premonitory warning of World War II, that was to devastate Europe from
1939 until 1945.
Because Our Lady’s words started with: “If they will do what I tell
you... if they will accept My requests...” they were addressed to those with
the power to accomplish such requests - the popes and in particular Pius
XI. The mention of this name, unheard of in 1917, underlines the precision
of the Prophecy of Fatima concerning the actions and the person who
could have averted this new war. A war that didn’t officially start under
Pius XI; so some believe the Message includes an error because World
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War II began a few months after his death. But let us not forget that this
war started with the invasion of Catholic Austria by Germany during Pope
Pius XI’s Pontificate. It then spread with the Nazi takeover of Poland at
which time Britain declared war on Germany, after the death of Pius XI.
We must bear in mind though that in the Message it was said that the
request to avoid the war was the responsibility of his Pontificate.
God demands the Church’s belief in the consecration requested at
Fatima. Russia’s conversion will occur then as a consequence of its
testimony. We can therefore state that the only way to have avoided the
war and maintain the peace was ignored.
"They have not wanted to fulfill my request! (of consecration)... Like
the king of France, they will repent and do it, but it will be late. Russia
will have already spread its errors throughout the world, provoking wars
and persecutions of the Church. The Holy Father will have much to
suffer" (DOC, p. 465).
It is to be noted that just as Pius XI was not able to receive the
supernatural aid of Fatima, he was also unable to apply efficiently the
doctrine of Christ’s Kingdom in the world. This Kingdom is unachievable
without a temporal Catholic power that operates in a field beyond that of
the ecclesiastical hierarchy. This power exists to define and support
Christian principles and the Natural Law in the social life of human
society. This order has deceitfully been dismantled by Vatican II, but it
was also partially dismissed by Benedict XV and Pius XI. Their difficulty
in accepting the Fatima Prophecy is a sign of the fading belief in this
principle.
The policy of concordats at any cost, the illusion of “democratic
dialogues” with God’s enemies, engaged in even with Lenin, Stalin and
Hitler, the lack of support for the Cristeros in Mexico, and the intervention
in French politics by the condemnation of the Catholic ‘Action Française’,
the excessive value attributed to “civilizing” concordats in Italy and
Germany, were all symptomatic of the Vatican’s leaning towards human
solutions to the world’s problems rather than a belief in God’s supremacy.
The continuing round of concordats based on human solutions lasted
fifteen years (1922-37).
In negotiating with a system that was, in the end, declared intrinsically
perverse, proves a belief in actions that were more trusting of human
diplomatic agreements than in the assistance offered to men for the glory
of God and the miraculous triumph of Mary’s Immaculate Heart. It seems
that in that period the illusion of the efficacy of a low profile diplomatic

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action hindered Pius XI who failed in having recourse to the Message of
Fatima on the occasion of the ceremony on 19 March 1930 in Rome. A
few years later the European situation proved to have reached an impasse.
Communism had already extended its tentacles everywhere, especially in
Spain. Many concordats were not respected. Catholic Ukraine had been
the victim of “programmed starvation” in 1933 by the Soviets. In Mexico
anti-Catholic repression had been institutionalized. Papal orientations had
changed, they had been reduced to un-applicable concepts thrust on to the
victims of revolution, as exemplified by the Vatican’s letter of 1937 to the
Mexican Bishops.
To Spain where Franco had defended Catholicism he didn’t send
orientations but thankfulness. Hitler’s Nazism that was over shadowing
him was condemned with the Encyclical Mit brennender Sorge on 14
March 1937, while on 19 March, with the Encyclical Divini Redemptoris ,
Pius XI condemned Communism in definitive terms.
Our Lady of Fatima’s Message in 1917 was the answer to Benedict
XV’s appeal to save the people from war, from the errors spread around
by Russia and by hell. It was the answer for that time, as it was for the
time of Pius XI and as it is for our time. Yet the Message did not draw any
attention after World War I and was not accepted by Pius XI in order to
avoid WWII. What powerful intervention can be requested of the
Immaculate Virgin if the one already offered is ignored? With the
Prophecy ignored, the crises became unsolvable.
The moment indicated by Providence slipped by
Let us return to Pius XI’s reign. In 1936 Spain was torn apart by civil
war caused by the “errors spread by Russia” and an even “worst war” was
around the corner, yet Our Lady of Fatima’s request continued to be
ignored. Sister Lucia then wrote: “Through an intimate communication the
Lord told me, lamenting HIMSELF: “They chose not to satisfy My
request... as the King of France, they will repent and will do it, yet it will
be late. Russia will have already spread its errors around the world,
causing the Church wars and persecutions: The Holy Father will have
much to suffer”. It was a confirmation of that intimate communication
that Lucia had passed on to her Bishop in August 1931: “Let My ministers
know that because they have followed the example set by the King of
France in delaying the execution of My demand, they will follow him in
disgrace.”
Who are these “ministers”? Probably all the Catholic bishops, certainly
the Bishop of Rome: the Pope. The fulfillment of the request depends on
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him. The evasiveness in coping with a request whose origin is recognized
as being divine, indicates that the pope and bishops had a problem
understanding the will of the very God they represent on Earth. God, who
had conferred the keys to His pontiffs giving them “all the powers in
Heaven and on Earth” to carry out His will. Or, even worst, it indicates a
crisis of faith in the power of prayer and penitence in obtaining a divine
intervention. We can therefore acknowledge that the Pope and bishops
allowed their attention to earthly problems to get in the way of the more
important requests of Almighty God. Regarding Pius XI, it is inevitable
but to conclude that by not accepting the supernatural help of Fatima, he
failed to apply the principles of Christ the King, even though he was His
formal representative on Earth.
Pius XI demonstrated a natural affinity to diplomacy, to which the
Holy See gave more importance to than the priority and intransigence of
the defense of supernatural principles in the human world. This is the
mission and purpose of he who sits in the Chair of Peter.
Many leaders may feel the call to exert national and international
power, but who can and must ensure the unconditional defense of
supernatural principles of the Faith? Only the Church’s head, the Vicar of
Our Lord Jesus Christ.
In the modern world it is not difficult to understand the importance of a
voice endowed with maximum authority in the religious and moral field,
which speaks without hindrance or compromise when the rights of God
are involved. This is not given to any civil authority, but only to the Holy
See, which is above all parties, whether its enemies like it or not. This is
its special and supreme duty, which cannot be subordinated to diplomacy
or temporal earthly power. If there should arise circumstances in which, to
avoid a greater evil or to obtain some good, it is convenient to avoid
drastic pronouncements, silence is understandable; however, this must
never hinder laymen from acting in a Catholic sense in the world of
politics.
The spread of Communism throughout the world or, in other words,
Russia's errors as referred to at Fatima, from Asia to America, from
Mexico to Spain, must have removed all possible illusion of a "democratic
dialogue" with the enemies of the Church during the time of Pius XI.
Much documentation concerning these illusions, mainly on the drama of
the Cristeros, seems to have been deliberately suppressed, even in the
Vatican. We know, however, that in 1937 Pius XI was explicit in regard to
Communism, when he wrote to the Mexican hierarchy on March 28, 1937:

140
"When the exercise of power ranges itself against justice and truth to
the point of destroying the foundations of all authority, we cannot see
how it would be possible to condemn those citizens who unite to defend
the nation and themselves with legitimate and efficacious means against
those who program their ruin (...) The use of these means, the exercise
of political and civil rights in all their extent, which include problems of
a purely material and technical order or of armed defense, are in no way
under the competence of the clergy nor of Catholic Action."
This was repeated when the problem reappeared with all its atrocities
in Republican Spain, which persecuted Religion. It seems that we are
simply hearing what is obvious. No father of a family needs to listen to his
parish priest or the pope to understand that he has a duty to defend his
country and his home. And yet in that same pontificate and subsequent
ones, prelates and priests involved themselves to such a degree in civil
problems that many of them even proposed revolutions. They were
tortuously put into the service of new ideologies, while Catholics were
confused not only in politics, but also in religion by a new class of clerics
committed to sociology.
This is the sinister genesis of so many "theologies" of revolution and
liberation. These are the wolves dressed as shepherds of whom Our Lord
spoke. And it is no wonder that these rapacious wolves are more ferocious
against the words of Fatima, which sheds light on falsity and treason
coming from within the Church itself, than against the Vatican's attempts
to attack revolution with natural means.
After fifteen years of a humiliating policy and very bad results, Pius XI
in his encyclical Divini Redemptoris (1937) condemned Communism as
"intrinsically perverse, with which no collaboration is possible"…
Because evils of this force which are today tormenting mankind can only
be conquered by a crusade of prayer and penance... through the powerful
intercession of the Immaculate Virgin. Pius XI, however, had not always
used the weapons of faith that had been offered to him – weapons
accompanied by extraordinary signs.
Concerning the inheritance that Pius XI had left to Pius XII, one only
need consider the absence of Catholic thinking within a great majority of
the hierarchy and clergy to understand the difficulties that the new pontiff
would have to face. Pius XII found himself isolated in the middle of a
crowd of masked modernists working for the demolition of the Church.
They wanted a new church, democratic and ecumenical, open to any
religion – forget about a clergy faithful to the Kingdom of Christ.

141
Between Pius XI and the modernist prophets there is, of course, a
doctrinal and spiritual insurmountable void. However, Pius XI put too
much confidence on his capacity to negotiate with the Church’s outer
enemies, forgetting about its inner foes. And the inevitable outcome was
not only a terrible war, but the uninterrupted escalation of a new clerical
class open to any form of spiritual compromise, religious demolition and
doctrinal treason.

***

*A brief extract from Pope Pius XI’s encyclical Divini Redemptoris,


condemning Communism.
“Communism is intrinsically evil, and it is not admissible to any one
desirous of saving Christian civilization, to collaborate with it in any field.
Today we make a grievous appeal to the moral and spiritual forces; this
because the evil we must fight is, considered first of all in its origin, of
spiritual nature. And it is from this source that springs, by a diabolic
logic, all the monstrosities of communism. […] When the Apostles asked
the Lord why they have not been able to expel a demon from a possessed
man, Jesus answered: This kind of demon cannot be cast out but only by
prayer and fasting (Mt 17, 20; Mk 9, 28).
Communism demonstrates a diabolic evil, which to be cast out,
requires reparation, by prayer, fasting and sacrifice. Is this not the same
appeal made in the prophecy by Our Lady of Fatima and by the Angel
when he said, “reparation, reparation, reparation”?

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143
8 - PIUS XII, CALLED THE POPE OF FATIMA

The successor of Pius XI was his Secretary of


State, Cardinal Eugenio Pacelli, who took the
name of Pius XII. Being a great devotee of Mary,
he was called "the Pope of Fatima". The reason for
such a title was that on May 13th 1917, the same
day on which Our Lady appeared in Fatima for the
first time, he was consecrated a bishop by
Benedict XV. Surely another providential
coincidence within Christian history that the
promoters of Naturalism seek to suppress - but
which the Marian events of our time confirm.
Pius XII openly accepted this title on June 4th, 1951, on the occasion of
the consecration of the Roman church of St. Eugene, named in honor of
the late Pope Eugene. In this church there is an altar from Fatima donated
by the Portuguese. It was Pius XII who explained his ties with Fatima in
his speech Bem vindos! (Welcome!) to the pilgrims from Portugal,
thanking them for the altar on the occasion of the jubilee of his Episcopal
consecration in May 13th 1917: "The fortunate date, so important in our
life, that belonged to the secret designs of Providence… When the
Portuguese pilgrims greeted the Pope by saying: "Long live the Pope of
Our Lady of Fatima!” Pius XII answered smiling: "Yes, we are!" (ref. of
Fr. G. da Fonseca, S.J. TF, p. 12).
Catholics can see the prophecy of Fatima as a beacon guiding the
faithful to convert the world and to confuse the enemies of the Church
with the light of many supernatural events, in which the Pope, representing
Jesus Christ, has a central role to play.
Eugenio Pacelli, studied at the Capranica College of Rome, where
initially he followed the diplomatic orientation espoused by Cardinal
Rampolla. An orientation that paid special attention towards the new
reality of the modern world, which increased the control of the new
“liberal powers´´ - a political orientation which had returned with full
force after the death of Pope Saint Pius X in 1914. This political tendency
of the Vatican continued under Benedict XV, Pius XI and Cardinal
Gasparri. It was gaining pace when the Nunzio of München in Bavaria,
Eugenio Pacelli, was appointed as the Vatican’s Secretary of State in
1929. The reputation that Pacelli earned for himself during his tenure as
Secretary of State was so great that on the death of Pius XI, he was elected

144
pope just one day after the opening of the Conclave.
It was the 2nd March 1939, the year in which a war of monstrous
dimensions started, affecting in a horrible way the life of Europeans and
the course of history.
As papal nuncio in Germany and during his nine years as Secretary of
State, the successor of Pius XI always demonstrated a clear vision and a
firm position regarding the Communist peril. Yet since his pontificate had
begun under the pressure of that colossal hecatomb of the Second World
War, he found himself too overburdened with difficulties to denounce the
great evil which in those days appeared as secondary in the face of
Nazism.
Pius XI had faced the "relentless enemies of the Church, which from
Moscow direct this struggle against the Christian civilization..,". He
highlighted the communist danger and continued the "very special mission
of the Apostolic Center, that knows how the defense of the truth and of
justice and of all the eternal good that communism ignores and attacks is
his own fight" (Encyclical Divine Redemptoris).
Yet since the power of the gun had prevailed, and diplomatic initiatives
had failed, the Pope recognized that to exorcise such evils only the power
of prayer together with fasting and penance would obtain the conversion
of Russia. However, by 1937 it was too late for Pius XI to propagate such
sacrifices as he was close to death.
Pope Pius XII’s war against Communism
Under Pius XII these same sacrifices and prayers for the conversion of
Russia and the defeat of Communism continued, as did the mission of the
Russicum to prepare Catholic priests to offer spiritual assistance in the
countries dominated by Soviet Atheism. Even the decree of Pius XI
ordering that at the end of holy Mass, all over the world, Catholics pray
for the conversion of Russia, remained in force. These acts of prayer and
penance asked for by the Pope were in accordance with the requests of
Our Lady of Fatima. Requests that openly identify the errors of Russia,
Atheism and Communism.
Pius XII did not hesitate to exclude from the sacraments those who
consciously adhered to Communism and became propagators of this
atheistic doctrine. However, pontifical documents show that the Pope
avoided every slightest sign of approval and encouragement for the war
against Russia. Indeed, he treated the communist regime and Russian
people as two separate entities.
Now, the American President, Franklin Delano Roosevelt was
145
extremely concerned about his impending World War II alliance with Sta-
lin. He knew only too well that he would come under mounting pressure
from America's large Catholic population if Communism Russian
continued to be painted as evil by the Catholic Church4.
So, as early as April 1939, he entered into correspondence with Pius
XII, regarding the Church’s stance against Communism: an "intrinsically
perverse" ideology, with which any collaboration is impossible. For this
reason Pius XII was subjected to great diplomatic pressure by Roosevelt in
1941. The Pope was requested to tone down his criticism of Communist
Russia and admit a more tolerant reading of Pius XI’s encyclical "Divine
Redemptoris". Roosevelt sent his special ambassador Myron Taylor to
Rome on a mission to obtain Pius XII’s agreement to comply with the
president’s wishes. On his arrival in Rome Taylor realized immediately
that even among the Pope’s closest confidantes were those who favored a
more lenient approach to Communism. They suggested more respect
towards Communism – creating the same divisions that existed between
the American archbishops. For example, those from Baltimore, Boston
and Cincinnati, were cautious and realists. On the other hand, Cardinal
Spellman of New York, and others, were optimists and liberals, like the
omnipresent Italian Msgr. Montini, later to become Paul VI. With the help
of the latter, Taylor at last, on the 20th of September, received from Pius
XII a reply telling the president not to be concerned about the 1937
encyclical, thereby paving the way for Roosevelt to ally America to
Communist Russia. That the president was spared this problem was the
result of Pius XII agreeing to play down the Church's overt criticism of a
system that had already eliminated 6 million Ukrainian Catholics.
In a letter dated the 22.9.1942 to the ambassador Myron Taylor, Pius
XII made known: "On application of President Roosevelt, the Vatican has
interrupted any polemic with the Communist regime, yet this silence, that
weighs on our consciences, has not been understood by the Soviet leaders
who continue - in USSR and in the countries occupied by the troops of the
Red Army -, the persecutions against the Church and the believers. Please
God that the free World shouldn’t have a day to regret our silence!"5
4By that time this population had a big rate of increase reaching in
1958 the number of 35.846.477 souls and in 1959, 39,509,500 (Yearbook
of American Churches for 1960, NY, 1959).

5 Doc. 6795, mentioned by Msgr. Roche, p. 379 - cf."Toute la Verité sur

Fatima", vol.3, Fr. Michel de la Sainte Trinité (CRC, 1985, F-10260 Saint-
146
In December 1940 Pope Pius XII received a letter from Sister Lucia in
which the warnings of the Fatima messages were repeated. Convinced of
its enormous importance, the Pope tried to publicize it in order that it
would be received by all. He was especially concerned with Heaven’s
request of the "consecration of Russia" to which the promise of its
conversion to Catholic unity and to peace was attached. Yet, Pius XII, who
was elected pope on the eve of World War II, found great political
difficulties obstructing the accomplishment of the requests of Fatima. In
fact, in the polarization of the great power blocs, the USSR was on the
side of the democratic Allies against the Nazi-Fascist Axis. Thus the
enormous difficulty, in the midst of the war, was a declaration emanating
from the Pope, that would mention one of the contending sides and at the
same time make him appear to perhaps be favoring the enemies of the
Allies. In spite of this problem he wanted to fulfill, at least partially, the
request for the consecration of the world to the Immaculate Heart of Mary,
with special mention of Russia.
To prepare it, in the first months of 1942, he supported the diffusion of
the "second secret" of Fatima, that had been published in two books. The
first one, La Madonna di Fatima, from Fr. Luigi Moresco, was printed by
the Poliglotta Vaticana, with an introduction by the holy Cardinal
Ildefonso Schuster, Archbishop of Milan, who used the Secret as the
central plank of his pastoral speech of 18th April of that year. The second
book, Le Meraviglie di Fatima, by the Portuguese Jesuit, Fr. Luis Gonzaga
da Fonseca, of the Pontifical Biblical Institute of Rome, was openly
praised and had a great success. As we shall see, these works received the
highest ecclesiastic patronage, yet in spite of this something very
untoward happened to them at that time.
Some words of Our Lady were clearly altered
The words of the Message of Fatima said: “I shall come to request the
consecration of Russia to my Immaculate Heart…”, however, the word
“Russia” was replaced with “world”. And Our Lady’s words: “If they
fulfill my requests, Russia will be converted, and they will have peace; if
not, it will spread her errors throughout the world promoting wars and
persecutions of the Church; the good will be martyred, the Holy Father
will have much to suffer, and various nations will be annihilated…”, were
replaced by the vague expression "impious propaganda" (will be spread),
being ascribed not specifically to the scourge of Atheism or of Soviet
Parres-lès-Vaudes).

147
Communism, but equally to German Nazism and anything else.
Let us consider this episode concerning a blindness towards the
Message of Fatima that promoted the compromise policies of the ill-
omened accords of Yalta between Russia, Britain and the United States.
We can achieve this by highlighting the article "Prophecies of War"
published in October 1981 by Civiltà Cattolica, where the historian Jesuit
Robert Graham S.J. (appointed to also defend the action of Pius XII during
the war) has documented the consequences of the “naïve” ecclesiastical
tampering of the Message of Fatima in 1942, during an all out war.
In Germany the political observers and the nazi police, always
suspicious of any initiative by the pope, considered the nation’s
“Consecration to the Immaculate Heart of Mary”, repeated in Italy,
France, Netherlands and Belgium, as a danger for the German inner front.
They ascribed to this initiative, with a growing irritation, a clear "anti-
Axis" meaning. This is attested to by the Gestapo report of 18.12. 1942,
sent by his chief, Heinrich Müller, to the Foreign Affairs Minister, with
the title: “Diffusion of a prayer for peace by Pius XII, in Italy”. In fact,
from the beginning of 1943, this "Consecration" and the issue of the
"Russia conversion" gained a pro-Allied connotation, especially in
England, thanks to the words of Cardinal Hinsley, Archbishop of
Westminster, who, interpreting the Holy Father’s message alludes to
Russia, as a country defending heroically its inner social order from the
invader… "In France, also, Pius XII’s act was interpreted in favor of
Russia. L. Delébeque, editor of "L'Action Française", in 18.2.1943,
commented on "rumors" associated with Fatima, which according to Pius
XII the Russian victories were to be attributed to the Holy Virgin, who
was about to convert Russia. This power would then invade Europe with
its crusaders to restore order and Christendom. Incredible! If this were to
be the case the Communist danger would no longer be a reality! Only the
Bulletin of Fribourg (Switzerland) “La Semaine Catholique” remembered
that from 1930 Pius XI had ordered the prayers at the end of Mass for the
conversion of Russia, prayers that were still in force to obtain that
“miracle”! Fatima was therefore an unexpected aid for the allied
propaganda and a thorn in the side of Germany, which prided itself on its
fight against the threat of Communism.
The allied propaganda, minimizing this deadly threat as a consequence
of its alliance with Soviet Union, exploited this religious theme in its
opposite meaning, that is, wholly disregarding the danger of the errors
spread by Russia”.

148
In the postwar period, when the growing menace of Communism was
threatening everywhere, the question regarding the Message of Fatima
should have been: “who owed thanks to those who diffused the altered 2nd
Secret of Fatima issued in 1942?”
A changed text was issued where the clear allusion to Russia as a cause
of eventual calamity was suppressed and replaced with the vague phrase:
"impious propaganda".
In answer to criticism that he had deliberately suppressed the
comments made by the Virgin Mary in the second part of the Fatima
Message, Father Fonseca in a long defense, published in May 1951 in the
monthly journal of the Jesuits of Lisbon, "Brotéria" said that he had
deliberately altered the text for valid reasons. In this article, entitled:
"Fatima and the Critic" (1951, pp. 505-542), Father Fonseca declared:
"The truth is very simple," and he recounted that the two books, his and
that of Fr. Moresco, were published in the first months of 1942 (in May).
"This was one of the hardest years of the war, and any praise or blame
could be interpreted as a political attitude. Don Luigi Moresco wished that
the Portuguese ambassador in the Holy See would honor his book with
some words of presentation. The ambassador, Dr. Carneiro Pacheco,
agreed to accept the invitation, but he put as a condition that the book
shouldn't contain anything that could provide the slightest pretext of
criticism to the Holy See by both the parties in conflict."
Father Fonseca continued - Don Moresco had replied to the
ambassador that since the book was to be published in the Vatican City,
there was no need to fear that it would cause embarrassment. He
confirmed that a few changes to the text had been made. "The only
dangerous phrase was that referred to the secret indicating the atheistic and
warlike activity of Russia, and therefore this description was suppressed
and replaced by an unnamed `impious propaganda´.”
As for the substitution of the word "Russia" by "world" in the context
of the Consecration, this - according to Father Fonseca – was in
conformity to the desires of the Portuguese bishops. In the editions that
appeared after the war and in his following writings - Father Fonseca
stated – the original text was re-established. And concluded his
astonishing confession with a comment, which to say the least, was a little
naïve: "This very simple story spares us from strange hypothesis, and
demolishes the difficulties on the two versions."
The fact is that if such an amendment of the "2nd secret" was made in
1942 with the intent of avoiding any political interference, this intent was

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not achieved. Is it possible that in 1942 nobody could recognize Russia,
then USSR, as a cause of wars and persecutions, and realize that the
expression "Russia shall be converted" could have inspired the western
allies to take action against communist Russia? Could those clerics not
foresee that by suppressing this useful defense siren that warned of the
bigger threat of Communism they have deprived the world of precious
assistance?
The fact is that they were too concerned with the consequences of
taking diplomatic risks rather than with a truth revealed by Our Lady to
stop the "impious propaganda" against the Faith and Christendom!
Probably Goebbels would have rejected with contempt the use of a
religious theme for his war propaganda, but in other countries, for example
in America, England and France, the confirmation of such a danger could
have been accepted with favour and used with care to prevent another war.
Unfortunately, Father Fonseca has added to his tampering of the Message
the fact that it was also appreciated in a higher place: "We know it with a
direct certainty as, when His Holiness had wanted to receive the first issue
of “The Fatima Wonders” and was informed of the small alteration of the
text (sic), he had fully approved it"!
The consecration of 1942
What then would have been the thoughts of Pius XII, who wanted the
Fatima message to be made known? It is a fact that to achieve this he
sought the collaboration of Cardinal Schuster and was also prepared to
consecrate the world to the Immaculate Heart of Mary, with implicit
mention of Russia, in compliance with Our Lady’s request transmitted to
him by Sister Lucia in her letter of December 1940. In fact, Pius XII, on
the 31st October 1942, when trying to fulfil the request of Our Lady of
Fatima (unfortunately without the participation of the bishops),
consecrated the world to the Immaculate Heart of Mary, in his radio
message Benedicite Deum caeli.
In the course of his broadcast to the world, the Holy Father said:
Queen of Peace, pray for us and give to the world now at war the peace
for which all people are longing - peace in the truth, justice and charity of
Christ… Give peace to the ...Peoples separated by error and discord, and
especially those that profess for You a singular devotion and in whose
homes Your venerable Name has not been lacking in honoring You,
probably today hidden awaiting better days. Give them peace and lead
them back to the only flock of Christ, under the one true shepherd!"
It was an allusion, indirect but unmistakable, to the Great Russia which
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had separated from Rome and proclaimed itself Orthodox and was now
subject to atheistic Communism. It is also an explicit referral to the ‘errors
of Russia’ contained in the Message.
This is important to recall because the ‘conversion’ referred to the
discord of schism in religion and the Communist revolution in politics! So,
the reader should be cautious about the Pope’s agreement with small
alteration of Our Lady’s Message as for recent Sister Lucia’s words on
Russia conversion.
Pope Pius XII’s consecration lacked, however, the participation of the
bishops, as had been requested, and therefore it was incomplete. In spite of
this, it can be verified that at that time the course of the war was altered,
and one of the books which give witness to this, Fatima, the Great Sign,
by Francis Johnston (FGS), cites as a reference the work, The Second
World War (vol. 4,33), by the unsuspecting Winston Churchill, who used
in those days the expression: “the turn-of the hinge of fate”, surely not
referring to the consecration made on October 31, 1942, since he was not a
Catholic. But Churchill had recognized a radical change in the course of
the war. Johnston cites the comments of Sister Lucia in the following
month: "God has already showed His satisfaction with this act of the
Pope, although incomplete according to His will. He promises to end the
war soon, but the conversion of Russia is not for now." (FGS, p. 88).
Pius XII, in the meantime did not cease to denounce the evil which was
strangling Russia and was threatening the world. In his Christmas radio-
message of the same year, he renewed his condemnation of Communism:
"Moved by religious motives, the Church has condemned the various
systems of Marxist Socialism, and she condemns them even today, because
it is her permanent duty and right to preserve mankind from currents and
influences which put their salvation in danger".
An agreement between Montini and Stalin ?
By publishing an article under the above title, the Roman bi-monthly Si
si, no no, n°.11, of Sept. 15, 1984, again raised this thorny question. The
publication of the article was the result of a letter sent by Msgr. Roche,
author of the book Pie XII Devant l’Histoire , to the French magazine
Itineraires regarding the involvement of Cardinal Tisserant in the Rome-
Moscow Agreement – the Msgr. had been a close confidant of the cardinal
at the time of the negotiations. Msgr. Roche considered that the magazine
had unfairly criticized the cardinal for negotiating the accord when in fact
he had been merely a mouthpiece for more senior members of the
hierarchy. Here is that part of the letter which concerns the matter under
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consideration: ...Commenting, not without reason, on the agreement
(Rome-Moscow), which in your opinion dates from 1962, you show that
you are unaware of a previous agreement which took place during the
Second World War, in 1942 to be exact, of which Msgr. Montini (the
future Paul VI) and Stalin himself were the protagonists. This 1942
agreement seems to me of considerable importance. (The one writing
knows the affair quite well).
“However, at the moment I wish to follow you only in the commentary
made on the 1962 agreement. Everyone knows that this agreement was
negotiated between the Kremlin and the Vatican at the highest level. The
Patriarch Nikodim and Cardinal Tisserant were no more than spokesmen,
the former of the Kremlin chief and the latter of the Supreme Pontiff (...) I
can assure you, Mr. Editor, that the decision to send Russian Orthodox
observers to the Second Vatican Council was taken personally by His
Holiness John XXIII, with the open encouragement of Cardinal Montini,
who was the advisor to the Patriarch of Venice, the previous position of
Pope Roncalli, when the former was Archbishop of Milan. Not only this,
but it was Cardinal Montini who secretly directed the policy of the
Secretariat of State during the First Session of the Council, installed in the
hidden place which the Pope had reserved for him in the famous St. John’s
Tower inside the very walls of the Vatican City. In regard to Cardinal
Tisserant, he received formal orders both to negotiate the agreement and to
watch over its exact enforcement during the Council. So every time a
bishop wished to address the question of Communism, the Cardinal from
his Advisor to the President’s desk intervened to recall [rather impose], the
commitment to silence desired by the Pope [or by the gray eminence
Montini...] Cardinal Tisserant received firm and irrevocable instructions
from the Pope himself, and being a man of faith, he believed in and
obeyed authority, even when he was convinced that there was a policy
error.”
The magazine comments that not only did Msgr. Roche, but also others
who were well aware that the actions of Msgr. Montini, representative of
Pius XII's Secretariat of State, maneuvered his position to the left, in
accordance with the sympathies he had nurtured since his youth (see
Fappani-Molinari, ‘Montini Giovane’, Edizioni Marietti) - but without the
knowledge of, and in clear-cut contrast to, the thoughts and instructions of
Pius XII. So Montini established contacts with the Soviets during the last
war, unbeknown to Pius XII. And as Msgr. Roche recalled; the pope was
informed of Montini’s exploits by the Protestant Archbishop of Upsala,

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who through his official position in Sweden had direct evidence available
from the Swedish Secret Service, doubtlessly one of the best-informed on
the maneuvers of the Eastern European countries (see ‘Courrier de Rome’,
June, 1975, no. 145).
Furthermore, in October, 1954, Pius XII learned about a secret
document of the Archbishop of Riga, a prisoner of the Soviets, which
stated that contacts with his persecutors had been made in the Pope's
name, on the part of a high authority in the Vatican's Secretariat of State.
Who else but Montini? "Because of that betrayal", Msgr. Roche would
write, "the bitterness of Pius XII was so great that his health failed, and he
resigned himself to directing alone the course of the Vatican's external
affairs." (Msgr. Roche, op. cit.)
Yet there was worse news to come. The French ‘La Contre-Reforme
Catholique (n°. 97, p. 15), relates the following information: "The
investigation revealed that in Msgr. Montini's group there was a traitor. It
was the Jesuit Tondi, who in a dramatic confrontation with Cardinal X
admitted he had given to the Soviets the names of the priests who had
secretly been sent to Russia and who were then immediately arrested and
eliminated. It is known that Tondi - who had married a Communist activist
in a civil ceremony and later at his superior's insistence, in a religious
service - after various adventures and the death of his wife, returned to
Rome in 1965 and found “work”, thanks to the favor of Paul VI. But on
studying the past activities of Montini, Pius XII learned that his
representative had hidden from him all messages regarding the schism of
the Chinese bishops”. This is the curriculum vitae of a so-called future
pontiff, who although clearly disobedient and unfaithful to a pope who had
trusted him, would, as we shall see, impose rigorous obedience to the
transformations and aggiornamenti with which he had decided to
transform the Catholic Church. Here we shall not deal with the liturgical
reform in which Paul VI went well beyond what the Fathers had voted on
at the Council, but rather with the relationship of that Council to the
Message of Fatima, which is of extreme importance. There is still a hidden
secret concerning that relationship. We shall deal with the secret further
on. Here it is important to note that "the errors spread by Russia",
indicated by the Message and which Pius XI and Pius XII tried to combat,
had infiltrated into the circles of the Church itself.
On October 31, 1942, Pope Pius XII, with the intention of fulfilling the
message of Fatima, consecrated the world to the Immaculate Heart of
Mary in the radio-message "Benedicite Deum Coeli": "Queen of Peace,

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pray for us and give to the world at war the peace to which the nations
aspire, peace in truth, justice and the charity of Christ. Give peace to
souls and cessation of arms, so that in tranquillity and order the Kingdom
of God may be spread".
In the same year, however, at a place and date still unknown, an
initiative of Msgr. Montini, the future Paul VI, together with the
sanguinary atheist Stalin, outlined the beginning of occult relations
between personages of the ecclesiastical hierarchy and chiefs of the Soviet
Communist establishment, the declared enemies of the truth, justice and
charity of Christ. Thus was conceived within the Church, in a veiled
manner, a belief in political dialogue with the masters of the world who
reigned by the threat of revolutions and terrors, which they declared to be
irreversible.
It was the danger of the Communist gulag, which inspired more fear
than Hell itself. Yet those veiled relations with the regime that the Church
had declared "intrinsically perverse" implied unavowable compromises by
the authorities of that very same Church. To live with evil, they must
avoid condemning it, and look to repress whoever wished to condemn it,
and they must find a doctrine to justify this. It was clear that the Message
of Fatima, which spoke of errors and of Russia's conversion, must be
restructured, if not banished altogether. But since that was difficult to do
totally, it would be enough to censure the words "Communism" and
"Russia". And it was done, as we shall see.
Pope Pius XII had been against entering into commitments with
Communist governments, and it is known that he disapproved even of the
limited modus vivendi begun by Archbishop Wyszynski in Poland. In fact,
what other power does a Catholic prelate have except that of
representation of immutable principles and truths? Are these negotiable?
Pius XII, in the same way as St. Pius X, knew how to exercise the charity
of intransigence in the things of God, tempered by hope in Providence. For
this reason he consecrated the world and Russia to the Immaculate Heart
and joyfully accepted the title of the "Fatima Pope".
The real dilemma of Pius XII’s pontificate was the inner traps set up
by clerics, who although very close to him, were imbued by ideas quite
contrary to his, as will be described in the following.
After the war Pius XII reiterated "the exclusion from the Sacraments of
those who consciously adhere to Communist parties of which they are
members and the excommunication of those who become propagators and
defenders of that atheistic and materialistic doctrine" (see decree in force
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since July 1, 1949).
During the war, however, the Vatican continued with its diplomatic
policy to give a priority credit to the new great powers, which led to a
distortion of the Vatican´ s diplomatic mission by one of its important
clergymen, Montini. Under the light of Fatima the history of some the
events of World War II, which continue to condition the world and the
Church, could be better understood.
This diplomatic policy becomes evident in the contacts the Pope had
with the American President, which led to alterations of the words in the
Message of Fatima. Pius XII exchanged correspondence with Franklin
Roosevelt, whose strangely optimistic attitude, simplistic and sur-
rendering, made him at best one of the biggest "useful innocents" of
history when he signed the Yalta Treaty with Stalin, making effective a
practical division of the world in favor of the Soviets. This led to the
forced repatriation of millions of fugitives from Communism, the greater
number of whom were slaughtered. Perhaps this could have been avoided
if people had paid more attention to the pope and to the words of Our Lady
of Fatima, and the free world could have avoided enormous sufferings and
risks.
The Free World does have to regret the Vatican’s silence!
Here we deal with the "intrinsically perverse" errors of Russia. Today
nobody can ignore how the blindness of the so-called Christian leaders
was deleterious for humankind – first of all that of Roosevelt, who could
hardly wait to sign the Yalta accord with the bloodthirsty Stalin. As a
result whole populations were condemned to massacre, to slavery, to terror
and to forced Atheism. The consequences spreading all over the Earth, and
for such a long time that even today the end does not appear in sight,
despite appearances to the contrary!
We find examples of the immediate result of Yalta in the "black Book
of Communism": "To answer the solicitation of the Allies, perplexed by
the presence of Russian soldiers in the Wehrmacht, Stalin decided to
demand the repatriation of all Russians that were in the Western zone. He
didn't have difficulty getting his own way. From the end of October 1944
and up to January 1945 more than 332,000 prisoners were returned against
their consent to the Soviet Union (1179 from San Francisco). Not only did
the British and American diplomats have no scruples, but they faced the
matter with a certain cynicism because they knew, like Anthony Eden, that
to solve it the recourse to arms would have been necessary.
"During the Yalta negotiations (4-11 February 1945) the three
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protagonists (Soviet, British and Americans) have concluded secret
accords that concerned soldiers and civilians. Churchill and Eden accepted
that Stalin decided the destiny of the prisoners that had fought in the ROA
= the Russian liberation army under the orders of general Vlasov, as if
they could profit from an equitable judgment. […] Besides, it is certain
that many soldiers had no desire to fight for an abhorred regime and, to
use one of Lenin’s expressions, they had ‘voted with their feet."
"As soon as the accords of Yalta had been signed, there was not a week
in which British convoys didn't depart from the islands towards the USSR.
In two months, from May to July 1945, they had repatriated more than a
million, and 300.000 people that lived in the Western zones of occupation
and were considered Soviets by Moscow (including people from Baltic
regions, annexed in 1940, and the Ukrainians). At the end of August more
than 2 million of these "Russians" had been delivered, sometimes in awful
circumstances: the individual or collective suicides (of whole families)
were frequent, and also mutilations. At the moment those prisoners were
delivered to the Soviet authorities they tried in vain to oppose their forced
repatriation by passive resistance, but the Anglo-Saxons didn't hesitate to
have recourse to force in order to satisfy the demands of the Soviets. On
their arrival, these repatriates were kept under control by the political
police. Some summary executions took place the same day, for example
on April 18th, when the ship Almanzora arrived at Odessa. The same
happened with the Empire Pride when it berthed in the harbor of the Black
Sea" (The black book on communism).
The West feared the Soviet diktat. To avoid the Soviet Union taking
allied prisoners hostage in order to blackmail the West, they surrendered
to the imposition of the forced repatriation of all Russian citizens, or those
of Russian origin, who had "chosen liberty." This attitude determined a
state of mind that has conditioned the politics of Western countries until
this present time: a mentality of compromise.
A forerunner of this shift towards compromise was Msgr. Montini, who
went beyond any possible diplomatic "compromise" when travelling in
1942 to Russia for a secret meeting with no less a person than Stalin -
according to the secretary of Cardinal Tisserant, Msgr. Roche (see p…).
But, as we have seen, this silence on the terrible errors of Russia was
mysteriously tied up with the censure which had covered the prophecy of
the Mother of God on Russia, who: “will spread its 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

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be annihilated.”
The popes, in their mission to witness Jesus Christ and to convert souls
and nations to the true Faith, have always vindicated the liberty of the
Church. This is the purpose to which Vatican diplomacy is ordained. Its
prelates must accept martyrdom rather than cement compromises in the
name of a treacherous religious liberty. Pius XII and prelates like Slipyj of
the Ukraine and Mindszenty of Hungary, were well aware of this risk.
Precisely for refusing to compromise on religious matters both Slipyi and
Mindszenty would eventually be removed from their charges, not by
Communists, but by Paul VI.
By now it is an historical fact that the school of thought regarding the
Vatican’s concordat diplomacy was overturned by Montini, who wanted to
establish a direct "dialogue" with the revolutionary power - that is with the
Soviet empire that was spreading in the world the ill-omened "errors of
Russia". Montini started this u-turn when working under Pius XII, who
ignored such a proposition because it was completely against the Holy
See’s principles. This diplomatic turn-over was based on a priority that
was no longer Catholic, and contrary to the Fatima Message. It did not
direct itself to conversions, but to dialogue. So, in 1942, through Montini’s
initiative in meeting Stalin, the political opening of the Vatican towards
the USSR - a regime that represses the truth – was the forerunner to the
jettisoning of the justice and the charity of Christ.
It is clear that Montini was moved by faith in human compromise with
the lords of the world, which 20 years later would command an
ecumenical council to keep silent on the Communist threat and on the
warning of the Fatima message.
The consecration of Russia in 1952
In the Apostolic letter Sacro Vergente Anno, of July 7, 1952, Pius XII
says: "Just as years ago we consecrated the whole world to the
Immaculate Heart of Mary, so now in a very special way we
consecrate all the peoples of Russia to the same Immaculate
Heart ... so that by her patronage we may obtain peace, and that
Christian truth, dignity and support of human co-existence may
grow and be strengthened among the peoples of Russia. May all
the snares of the enemies of religion, all their errors and false
tricks be repelled far from you". (MM, p. 472)
In this act there was clearly the intention to complete the consecration
made in 1942, fulfilling the request of Fatima, which asked for an explicit
mention of Russia. But, as can be verified (MM, pp. 18-19), in that

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consecration there was still lacking the collegial participation of all the
bishops of the world (letter to Pius XII, DOC 437).
Therefore it continued to be incomplete.
Although they are different issues, no-one better than Pius XII, called
the Pope of Fatima, who was privileged to see a repeat of the October 13th
1917 "miracle of the sun" in the Vatican Gardens in 1950, when he
promulgated the great Marian dogma on the Assumption of Our Lady into
Heaven, could see how this dogma and the consecration, which both give
glory to the Mother of God, were intimately connected. However, there is
no evidence that Pius XII had asked, much less convoked, the bishops of
the world to participate in the consecration of Russia to the Immaculate
Heart of Mary which he performed. He therefore did not completely fulfill
the request transmitted by Sister Lucia, which included the promise of
peace and salvation of many souls, by the conversion of Russia through
the intervention of Our Lady.
It has not been given to us to know the reason that prevented Pius XII
fulfilling the request in its entirety. However, it may be supposed that he
was informed by his immediate aides that he would encounter resistance
on the part of some bishops, even greater than that of the occasion on
which he promulgated the dogma of the Assumption of Our Lady and the
canonization of St. Pius X.
Now precisely because of the attention and trust always shown by Pius
XII in regard to the great sign given by the Blessed Virgin Mary in
Fatima, it is hard to understand how on July 7, 1952, when he consecrated
the peoples of Russia to the Immaculate Heart of Mary (Apostolic Letter
‘Sacro Vergente Anno’), the collegial participation of the bishops of the
world was still lacking. This condition was an essential part of the express
thought of the message of Fatima, already then known to all by the
commitment of Pope Pius XII himself, through his great friend Cardinal
Schuster, the Archbishop of Milan.
It will be necessary to delve deeper into the question, as we shall do,
because it is known that already in 1942 there were those within the
Church who were abusing the trust of Pius XII and even pretending to
represent him. These clerics contradicted and betrayed Papal instructions
in regard to policy towards Communist governments - among them Msgr.
Montini. This deviation of the Church’s political stance was to be
completed when Montini arrived to rule the Vatican as Paul VI.
Returning to Pope Pius XII: learning after his death of the power and
influence that his adversaries had achieved in the Vatican, one must

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always admire his determination and wonder at the protection he received
to carry out religious undertakings which today seem simply impossible.
For instance, the canonization of St. Pius X, who exposed and fought
against the philosophy of the Modernists - enemies of the Faith, who had
infiltrated the Church to the extent of having virtually taken it over - the
proclamation of the dogma of the Assumption of Our Lady, in face of
great resistance encountered within the Church itself. In this act of faith in
St. Peter's Square, however, on November 1st in the Jubilee Year 1950,
600 bishops and a veritable sea of the faithful followed and supported Pius
XII.
To better understand how Catholic dogmas and the apparitions of
Fatima are closely connected we refer to a report by Cardinal Tedeschini
delivered to the multitude of pilgrims who gathered at the Sanctuary of
Fatima for the ceremonies bringing to a close the Holy Year of 1950-51.
The cardinal had been authorized to reveal that the Pope had seen the
repetition of the miracle of the sun of October 13, 1917, in the Vatican
gardens, on both the eve and the octave of the promulgation of the dogma
of the Assumption of Mary. This had occurred on four different occasions.
(The Fatima Holy Year, October 13, 1951, in La Verdad Sobre Fatima, pp.
190-191). It was observed that during the three days of prayer leading up
to the declaration of the dogma of the Assumption, the Fatima pilgrim
statue had been on display in Rome (MF, p. 29).
Let us recall, however, that heavenly signs are destined to motivate
faithful action, more than to reward it. If it is true that Pope Pius XII, who
liked to be called the "Pope of Fatima," lived in a terrible hour for the
Faith. It is also true that he had received special signs to help overcome
such dangers that threatened the Church. So in following his pontificate
we are obliged to consider these supernatural signs when natural and
dreadful threats encompassed the Faith.
Let it also be said that on more than one occasion Pius XII recalled the
tears of Our Lady. He referred, for example, to the apparition of La
Salette, saying: "... perennial memory of the apparition of Mary on
September 19, 1846, when Our Lady in tears, as is related, came to exhort
her children to quickly return to the way of conversion, to her Divine Son
and to reparation". (I.P., Vol, 7, pp. 452, 481).
On October 11, 1954, in the encyclical Caeli Reginam, Pius XII says:
"With our apostolic authority we decree and institute the feast of the
Queenship of Mary, to be celebrated every year in the whole world on
May 31. We also order that in that day the consecration of the human race

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to the Immaculate Heart of the Most Blessed Virgin Mary be renewed."
This act engendered great hope that a new era would dawn, blessed
with Christian peace and the triumph of religion. If this initiative ordered
by the Pope and backed up with his full authority had been respected, the
nations of the world would have been prepared for the Great Sign of
Fatima, accompanied with the supernatural graces which certainly would
spring from it. But unfortunately this did not happen.
The project for a better world
In the apostolic letter Sacro Vergente Anno, of July 7, 1952, Pius XII
says: "Just as years ago we consecrated the whole world to the
Immaculate Heart of Mary, so now in a very special way we consecrate
all the peoples of Russia to the same Immaculate Heart ... so that by her
patronage we may obtain peace, and that Christian truth, dignity and
support of human co-existence may grow and be strengthened among the
peoples of Russia. May all the snares of the enemies of religion, all their
errors and false tricks be repelled far from you". (MM, p. 472)
This consecration was made to complete the one of 1942, fulfilling the
request of Our Lady regarding Russia. So, the Pope did not ignore that,
since this name was still lacking, as well as the collegial participation of
all the world’s bishops, with the explicit intention of Russia’s conversion.
Therefore that consecration was incomplete.
Now, in that same period, there was a project encouraged by
churchmen which had some connection with Fatima. Called Movement
for a Better World . It was founded by the well-known Jesuit priest,
Ricardo Lombardi and had the enthusiastic support of Pius XII. In order to
describe it we shall study a brief extract of the book Pio XII per un
mondo migliore by Fr. Lombardi, published by the Jesuits' ‘La Civiltà
Cattolica’, in Rome, 1954 (abr. MM). The idea came from a Papal
exhortation where the words "for a better world" were used on February
10, 1952, the book and the movement being based on a series of speeches
by Pope Pius Xll which follow the title line.
On the first page there is a letter from the Secretary of State of His Hol-
iness, dated May 18, 1953, by which is given the express support and
recognition by the Pope for the work and expansion of this movement for
a better world. The letter is signed by Montini, the same Giovanni Battista
Montini, who would be the future Paul VI. There follows a description and
outlines of the movement, based on a new Christian order for the present
world, which is heading for disaster and is in need of a vigorous
awakening to renew itself from its foundations upwards. The book states
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that the Pope had taken it upon himself to become an integral part of this
rebuilding process (op. cit., p. 25). This is why everything is planned with
the assurance of success for "the great time which will come". Seen in this
perspective, the inaugural speech of February 10th - and the response
obtained from Catholics - would have historical significance.
There is mention of a new Catholic Counter-Reformation, of a counter-
offensive by God against modern apostasy and the duty of Catholic Action
to work for the renewal of the Church. To this end an appeal is made to all
the dioceses of the Catholic world.
On the occasion of an important radio speech by Pius XII, on October
13, 1952, in which it was recalled that the true enemy is the spirit of
rebellion against God and Jesus - the classical revolution - Father
Lombardi directly associates the appeal for a better world with Fatima and
recalls the consecration made in July of Russia to the Immaculate Heart of
Mary. He omits, however, the fact that it remained incomplete for the lack
of participation of the world's Catholic bishops.
His movement made an appeal to all dioceses to work for the aims of
Catholic Action. However, by making no mention of the necessity of all the
world’s bishops to join in the act of the consecration of Russia, as requested
by Our Lady of Fatima, he gives preference to human plans rather than to
divine indications. In this, one notes a lack of harmony of the movement
with the events of Fatima, which is also confirmed by the ideas aired. For
example, on page 66 we read: "Our astounding modern civilization,
possessing gigantic powers, is nevertheless in agony because it lacks a soul.
Let it receive the spirit of the Gospel and rule the centuries with a new and
wondrous harmony: Let Heaven and earth then sing the glory of Jesus
through the ages". There is here an optimism in relation to technological
progress which would not last for even twenty years. The Marian message,
on the contrary, makes dire predictions until Russia's conversion. In its
conclusion it only says: "There will be granted to the world a period of
peace" (p. 14).
The Movement for a Better World seems to anticipate the Second
Vatican Council by saying that its objectives were received in some Italian
dioceses as a new Pentecost. There is then quoted an encouraging telegram
from the Pope on August 8, 1953:
"His Holiness deeply pleased (by) fraternal priestly meeting at Fogna-
no held for detailed studies of a Better World, invokes abundant
outpouring and divine lights of aid and comfort while sending a heartfelt
implored blessing to numerous participants (Signed Montini)" (MM, p.
84).

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There is a curious contrast between the ‘Movements’ organizer's
optimism and the words of Pius XII describing the world as being on the
brink of a precipice... it is as if the movement were guided by two spirits:
the Pope and his vision of the world being in danger on one side, and
Father Lombardi and a Montinian conciliar euphoria on the other. This
would become more obvious in a 140-point program selected as being the
"Pontifical Doctrine for a Better World" (pp. 101-105).
In it is mentioned a new national and international order whose
principles consist in freedom and security, respect for minorities, sharing
of raw materials, arms reduction and international union, freedom of
action of the Church and in the dignity and the rights of the human person,
many laudable ideas, others utopian, whose scope is not really religious,
but which would have great influence after Pius XII, in a Church Council.
Here they already appear, however, as part of a papal crusade, together
with the reorganization of the world on behalf of a sound democracy in
which the Church would be the teacher of human freedom and dignity on
the national level, matching a common organ for the defense of
international peace.
Further on, Chapter XI is entitled "What the Church can do for the
restoration of the world". Naturally, the words of Pius XII are of a
different kind than those of this program. Thus Chapter XII has as its title,
"Necessity of praying souls for the expected renewal", and Chapter IV,..
"Penance for sin, the first step toward a renewed world".
Pius XII had spoken of the "miserable spectacle of a world in
demolition because of destruction working in the fundamental structures
of moral life", charging false humanism with the guilt and repeating that
the first step is repentance (See Appendix 3 p. 210). The words of Pius
XII, which were repeated in many other speeches, taught the avoidance of
the "heresy of action", which is not supported by the help of grace, and
confidence in the efficacy of grace to confront the present revolutionary
Leviathan, a struggle in which we must have recourse to Our Lady's
strength. Was this not indicated and offered at Fatima to confront the
errors spread by Russia? Why there has not been full confidence in the
grace brought by Our Lady to the Church?
The conclusion of the 140-point program claims the universe for all
men after saying: "The Church believes in peace and will work
indefatigably to promote it. She believes, however, that there are hidden
forces which have always acted in history and she therefore mistrusts
pacifist propaganda." Under the influence of the Pope's words the Fatima
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alert still echoed.
Pius XII warned: "They must be called to a more correct attitude those
who presume they can save the world with what has justly been defined as
the heresy of action of action which does not rely on the help of Grace
and does not constantly use the necessary means to obtain holiness, given
by Jesus Christ. In the same manner, we consider it opportune to
stimulate the works of the Sacred Ministry, in those who are too caught up
in exterior activities and who almost have become unbelievers in the
efficaciousness of God's help, not having dedicated themselves enough,
according to their abilities to causing the Christian spirit to penetrate
daily life, in all forms of activity demanded by our times." (Speech on
September 12, 1947, p. 267, op. cit.)
But what then would be the point of equilibrium in Christian action?
On September 14, 1952, Pius XII gave the following message to the
Austrian Katholikentag: "If the signs of the times do not deceive,
the second stage of social struggle, in which one may consider
we have entered already, now posits other questions and other
tasks as supreme (...) The defense of the individual and of the
family, in order to prevent their being dragged toward the abyss
which attempts to swallow them through universal socialization:
a socialization at the end of which the fearful image of the
Leviathan would become a horrible reality. The Church will fight
this battle with great energy, because the supreme values of the
dignity of man and the salvation of his soul are at stake."
We have here seen how human solutions were welcomed which
proposed a religious evolution programmed for a better world. For these
solutions an appeal was made to all the dioceses of the Catholic world. For
the consecration asked for by Mary Most Holy, there was no such plea, in
spite of many signs of Her power. Austria delivered from Soviets was an
example.

Catholic Austria has recourse to Fatima


In connection with the events of Fatima during the pontificate of Pius
XII, it is important to remember a political event which occurred in a great
Catholic nation. It concerns the Soviet occupation of Austria and the
recourse which the Catholics of that nation had to Our Lady of Fatima.
First of all, let us recall the importance which the Austrian Empire held in
the defense of Catholicism in Europe, and therefore in the world. It would

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be sufficient to say that at the beginning of the last century, the sovereign
of Austria still retained the title of Apostolic Emperor and the power of
veto in the conclave to elect a pope. And Providence deigned that this
right, although irregular per se, would veto the election of the presumed
successor of Leo XIII, his Secretary of State, Cardinal Rampolla, probably
linked to Masonry, as many maintained. The conclave would go on to
elect as pope Cardinal Sarto, the humble, simple, but holy Patriarch of
Venice.
Certainly it would not be simple to weigh all the political reasons
which made the Emperor Franz Joseph, through the Archbishop of
Cracow, Cardinal Puzyna, apply his veto in the conclave of August, 1903,
but that fact, in spite of the reaction of the other cardinals, influenced the
vote for Cardinal Sarto.
At the very beginning of his glorious pontificate, Pope Sarto, or St.
Pius X, cancelled this privilege of veto, which dated back to a previous
era. In fact, the time when the Holy Roman Empire had been the great
defender of the Church had passed. We shall not record those historical
events here, nor the fact that the ambition of the great Catholic dynasties
had always impeded the alliance between France and Austria, which
would have assured peace in Europe. But it is interesting to recall the
merits and devotion of that great nation which was the bulwark of
Christendom against the advance of the Ottoman Empire, but which after
innumerable political mistakes, found itself occupied and humiliated.
The Austrian rulers, no less than the French, gave public witness of
their Catholic Faith and Marian devotion. The result can be confirmed in
the fact that Austria had remained protected from Protestantism. On May
18, 1647, the Emperor Ferdinand III consecrated the country to the
Immaculate Virgin, and to recall this event he constructed in Vienna a
magnificent column with a statue of the Most Blessed Virgin. This great
Marian Catholic devotion protected the nation from wars, the Emperor
Joseph II’s anticlericalism, and Nazism. After World War II there were
still thousands of Austrians making pilgrimages to the national sanctuary
at Mariazell to implore favors of, or to thank, the "Gnadenmutter".
We shall consider facts which appear to confirm that maternal help, in
spite of the enormous reverses which the nation had suffered. After World
War I, the Austro-Hungarian Empire was dismembered, and Austria was
reduced to a small country. In 1932 its Chancellor was the Catholic,
Dollfuss, who was a proponent of a corporative Austrian state with
Christian orientation and with close ties to the Holy See. Following this

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intention, his government signed a concordat with the Vatican, which at
the time was considered appropriate for a Catholic country.
In 1933 there was, however, great political pressure and considerable
popular desire, fuelled by Nazi Germany, for Austria to become part of the
great Reich championed by Hitler. Already in 1933, Dollfuss, who was
against such an idea, suffered the first assassination attempt on his life.
However, his survival was short-lived, as in July 1934, a group of Nazis
dressed in Austrian Army uniforms invaded the Chancery and assassinated
the statesman who had put up a tenacious resistance to the Anschluss, or
policy of incorporation of Austria into the Reich.
The demise of Dollfuss paved the way for Austria’s entry into the
Third Reich. A move which was brought about by a popular referendum in
1938. This was considered by Pius XI to be the real beginning of the war,
which would start the following year, in the time of Pius XII. Here it is
interesting to recall that the message of Fatima proved Pius XI right.
For the Austrians their dreams of union with Germany had begun, only
to be brutally interrupted five years later. On April 13, 1945, Soviet troops
captured Vienna, which like Berlin, would be divided into four occupied
zones. The country suffered the same fate, a great part of which came
under the Soviet regime. The latter, unlike the other occupying forces,
Americans, British and French, showed no intentions of ending the forced
and provisional post-war division. Nor did it wish to free Austria from
funding the cost of this operation, which was crippling the country’s
economy (the Americans left in 1947, but the Soviets only in 1953).
In 1954 the political future of Germany and Austria was discussed at
the Berlin Conference, and the USSR made no bones about wanting to
maintain a total strategic subjection of both countries. In vain the Austrian
government denied its support of Germany’s invasion of Europe during
the war and declared its neutrality. Although the Allies accepted it, the
Soviets would not yield.
It was at this time that the Rosary Crusade started in Austria. It was
promoted by Father Peter Pavlicek, who drew up membership lists, by
means of which the faithful committed themselves to observing the Fatima
devotions and to praying the Rosary daily. The lists contained more than a
million members, about ten per cent of the entire population of Austria. At
the same time - for unexplained reasons and to the general surprise of the
population - the Soviets abruptly backed-off from their intransigence and
decided to remove their troops, but only after imposing a further heavy
fine, which they claimed was owed to them after ten years of occupation.

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The peace treaty was signed on May 15, 1955, during the week in
which Our Lady of Fatima was being celebrated by the Austrians. This
first ever peaceful evacuation by the Soviets of an occupied territory
prompted an Austrian cabinet minister to remark: "Our liberation is
unexplainable, except through the direct intercession of the Fatima
Virgin" (Chancellor Raab).
One other sign to help Pius XII recognize the power of Fatima?
Pius XII, in August, 1958, approaching his last days, asked a group of
American pilgrims lead by Fr. Leo Goode: "Do you believe in Fatima?”
To their affirmative answer, the Pope continued: "If we want peace, we
must all obey the requests made at Fatima. The time of doubting Fatima
has passed. Now is the time to act." (FGS, p.73).
Yet, the propitious occasion had passed, and he had forgotten that the
rudder of the bark of St. Peter was in his hands and it was up to him to
take control of which direction it was headed. If his words were firm and
his documents almost always luminous, his acts were sometimes
lukewarm. Fearing to punish and remove, as a true leader of the Church of
God must do, he promoted and diplomatically transferred men who would
later become the bishops, cardinals, and popes intent on the self-
demolition of the Church.
Pope Pius XII, knowing too well the Church’s situation, said during his
time: “I hear around me reformers who want to dismantle the Holy
Sanctuary, destroy the universal flame of the Church, to discard all her
adornments, and smite her with remorse for her historic past…The enemy
is at the gates of the Church and threatens souls. And this is another very
pertinent aspect of The Blessed Virgin Mary: her strength in this combat”.
These cries of alarm conform to the Secret of Fatima as made known in
1941, and they bear testimony to the historical disaster regarding spiritual
life in Christendom, that became apparent in a very short space of time.
Before his death Pius XII confessed his anguish: “after me the deluge!”
There is no acknowledgement that he had read the third part of the Secret
of Fatima, but we can recognize in these great lines he knew it already.
Pope Pius XII stands out as a great Doctor of the Church, an untiring
worker who willingly addressed and debated the problems of those
troubled years. But in addition to the responsibility of teaching, which is
the prime purpose of being a Doctor of the Church, a pope is also a leader
- one who commands – whose duty is to ensure that he is obeyed. This
mission is sometimes difficult, but it is necessary for the good of the
Church and for the sake of society and the salvation of souls. The offer of
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the Fatima request to aid the pope in his role as leader and teacher to
lessen the evils of the world was categorical: "If Your Holiness will deign
to make the consecration (...) and order all the bishops of the world to
make it at the same time, to shorten(...)" (Letter in DOC, p. 437). In the
absence of the pope ordering the bishops to join him in making the
consecration many snares were laid in the Church.
Among the many snares which were then raised, confusing the faithful,
was the doctrinal controversy regarding salvation - a dogma of the Faith
referred to in the message of Fatima. It concerned the ‘case’ of the learned
American Jesuit Leonard Feeney, who preaching the absolute necessity of
baptism in the Church, outside of which there is no salvation, converted a
great number of university students at Cambridge. The Archbishop of
Boston, who was influenced by the objections of the local Masonic
organizations was against him. The priest appealed to Rome, which
responded with a letter in August, 1949, to Archbishop Cushing in which
it confirmed the dogma that outside the Church there is no salvation.
However, it went on to condemn Father Feeney by stating that one could
be saved by the concept of implicit faith and baptism of desire: concepts
denied by Feeney, who foresaw in this the opening to an “anonymous
Christianity”. But by his erroneous assumption that baptism of water was
the absolute form of baptism, he met with the disapproval of Rome in a
document not officially placed among the Acts of the Apostolic See
(A.A.S.).
Anyway, on that occasion a new pastoral tendency was favored which,
faced with the possibility of "implicit conversions", negated any
missionary effort on the part of the Church. The unfathomable and
extreme salvific clemency of God would be used to justify the retreat of
Catholic proselytism, which was now caught up more in human
conciliations than in Catholic conversions. And with Vatican II, Karl
Rahner’s doctrine, of anonymous Christians, open the gates to Karol
Wojtyla’s universal redemption, both dispensing Baptism.
We recall this case here solely to illustrate that an erroneous over-
reaction does not help but rather complicates the issue and can even
dissolve a truth into a heresy if it transfers the necessity of Baptism to the
necessity of water. The forces working against the Church are powerful
and set out to create complex doctrinal problems. However, the Mother of
God’s request to the pope was simply based on faith - the collegial
consecration for the conversion of Russia. A request that even the Pope of
Fatima did not fulfill. Did he perhaps fear the opposition of some

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Modernist bishops or the disapproval of the opportunists who surrounded
him? The result was that already before his death in October, 1958, the
Church was open to the enemies of truth and Catholic orthodoxy, which he
had eloquently defended - and of Fatima, whose saving message he had
known but not acted upon.

Appendix - Holy Office Decree on Communists, under


Pius XII
This Supreme Sacred Congregation has been asked:
1. Is it lawful to join or to show favor to communist groups?
2. Is it lawful to publish, spread or read books, periodicals,
newspapers or leaflets which uphold communist doctrine and practice,
or to write in them?
3. May the faithful who knowingly and willingly perform the actions
referred to in ns 1 and ns 2 be admitted to the Sacraments?
4. Do the faithful who profess, and above all those who defend and
spread, the materialistic and anti-Christian doctrine of the communists
ipso facto, as apostates from the Catholic faith, fall into an
excommunication reserved speciali modo to the Holy See?
The Most Eminent and Reverend Fathers, charged with the
safeguarding of matters of faith and morals, after having previously
received the opinion of the Very Reverend Consultors, in a plenary
session held on Tuesday, the 28 of June, 1949, decided the response
should be:
1. In the negative; because communism is materialistic and anti-
Christian. Though communist leaders verbally profess not to oppose
religion; nevertheless, in fact, both by teaching and action, they show
themselves to be the enemies of God and the true religion and the
Church of Christ.
2. In the negative: for they are forbidden by law itself (Canon 1399,
C.I.C.).
3. In the negative, according to the ordinary principles as regard the
denial of the Sacraments to those who are not disposed. 4. In the
affirmative.
On the 30th of the same month and year, His Holiness Pius XII, Pope
by Divine Providence, in the customary audience granted to His
Excellency, the Most Rev. Assessor of the Holy Office, approved the
aforementioned resolution of the Most Eminent Fathers and ordered to
be promulgated in the official journal Acta Apostolicae Sedis, Rome July
1, 1949.
Few times has a decree from the Holy See, like this regarding
communism, received such lengthy notices from the press. But
never a decree of such importance to the souls of the faithful
was so sharply dismissed after the death of the Pope that
promulgated it.
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III - THE TIME OF THE “THIRD SECRET”
What happened to the Church after Pius XII’s death?
Inside the same Church, new ideas and strategies were about to overcome the
Catholic orthodox means to face the evils in the world; ideas based on the
changing of the very concepts of good and evil, Heaven and Hell, Church and the
world, salvation and damnation, which clearly illustrated their conflict to the
prophecy of Fatima.
These religious conspiracies were the fruits of compromises, which ran
contrary to Providence. They despised belief in the mediation of Mary with the only
Lord of Heaven and Earth. And a few years later these compromises would lead to
the convening of a council which would remain silent regarding the terrible threat
of Communism, Hell, and about the hope of Fatima in promoting the teachings and
the witness to truth, which during twenty centuries the Church had built against the
forces of darkness. It was during this time that various members of the hierarchy
felt capable of dialoguing with these forces in order to establish a peaceful co-
existence.
Now, it was said that the Church ought to ask pardon for her past “sins”. It was
the "humility of pride" of the new prelates to ask pardon not for themselves but for
others.
Then there began a great influence by the Churchmen who were senior in rank
and who had worked in close proximity to Pope Pius XII. However, their thinking
and aims were quite different from the pontiff´s and were to become apparent with
the onset of the Second Vatican Council (Vatican II). Among them were Pius XII’s
confessor, Cardinal Bea, a German Jesuit and renowned biblicist, who was a
leading light of Vatican II; the Archbishop of Milan, Montini, who in spite of his
abuses and betrayals in the Secretariat of State, had been made cardinal by John
XXII who appointed him supreme advisor to a council which they would both
inaugurate disregarding the prophets of doom and opening the Church to the
modern world.
These new “prophets” distanced themselves from the views of Pius XII. And as
was to be expected, they chose to silence the Message of Fatima, which warned
of the existence of Hell and of the dangers confronting this modern world.
What is the meaning of “modern world”? Modern world is not a sociologic,
politic or historical concept; it is a trend to implement a civilization that replaces
Christianity. In a way modernity is nothing else than a symptom of a great human
crisis, exalting this same crisis, nourished of doubts, as a new value to develop. It
started with Renaissance and Protestantism, but its very escalate happened with
"the crisis of the European conscience" (see pg.58 and ffs.), connected in a way to
the crisis started with the King of France, Louis XIV.
The King of France did not consecrate his kingdom to the Sacred Heart and it
was beheaded by revolution. Similarly in Rome, “the Pope will make the
consecration but it will be late”. It will be late regarding what but Pope’s life and
the endurance of Christian order in Russia and in the world, gripped by a global
revolution, extended even to the Vatican

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9 - THE SADNESS OF OUR LADY

On September 19, 1846, on a


mountain in the French village of La
Salette two little shepherds, Melanie
and Maximin, saw a beautiful lady
seated on the stone where they had
built a little ‘paradise’, of flowers. She
was weeping, with her hands on her
forehead. Then she called out to the
children and delivered a message of
profound importance to them
describing how at a future date the anti Christ would take over the See of
Peter.
This sorrow of the Mother of God was to be seen in different parts of
the world during the 19th, and 20th, centuries. Is this not a message to us,
a warning of inestimable value? Can the message that follows these
miracles be anything but sad? But at the same time could this not be a
marvelous opportunity for mankind to reform society in accordance with
the wishes of Almighty God? I make this point because there are two
schools of thought regarding the apparitions which serve to confuse the
minds of Catholics. The first claims that everything contained in the
messages is vague and therefore open to various interpretations. The
second is that only the Church's authority can interpret them. In the first
instance, vague is confused with veiled. The Scriptures are also veiled, but
they are not at all vague. Every word that comes from God has inestimable
value and a unique sense. In the second case, that which only the Church's
authority can clarify is confused with that which dispenses with human
reason.
The sadness of Our Lady is a message that goes beyond words, which
indicates that many of her children are on the road to perdition. Words can
serve to help and guide them, but if they are not heeded and silence
prevails in the Church regarding the imminent dangers facing so many
souls, the sadness of Our Holy Mother ought to be enough to make people
understand that they live in dangerous times.
The history of the Church records wonderful examples of young men
who counseled popes and of young women who guided kings. They were
an aid directed to assist the hierarchy and instituted within the divine
natural order, which was reflected in the greatness of those leaders who

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recognized and confidently accepted it. St. Catherine of Sienna, St.
Brigitte and St. Joan of Arc delivered some harsh warnings and advice but
did so within the confines of true charity.
On many occasions kings and popes have required heavenly assistance
to overcome crises within the Faith and the realm, and to help them
comply with their responsibilities! This assistance enabled them to
overcome evil no matter how ingrained it had become within society.
Certainly in the history of the last three hundred years divine help has not
been lacking; but an absence of faith in Heaven’s help on the part of
pontiffs and royalty alike has denied them a golden opportunity of
combating evil and its consequences. The King of France did not welcome
the request of the Sacred Heart, and revolution grew in France until it
swept his dynasty away and infected the world. In the last century Our
Lady was not heeded when she appeared weeping on the mountain of La
Salette, and Masonry and liberalism undermined the Church's defense
sand those of Christian society. In our century it is the papacy that has
opted for human solutions rather than those offered at Fatima. The result
being that the Papacy itself was exposed to danger, and the world
degraded by religious errors, moral degradation and Communist terror and
deceits.
On December 8, 1953, in a radio-message addressed to Italian Catholic
Action, the Pope said: "But the dangers which weigh on mankind are such
that We must never cease to sound our cry of alarm. The enemy is at the
gates of the Church and threatens souls. And this is another very pertinent
aspect of The Blessed Virgin Mary; her strength in this combat" (I.P. V. 7,
p. 403).
These words of Pius XII show confidence in the efficacy of grace to
confront the present revolutionary beast, a struggle in which we must
appeal to Our Lady's help. Indeed, was it not exactly this which was
indicated and offered at Fatima to confront the “errors spread by Russia ?
Nevertheless there has not been full confidence in the strength of that
grace brought by Our Lady to the Church.
The conspiracy against the Church
Who better than the consecrated members of the Church to recognize
the obscure changes operated recently regarding the Faith?
In this sense, let us follow deviations that have been acknowledged by
few well known priests connected with Fatima: Agostino Fuentes,
Riccardo Lombardi, George de Nantes, Francesco Putti and Malachi
Martin. This later was present in the suspected conclave which elected
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Montini, a “mystery” dealt with in other works.
Our Lady had told Sister Lucia in 1927 to reveal the vision of Hell, but
her superiors did not let her publish this part of the first Secret until 1941.
When Pius XII started to pay great attention to the message of Fatima and
when Sister Lucia was writing down the Third Secret, a Jesuit, Edouard
Dhanis, was the theologian selected among many to discredit the Seer and
Our Lady's message.
Father Lombardi had recourse to Fatima for other motives than the
consecration of Russia. In fact, after much insistence he was able to speak
with Sister Lucia in the Convent of Coimbra on February 7, 1954. At that
time he asked Sister Lucia, who was ill and feverish: – “Tell me if the
Movement for a Better World (which she was familiar with) is the
Church's answer to the words which Our Lady addressed to her.”
“Father” - she replied – “there certainly is need for a great renewal;
otherwise, considering the present state of humanity, only a limited part of
mankind will be saved.”´
- “Do you really believe that many will go to hell? I personally hope
that God will save a great number of souls, and for this reason I wrote the
book, ‘The Salvation of those who have no Faith’.”´
- “No, Father, many will be lost.”
- “It is certain that the world is an abyss of vices... Nonetheless there is
always hope of salvation…”
- “No Father, many and many will be damned.” (SF. Alonso, p. 106).
Jacinta, who also had the vision of Hell, recalled again and again that
many are those who damn themselves, and during wars those souls are like
snow during a snowfall. With the intention to save those souls, she and
Francisco offered continuous prayers and sacrifices.
Whether a vision of an earthly Hell is in the Third Secret described by
Sister Lucia to Fr. Lombardi we do not know, but the fact is that he
returned to Rome so forlorn that many thought he had heard from Sister
Lucia of the chastisements prepared for our times.
Nevertheless there is no sign that after this visit he considered that the
very solution for the present problems is in the request and offer of help
contained in the words of Our Lady addressed to the Church.
It was still not clear enough to Father Lombardi that the Message of
Fatima contains a program for a Catholic restoration, dictated by Almighty
God. What kind of help could be better?
Yet, under the mark of Original sin, men have always favored their
own plans directed by their own wishes about a new order, over any
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superior law and supernatural sign. After Pius XII’s death, this tendency
will guide even a new Roman clergy.
In that period Lucia was no longer prone to publicly witness the
existence of hell, contrary to her cousin Jacinta’s counsel.
The sadness of Our Lady and the disregard shown by so many for the
messages has been a constant feature of our time. One need look no
further than the case of the Mexican priest Fr. Agostino Fuentes, chosen as
vice postulator of the cause of the beatification of the little shepherds
Francisco and Jacinta, who interrogated Lucia in her cloistered convent in
Coimbra, where she has lived since she became a Discalced Carmelite.
The interview took place on December 26, 1957. Upon his return to
Mexico, he gave a lecture on May 22, 1958,
in which he spoke of his meeting with the
seer of Fatima. His account of the interview
was later published in full. The priest
related how Sister Lucia was extremely sad
when she received him– she was thin and
very troubled and spoke of her concerns as
follows: "Father, the Blessed Virgin is very
sad because no one heeds her message,
neither the good nor the bad. The good
continue in their life of virtue, but without
paying any attention to the message of
Fatima. Sinners keep following the road of
evil, because they fail to see the terrible
chastisement that is about to befall them. Believe me, Father, God is going
to punish the world, and very soon. The chastisement of heaven is
imminent. In less than two years 1960 will be here, and what will happen
then? If we do not pray and do penance, it will be very grievous for all of
us. Our Lady has said repeatedly, 'Many nations will disappear from the
face of the earth, and Russia will be the instrument of heaven's
chastisement for the entire world, unless we obtain the conversion of that
poor nation."
She continued: "Father, the devil is carrying on a decisive battle with
the Virgin Mary. He sees that his time is getting short, and he is making
every effort to gain as many souls as possible. He wants to get hold of
consecrated souls. The devil knows that religious and priests, neglecting
their very high vocation, are dragging many souls to Hell. We still have
time to avoid the punishment from Heaven."

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Father Fuentes said that Sister Lucia asked him to tell everyone that
what had led her cousins, Jacinta and Francisco, to make so many
sacrifices was that Our Lady looked so sad, and never smiled during the
apparitions. The vision of Hell was for them a further source of
sanctification. Her sadness because of the offenses against God and the
punishment in store for sinners so impressed the children that they ran
ever more generously along the road of prayer and sacrifice. Sister Lucia
continued: "Father, let us not expect the Holy Father to make a general
summons to do penance, nor let us expect a general summons from our
bishops and our religious superiors. Let each one begin with his own
spiritual reform. It is a personal responsibility towards God. With prayer
and penance, we will not only save ourselves but likewise all those whom
God has placed in our path.
“Our Lady did not tell me," Lucia said, "that we are living in the last
epoch of the world, but she did give me to understand that, firstly, we are
going through a decisive battle, at the end of which we will be either of
God or of the evil one: there will be no middle way; secondly, that the last
means God will give to the world for its salvation are the Holy Rosary and
the devotion to the Immaculate Heart of Mary; and thirdly, when God, in
His providence, is about to chastise the world, He first uses every means
to save us, and when He sees we have not made use of them, then He gives
us the last anchor of salvation, His Mother. Father, with the new efficacy
Our Lady has given to the Rosary, there is no problem in the life of any
one of us which cannot be solved by frequently praying the Rosary. With
the Rosary we will be saved, we will be sanctified, we will console Our
Lord, and we will obtain the salvation of many souls. In devotion to the
Immaculate Heart of Mary, we approach the seat of clemency, goodness
and pardon, and find there a secure way to heaven."
This message was published and spread throughout the world in
English and Spanish, with every guarantee of authenticity and with the
approval of the Bishop of Leiria. However, it was felt that it had been
sensationalized creating alarm about happenings which would take place
in 1960. At this point the bishop's chancery of Coimbra intervened with an
official statement which condemned the "campaign of prophecies which
are beginning to provoke a storm of ridicule". It included a declaration by
Sister Lucia stating that she was unaware of the warnings of punishments
falsely attributed to her. The communiqué referred to the interview with
Fr. Fuentes, but as Fr. Alonso, who is the main narrator of the Fatima
events (work in several volumes, posthumous edition underway), states in

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his book ‘Segredo de Fatima, Fatos e Lenda’:
"What Fr. Fuentes says in the original text of his conference in Mexico
without doubt corresponds to the essence of what he heard during his
visits to Sister Lucia, because although in his report the passages are
mixed with oratorical devices and other literary embellishments, they say
nothing which the seer has not already said in her numerous published
articles. Perhaps the defect was in having classified what he heard as a
message to the world."
We must add that it is true there are distortions and abuses of many
prophetic messages; this occurs even with the Bible itself, but this does
not justify the chancery office of Coimbra’s actions in condemning Father
Fuentes’ words on his meeting with Sister Lucia. What Fr. Fuentes relates
to us is valid and faithful. Beside this and despite claims to the contrary by
the chancery office, the priest does not fantasize about the kinds of
punishments and cataclysms contained in his account of the interview.
It is necessary to remember, furthermore, that there is a second report
in which the Mexican priest speaks about the personal sufferings of Pius
XII, who in the last months of his life saw the increasing influence of
Modernism within the world and the Catholic Church. Did Sister Lucia
have a vision of what would happen after Pius XII’s pontificate?
In fact, the religious scene described in Father Fuentes´ 1957 interview
with Sister Lucia soon proved to be only an outline of what was to actually
happen. Catholics who witnessed the transformation of the Church after
Pius XII saw ecclesial life degenerate rapidly and disastrously. Prayer and
penance were abandoned, while doctrine and virtue were despised, and
although the dangers of the world increased as in a whirlwind and invaded
even the holy places, nobody any longer called for the defense of the
Faith.
The “case” of Father Riccardo Lombardi
Father Lombardi S. J., being himself an innovator, knew Pius XII’s
successors only too well to understand the modernistic mutation they were
inclined to. As Patriarch of Venice, once the See of St Pius X, Pius XII
had appointed Angelo Roncalli, the future John XXIII, who would use his
position and influence to “masonize” the Church.
In the Archdiocese of Milan - where the saintly Cardinal Schuster, in
accordance with Pius XII’s wishes, had already in 1941 propagated the
Fatima devotion - was located Schuster’s successor John Baptist Montini,
who would use this devotion and everything else in the Church to further
his grand project of fraternization and ecumenism for a new “cult of man”.
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But not only in Italy did modernists occupy and abuse senior positions in
the Church for the complete subversion of the traditional religion. At this
point Fatima was betrayed but the Christian moral and Catholic doctrine
itself.
To analyze in detail the new teachings of the so-called Conciliar
Church, many books have been written.
It remains, however, that this new church was born from the failure of
three pontificates, in spite of their connection with Fatima, to call down
upon themselves the graces promised by Our Lady’s Prophecy.
In connection with this there are two facts related to Fr. Lombardi’s
visit to Venice that highlight certain acts designed to assist in the
destruction of the true religion. Lombardi, sent to Venice to preach a
retreat to the bishops of the region, became aware of the “new” religious
views of these prelates, in particular those of Patriarch Roncalli.
At the end of the spiritual retreat in Venice it was clear that there were
major differences of opinion between Lombardi and the Patriarch
regarding spiritual and historical matters. This came to a head when
Lombardi was dining with the Venetian prelates. He continued to voice his
pessimism about the state of religion in today's world, which Lombardi
said made it impossible to find in Italy a bishop "of Trent style". Roncalli
contradicted him saying: "Dear father, I have studied deeply the Italian
situation, pre and post-Trent. I can assure you that today the state of affairs
is much better!"* Lombardi reacted by standing up and punching the table
with his fist causing the plates and glasses to rattle. He braced himself and
shouted: "The souls go to hell and the patriarch says that things are all
right!"

*Note: The ecumenical and interconfessional mentality is typical of


the Masonic program that shaped the O.N.U., with its U.N.E.S.C.O. and
U.N.I.C.E.F. All these organizations contemplate a unique planetary
religion imbued by a gnostic spirit of the Universal Republic, under a
global Government. The unity among religions was already exposed in
1946 on the magazine "Le Temple" by a high authority in Masonic field,
the Sovereign Grand Commander of the Supreme Council of France, the
33º baron Yves Marsaudon, was in narrow ties of friendship with John
XXIII.

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10 – THE DECEIT INSIDE THE GATES OF THE CHURCH
Three years later Roncalli became John XXIII,
to the dismay of Lombardi, who knew only too
well the kind of modernistic faith and freemason
ideas he adhered to. This same priest had also
informed Pius XII that Msgr. Montini, the future
Paul VI, had assisted in certain satanic black
masses. (A. Spinosa, 'Pius XII, the last Pope',
Mondadori,1992, p. 358; MD, p. 356).
What a terrible shock it must have been for him
to hear that Roncalli elected to the throne of Peter.
If one thought that prior to Pius XII’s death Fatima had been hushed up, it
became even more evident after his demise with attempts being made to
distort and hide it. The sadness of Mary Most Holy went unnoticed by
both clergy and laity alike.
What happened to the Catholic Clergy after Pius XII’s death?
Angelo Roncalli assumed the nomenclature of a pope in 1958 and the
name of the antipope John XXIII. In 1959, John XXIII called for a council
and refused to publish the Third Secret of Fatima.
All pontifical warnings suddenly ceased. Now we know for sure that
not only the vision of the pontiff’s killing, but also that of Hell have fallen
under the censure of a prelate who, inaugurating Vatican II blamed
explicitly the prophets of doom. The historical warning of Our Lord
transmitted to Sister Lucia was dismissed.
Let us see this again to compare the violent French Revolution with the
present disguised religious revolution.
"Let my ministers know that, just as they are following the example of
the King of France in delaying the fulfillment of my request, they will
follow him in disgrace." (Father. Joaquin Maria Alonso, OFM, the Fatima
scholar, cites in his book, Fatima Ante la Esfinge, Sister Lucia’s letter to her
bishop, on August 29, 1931, in which she reveals these words of Our Lord)
That terrifying communication of the Lord to His ministers, because of
their omissions in following the request of Fatima, is found in other
documents as well. But, even more, is what is depicted in the third part of
the Fatima Secret and is the present reality: the disgrace of a great crisis
concerning the authority of the Church in the world. And it happened that
while indifference towards the signs from Heaven grew, the call for
obedience to, and respect for projects and transformations on earth kept
increasing. Also within the Church, never had there been such an appeal
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for dialogue and understanding of errors of every kind. However, many
clerics, like Lombardi, decided to collaborate with the new course. This
Jesuit wrote an explosive book: "Council. For a reform in charity". The
book contained an earthquake of revolutionary ideas, from the marriage
for fallen priests to a radical reform of the Curia. Those things could have
pleased John XXIII, but too many attacks against the communist empire,
and something else, did not.
John XXIII was very disturbed by that initiative and used all his power
to lay a heavy hand on its author. Lombardi was subdued to a series of
retractions and humiliations, up to the destruction of his Movement for a
better world. Certainly Father Lombardi has touched on a great secret: he
has dared to interfere with a huge revolution planned to transform
Catholicism which was already in progress; he has pretended to play with
something much bigger than himself... and, as another prophet of doom,
was devoured by the new sphinx.
And the Father became so depressed as to become a client of sanatoria.
Who speaks of hell today in the new church? Only those who have the
Vatican’s approval to state that although Hell exists, it is empty – as in the
case of the ex Jesuit Urs Von Balthasar, made cardinal by John Paul II.
Yet, since his legacy has led to the near catastrophic destruction of the
Catholic Church on earth, he and his successors appear clearly as the
epitome of all that our popes have warned us of for these past two hundred
years – the enemy infiltrated within the gates wants to get hold of
consecrated souls to align the Catholic conscience with the spirit of the
age and then suppress the Catholic pope, in order to erect a new church
guided not by the Will of God but by human utopias!
The Third Secret of Fatima cast light on this satanic plot attempting to
accomplish a general massacre of the Catholic conscience. It is a clarion
call to Catholics to read these signs of the times and react accordingly by a
positive and determined witness to our Catholic faith in the Church of
Jesus Christ – but more so by an increase in prayer and penance to comply
with the Sacred Heart’s intention.
Men cannot modify the divine Church - that is impossible – but they
have built a new human religion to replace a divinely appointed one,
which is now reduced to a few remnants after the attempt to behead the
true Church and Papacy. Indeed, with Vatican II a masked revolutionary
order took over in Rome to replace the Kingdom of Christ with a
democratic religion. Is this something unreal? In truth this is symbolic of
something real, a comparison proposed by Our Lord Himself between the

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Kingdom of France and the Papacy, as we have seen in the previous
chapter. This religious breakdown consisted on the rise of a new sort of
pastor. A promoter of a religious liberty that was in stark contrast to the
Faith and the Fatima request of conversion.
In the encyclical Mirari Vos of Pope Gregory XVI, against: "The
delirium of religious indifferentism... according to which by any
profession of faith the soul can gain eternal salvation, conforming to that
which is just and honest;... The most poisonous error that one must admit
and guarantee to everyone freedom of opinion and liberty of conscience in
regard to religion...”
Here is treated the modern concept of religious liberty and human
rights, sanctioned by Vatican II and preached in the Church since then.
This recalls the Apocalypse 9,1: "And the fifth angel sounded the trumpet,
and I saw a star fall from heaven upon the earth, and there was given to
him the key of the bottomless abyss ... and he open the abyss"
John XXIII faces the Message of Fatima
As patriarch of Venice Roncalli had already revealed his intention to
absorb the Fatima Message into what was to become known as a Conciliar
Pentecost born of the heretical teachings of the Second Vatican Council
(1962 – 65). He needed to achieve this in order to neutralize the impact of
Our Lady’s prophecy of doom.
Visiting Fatima, on May 13th, 1956 and in front of half a million
pilgrims, he gave a homily in Portuguese in which he defined Fatima as a
“forerunner of a new Pentecost by whose heavenly emanation we already
can measure the great reach and the mysterious richness”. He described
then the six apparitions, repeating some words of Our Lady’s message, but
dismissing with brief words the central message of the Secret, that of July
with the vision of Hell and the prophecy of wars and persecutions: “For
the 13th of July there are some uncertainties. But Jacinta tells clearly
resolving each doubt: "No, the demon could not be; the demon is so ugly
and he stays underground." (Writings and Discourses of the Patriarch of
Venice, Paoline, 1959, V.2, pp. 423, 425).
There is evidence to support the suspicion that Roncalli for a long time
was concerned with the negative effect Fatima would have on his efforts
to modernize the Church. But since the popular devotion towards the
apparitions was universal, it was going to prove a complex job to
neutralize it. The real problem concerned the Third Secret, which was
supposed to be published in 1960. It was also somewhat ironic that Divine
providence had deemed that the future of the Secret would appear to
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depend on the judgment of Roncalli.
One year after his appointment as John XXIII in 1958 he opened the
Secret only to say “It does not refer to my time”.
What time? Time to recognize the Christian city half ruined and the
calling for penitence? Or the time of the pope’s massacre with a complete
list of faithful Catholics? One thing is sure, the death of a pope causes the
Holy See to become vacant. So, the papal disappearance of the Secret’s
vision could have meant, in its virtual picture, an interregnum with a non
determined end. Besides, the showy contrast between Pope Pius XII
pontificate and the new time of John XXIII, may have suggested to many,
as it did, a radical rupture in the Papacy and even in the Faith; a fact
reinforced for the timing of the Secret to be disclosed in 1960. It was then
necessary to avoid the risk for the new Vatican to appear as a replacement
of the traditional Church by an innovative administration. What else could
have been the reason to censor the Third Secret’s vision offered by Our
Lady to the Faithful?
Anyway, the symbolic revelation of a papal slaughter is too strong an
image to ignore a dramatic fact inside the Catholic Church.
How to explain the fear of making public the Secret, a move that would
imply inevitably a censorship imposed by the supposed representatives of
Jesus Christ to His Holy Mother, not to say to the Lord Himself ? Well,
John XXIII was right in these fear to disclose the Secret, because all those
reasons, the rupture with the past, the innovations without control, the
censorship of traditional teaching of the Church, the move to censor
Marian tradition and devotion, all this became a reality after the time of
John XXIII.
The censorship of the Third Secret shows at this point a silent witness
wanted by Divine Providence to point out exactly what those modernist
prelates wanted to be hidden; to reveal the their secret plans they have
been developing. It recalls to us the words of Simon to Mary: “Behold,
this child is destined for the fall and for the rise of many in Israel, and for
a sign of contradiction and thy own soul a sword shall pierce, that the
secret thoughts of many hearts may be unveiled”. (Lk 2, 34)
So trying to hide a Heaven’s Secret they were unaware to disclose their
own collapse on the Faith; the Faith born from the intervention of God on
earth; they have demonstrated implicitly to be contrary to the very mission
of the chair occupied by them: to witness any word coming from the will
of the Lord. Would be more coherent for them to try to deny completely
the authenticity of the Fatima event: If this is impossible, it is also

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impossible for them to demonstrate their fidelity to the mission they
pretend to represent.
A clerical mentality that places persons above the Faith will say: Who
in the Church can know better than the Pope and the bishops how to work
for the defense of the Faith and the salvation of souls!
Truly, this mission belongs especially to the hierarchy, but it is a
responsibility, not a human privilege, and it is repaid with a bed of nails,
not with applause. Yet the new hierarchy aimed at the applause of the
world. Woe to you when men praise you! (Lk 6:26)
John XXIII then shelved the Secret by returning it to the Vatican
archives, but knowing the influence of Sister Lucia’s witness to the Secret,
especially after her interview with Fr. Fuentes, it was imperative for him
to silence her. So it seems evident that the person who instructed the
Bishop of Coimbra to order Lucia to retract the published interview was
John XXIII himself.
Sister Lucia’s silence emerged as a top concern for Roncalli.
In 1961, talking with the new Portuguese ambassador to the Vatican,
Antonio de Farias: “Talking to me about Fatima he pointed at the
convenience to avoid having Sister Lucia saying more than she
was in condition to know (about the mention of Russia in the
Secret and the 1960 as a date to open it), a matter too delicate
that requires prudence” (Historia, Lisbon, oct. 2000, p. 25).
This occurred at a time when John XXIII was implementing his
ostpolitik approach throughout the Church. It also coincided with his
preparation of the encyclical “Pacem in Terris”, which was the first
initiative in the process of freeing consciences from the authority of
Divine Law. This ground breaking encyclical was to replace an objective
religion with a subjective religiosity.
The heirs of this revolution continue to this day to propagate
humanistic ideals under the guise of Catholicism. No wonder that this new
religious order, inaugurated by Vatican II, reflect the false lights
previewed at La Salette and has resulted in spiritual squalor.
With Vatican II every modern issue was brought out into the open,
except of course the defense of the Faith.
Cardinal Silvio Oddi, who worked with Nuncio Roncalli in Paris, in an
interview given in 1991 to 30 Days Magazine, related that: "... One day I
asked John XXIII; “Most Holy Father, there is one thing that I cannot
forgive you…”, What is this thing?”, Roncalli asked, "Having kept the
world in suspense for years and afterwards, watching the year 1960

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approach, allowing various months to pass, and not revealing anything of
the Secret of Fatima.” The reply I received from John XXIII was: “Never
bring this up again!”
The only possible reason why a man as astute as John XXIII decided to
run the risk of becoming unpopular with the faithful by refusing to reveal
the Secret was that he knew that to reveal it would certainly risk the
implementation of his proposed changes to the doctrines and liturgy of the
Church. Knowing now the cost of his program to establish teachings
propagating the right to a false liberty of conscience, the building of a
false ecumenism and opening the Church to the modern world, we may
agree that Roncalli had massive reasons not to publish it. The vision of the
angel with a sword of fire and the assassination of a pope, together with
his followers, clearly indicates that the Secret is a prophecy of doom.
The aversion of John XXIII for those prophecies is reflected in his
declaration at the opening of the Second Vatican Council (Vatican II)
where he openly criticized the prophets of doom. But the vision of the
Third Secret directly points to a group of Catholics devoted to the
traditional Faith engaged in acts of prayer and penance being brutally slain
by their enemies. John XXIII knew that to reveal the Secret would
seriously jeopardize his plans for imbuing the Church with an heretical
program of modernism. It is impossible to figure out any other explanation
as to why the Secret of Fatima, that evokes the traditional Faith, attaches
sin to punishment and looks like a prophecy of doom had to be kept
secret. Roncalli knew that the Secret would raise a question about the
group responsible for attacking the Papacy and its followers. The faithful
could then understand that in that group were not only the declared
enemies of the Faith but also the architects of the new world order, the
religious innovators, including Roncalli and his partners, whose objective
was the radical mutation of the Church. To achieve it they had to eliminate
any concept of traditionalism as witnessed by the Catholic Pope and his
faithful followers. An elimination clearly represented by the symbol of the
Secret’s vision of the Pope’s massacre. That it would be “clearer in
1960”, was without doubt because by then the innovators’ plan of
appointing modernists to senior positions within the Vatican would be in
full swing, aided and abetted by the forces of Freemasonry. Now we know
the content of the Third Secret of Fatima, it is beyond question that John
XXIII returned it to the Vatican archives because he feared that the
faithful would identify this as an attack against Traditional Catholic. It is
now historically proven that this modernistic ecclesiastical mutation was

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launched and guided by him.
A plan already evident in 1960, bringing about a radical change that
was only possible by the removal of the Catholic Pope and a Fatima
prophecy predicting such treachery. It has proved to be a religious deceit
that has led to a spiritual holocaust far worse than a combination of two
world wars and the on-set of atheistic communism. But as was to be
expected, the June 2000 interpretation of the Secret published by the
present incumbents of the Vatican completely ignores the direct link
between the Fatima prophecy and the onslaught of modernism within the
now occupied Church.
Paul VI between UN and Fatima
To understand the lack of attention given to
Fatima by Paul VI we need look no further than a
chapter from the book “Liber Accusationis” by the
priest Abbé Georges de Nantes. He asks Paul VI to
judge himself for his heresies, scandals and
schisms. This priest went to Rome with members
of his movement, the Catholic Counter
Reformation Association, in order to deliver a copy
of the book into the hands of Paul VI. Who
attempted to do this was arrested by the Italian police and expelled from
Italy. In 1967 Paul VI visited Fatima but failed to reveal the contents of
the Third Secret.
Here he is challenged by the Abbé to reveal the Secret for the good of
the world: “But it was only too clear from beginning to end that you had
come, not to see, but to be seen, not to listen, but to speak, not to fall on
your knees, but to be honored by millions prostrated at your feet, not to
receive instructions from Heaven, but to impose your own earthly
projects, not to implore the Blessed Virgin Mary to give us peace, but to
ask men to bring it about, not to sanctify your heart and purify it after
having allowed it to be soiled by Manhattan, but rather to spread the
atmosphere of Manhattan, of the World, even in this spot sacred to Mary.
“You had come in order to desecrate Fatima!… You had planned in
advance a series of audiences which were to take up all your time. One in
particular – an ecumenical meeting with the "representatives of the non-
Catholic communities" - was highly significant. There were however only
two – Presbyterians – with whom, as they did not understand the French
in which you had prepared your discourse, you could only exchange a few
useless words, while any number of good Catholics would have been only
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too pleased to speak to you, to pray with you, but were not allowed to
come near you.
“Your visit, taken up with your political and ecumenical daydreams,
was not a pilgrimage at all, and herein lies the terrible scandal. In all
those discourses we find hardly any references – and those only cold and
superficial – to the Apparitions of 1917. In not wishing to visit the actual
site of the apparitions in the Cova da Iria, you gave the impression –
perhaps intentionally? – that you did not really believe in them. On your
arrival, receiving the acclamations of the crowds for over an hour as you
passed them, you failed to salute Our Lady of Fatima.
“Nothing escapes the television screen. Mounted on the platform, you
did salute – the crowds. But Our Lady – No. You had passed her who was
the object of your pilgrimage, without raising your eyes. I saw it. Nor did
you recite the Rosary with the crowd, and, if you did say a single Ave, this
was neither televised nor reported in the press.
“Then came the great moment […] your meeting with the Child of
Fatima, with Lucia, the last survivor of the saintly little visionaries of
1917.[…] Lucia requested a few moments of private talk with you. She
had something which she wished to tell you – and no one else – in secret.
Your interpreter, Fr Almeida, said in an interview with Radio Vatican, -
Lucia expressed the wish to tell the Pope something in private but the
Pope replied: 'No, not now. If you have something to tell me, let your
bishop know and he will pass it on”.
Regarding Paul VI’s refusal to meet in private with Sister Lucia, we
have the testimony of the Peruvian bishop Alfonso Zaplana of Tacua, who
died in 1975. The bishop often told his priests and the people of his
dioceses about how having introduced Lucia to the thousands of pilgrims
at Fatima, Paul VI then refused to meet with her in private. He said he
would never forget seeing the Sister in tears imploring Paul VI to listen to
her. And he told how Paul VI glared at Lucia and told her in no uncertain
terms: "How dare you tell us what we have to do!" Paul VI’s drastic
change of tone of voice and temperament remained engraved forever in
the mind of the bishop. De Nantes continues:
“Six days previously, on 7th May, you had manifested an entirely
different sort of interest towards Claudia Cardinale and Gina
Lollobrigida (film actresses) when they visited St Peter's in a flood of
publicity. And four days later, on 11th May, you were to listen with great
attention to what the Jewish president of the occult Temple of
Understanding and her deputy had to say to you. But you would not listen
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to the message which the Blessed Virgin had the goodness to address to
you personally through the mouth of Lucia, her child of predilection.
“And I must point out to you the wicked joy shown by all the
progressive papers and the various anti-clerical media at this news. But
what was it that the child had wished to say to you, and which you had
been so afraid to hear? Amongst all the heresy, schism, and scandal of
which you have been guilty we could choose many possibilities.
“However, one probability stands out far above the rest: that this
Messenger of Heaven wished – as she certainly must do – to remind you
of the Will of that Authority which alone is above yours – I mean, God's
Will – that you should publish to the world the Third Secret of Fatima.
For the date on which it was intended to be published was 1960, and your
pilgrimage took place in 1967.
“Today, we are in 1973, and the world is heading for its punishment.
[…] Your silence can have no other result…than to transform into terrible
reality the threats of new punishments which form beyond doubt the
essence of the Third Secret, if only by analogy with the first two. If it is not
allowed to know the terrible fate with which it is threatened by Heaven,
the world will not become converted, and will drift unchecked into a mire
of filth and a bath of blood…and there will come the Great Apostasy of
Christians. And because they have not received the warning and been
called to conversion, the peoples will lose not only their lives but also
their faith. We are waiting for the Sign of Jonas since 1960. All the
supposed reasons against publishing the Secret only increase the
responsibility of those who know it and remain silent. No, the prophetic
message is neither insignificant, nor reassuring, nor restrained. It was
intended to be made known to all in 1960, and the intention remains. If it
was too terrifying to be made known then, it is no less so today. It
remains, nevertheless, the one word capable of averting the scourge
which is on the way…The cup is overflowing, iniquity has reached its fill.
It is absolutely vital that the entire Church should be made aware into
what abyss of sin mankind is sinking. But why did you go to Fatima? By
your pilgrimage, so it would seem, you killed it dead. […] What did you
do there? The reply is simple: You replaced the Message of the Queen of
Peace with your own.
“In place of the Design of God which was revealed to us at Fatima:
"You must tell the whole world that God wishes to accord His graces
through the Immaculate Heart of Mary, that men must have no hesitation
in asking them of her, and that the Sacred Heart of Jesus desires to be

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venerated together with the Heart of His Mother; that men must pray for
peace to this Immaculate Heart because God has entrusted it with this
task", you have put your own Great Design – as you had revealed it at
Manhattan (United Nations) – which consists in asking peace of the hearts
of men, for it is in these you have put your trust.
“Moreover, you did not hesitate to further your aims by letting it be
inferred that you had been blessed with a heavenly revelation. Speaking
from the window of your apartments at the Vatican on the evening of your
return, you said: - At Fatima We asked the Madonna what paths we are
to follow in order to attain peace, and we received the reply that peace
was indeed attainable.
“The general impression gained in Rome from these words is summed
up by a reporter writing for the Messaggero: "It would be easy to read
our own meaning into such an unusual turn of phrase, but we may be
allowed to think that, in the course of his pilgrimage to Fatima, Paul VI
had a moment of what one might term inward communication with our
Advocate, the Mother and Guardian of a mankind striving for peace."
“And that was just the impression you wished to give: that you had
been assured of the support of Heaven in your striving for the attainment
of your Great Design, in your summoning of all men to build a new Peace,
not by the only means recognized by our Catholic Faith – through prayer
and penance – but through the new means revealed to you – “Populorum
Progressio”... You tried to make Heaven endorse your own infernal
message, which you have been repeating over and over again since
Manhattan, that peace is possible because men are good, that peace can
be attained by the joint efforts of all men, under the direction of the
international Judaeo-Masonic organizations. In your message the Cult of
Man replaces that of God. […] That is why the highlight of your visit was
not a prayer to God but a strange, scandalous Prayer to Men - Men, be
men - An Antichrist’s discourse!
Father de Nantes after having concluded quoting the prayer of Paul VI
to men, that it reputes a discourse of the antichrist, he requested him to
deny this by publishing the Third Secret. Later on he has elaborated his
Liber Accusationis "delivered to the Holy See on April 10th 1973 by the
Abbé Georges de Nantes and sixty delegates of the Counterreformation
Catholic - it is a historical document on the doctrinal deviations that the
new Vatican doesn't intend to clarify. All this has been ignored by Paul
VI, who intended to continue to go ahead with his big project, that should
finally bring about a global religious union, an URI (United Religions

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Initiatives), in the same way there is a UN for nations (see Appendix URI
p. 192).
In the meantime those who denigrated Fatima were promoted. It is the
case of the Belgian Jesuit, Edouard Dhanis, who become an expert
assisting at Vatican II and finally being appointed rector of the Gregorian
university by establishing the distinction regarding Fatima 1 and Fatima 2,
among the part regarding only the apparition, Fatima 1 and that
unacceptable of the Message, Fatima 2. The first he could not deny: there
were too many witnesses and the activity of the Marian Sanctuary always
pleased to hierarchy. The second, however, would be a result of the
imagination of young grown in a compassionate environment! According
to his “high theology” a celestial sign can mean only a call to the prayer,
never a divine intervention in the human life. It remains to explain,
however, why there has been the need of such a call, and with exceptional
signs as the Miracle of the sun. Will it be that for the new theology
miracles of such dimension are not seals of the Will of God, but only signs
to animate the popular religiousness? Has not the Madonna said that there
will be a sign in order that all may believe: believe in what, if not her
message? Yet, this is unreliable for Dhanis who, for cardinal Ratzinger,
would be the greatest expert on Fatima, despite his refusal of its Message!
Here it should be mentioned that the Cardinal Albino Luciani before
being elected to the pontifical See, taking the name of John Paul I,
admitted to having a completely different opinion after visiting Sister
Lucia of Fatima in Coimbra and remained deeply upset with what he heard
from the Seer. All this remains, however, as a matter to be clarified, as his
death in rather suspicious circumstances.

John Paul II’s involvement with the Secret of Fatima


It doesn't result that Wojtyla, taken possession of the pontifical chair,
has wanted to deepen the cause of the death of his predecessor. It results,
however, that secretly he wanted to know the third part of the Secret of
Fatima. This information is escaped him when it was in the hospital after
the attack of May 13th 81. Navarro Valls, His spokesman, in May 2000,
naïvely revealed this to the Associated Press.
It is comprehensible that from the beginning Karol Wojtyla wanted to
know that Secret, but who knows why he has kept silent even to Sister
Lucia to have read it, rather, she has been solicited to "reveal him" the
Secret that, according to what was written, "he was very anxious to know".
An allusion that would have been cut from their correspondence so that it
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shall not be known that John Paul II from the very beginning the Third
Secret has re-entered in full in the cogitations of Wojtyla, who has also left
believe (in Fulda) on its apocalyptic version about the end of times, about
a planetary tsunami, anything but to shade what he read about the
slaughtered pope with his faithful Catholic followers.
In the book of Mons. Francesco Spadafora ‘Fatima e la peste del
socialismo’ (Ed. Volpe, Roma, 1978, 'Fatima and the plague of
socialism', p. 9) this text: A diplomatic indiscretion would have allowed
the content (of the supposed Third Secret) to be known to a narrow circle
of clerics. Then, for desire of John XXIII, who would believe that it could
help the cessation of the nuclear armaments, copies of the document
would have been sent to the Chancelleries of Washington, Moscow and
London. Published by the newspaper of Stuttgart, Neues Europa
(15.X.63), the document has never been denied. Here is some essential
parts of this made-up Third Secret:
"A great punishment will fall on the whole human kind, not
today, neither tomorrow (it was October 13th 1917: while the
Virgin talked to Lucia, Jacinta and Francisco, over seventy
thousand people attested to the miracle of the sun that 'went
crazy in the sky of Fatima’), but in the second half of the XX
century. Disorder is spread everywhere in the world and Satan
reigns on the highest places determining the course of events.
He will indeed succeed in getting in the summit of the Church; he
will succeed in seducing the spirits of the great scientists that
invent the weapons, with which it will be possible to destroy in
few minutes big part of humanity… If humanity won't stop this,
correcting itself..., God will punish the world with greater severity
than he has done with the deluge. If mankind won't be
converted..., the powerful people will die together with the weak
ones. The Church also shall know the time of its greatest proof:
cardinals will oppose cardinals; bishops will oppose bishops.
Satan will march in the middle of their lines and in Rome will
occur great changes. What is rotten it will fall and never more it
won't get up.
“The Church will be darkened and the world upset by the
terror. A great war will be instigated in the second half of the XX
century. Fire and smoke will fall from the sky, the waters of the
oceans will become vaporous and foam will rise upsetting and
sinking all. Millions and millions of men will perish at every
moment and those who will stay alive will envy the dead. It will
be anguish, misery and ruin in all countries... "

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About this text, it is necessary to know something: its author was the
German writer Ludwig Emrich, who probably intended to connect the
message of Fatima to that of La Salette. But this attempt incurred in some
coarse errors. First of all, this version of the "secret" is dated October 13th
1917, after the Miracle of the sun, and not of the 13th July, in whose
message the three parts of the Secret were transmitted. Besides this grave
chronological error it reveals a completely different literary style. Father
Alonso, the great expert of Fatima writes: “The text is a copy even more
exaggerated of the La Salette Secret”. Regarding the “desire” of John
XXIII, who have never believed in the message of Fatima, it is absurd to
say that he have sent its secret part to heads of state as Macmillan,
Kennedy and Kruschev, in order to impress them and obtain a suspension
of atomic bomb testing.
These facts should be enough to realize the falsity of this “secret”.
Yet, John Paul II has referred to this forged text and in its more
catastrophic part, denied by the Seer in her recantation of the interview to
Father Fuentes, as for the facts of the Secret. In doing so he admitted its
authenticity. Why on earth would he have done this? How about to divert
people from the true Secret, that of the “liquidation of the Papacy and
Christendom, the mystery of iniquity that involved him?”
The Roman fortnightly Sì si no no (31.1.82) reports that the German
magazine Stimme des Glaubens (10/81) "has published the record of the
meeting of John Paul II in Fulda with a selected entourage of Catholics, on
the occasion of his trip to Germany. (Premised: "we know the name of the
writer and we have the authentication of the document").
"Question: "What’s become of the third secret of Fatima? Should it not
have been published already in 1960? ". John Paul II did not deny this date
and answered: "Due to the gravity of its content, and in order not to
encourage the world power of communism to accomplish certain acts, my
predecessors in the office of Peter have diplomatically preferred to
postpone the publication". And continued: "On the other hand to all
Christians it is enough to know this: if there is a message in which the
oceans will flood whole parts of the earth, that in an instance millions of
men will perish, it is not the case anymore to crave so much the
publication of such a secret message." How could a person who having
read the secret confirm such a distortion? The periodical says: "Here is
confirmed, almost to the letter, also the apocalyptical prophecy of the
unofficial "third secret", that circulates, never denied, from years. "In the
attempt to justify the silence of his predecessors, John Paul II has, then

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affirmed: "Many want to simply know for curiosity and taste of sensations,
but they forget that to know also involves a responsibility; to seek only the
appeasement of their own curiosity and this is dangerous, if you are not
prepared similarly to do something, if you are convinced that nothing can
be done against the evil." And he supported strongly that URI, thata stays
for religions as UN stays for nations! (see URI, p…)
Curiosity? To recognize the signs of the time in which one lives is
maybe a pastime or an inalienable Catholic prudence on the social and
spiritual life? Is it not vigilance on what can undermine our earthly life in
which our eternal destiny is decided? Jesus said: "You know how to judge
the aspect of the sky and the earth, how come this time you don't know
how to judge it? " (Mt 16: 4; Lk 12: 56).
Don Francesco Putti justly said: "From an initial natural curiosity can
be born the impulse for a sincere reformation. It is a known doctrine of the
Church that God moves His creatures according to their natural way to
operate. Now, since curiosity is the source of the knowledge of the human
creatures, it is evident that divine grace doesn't disdain to move them,
departing from their natural curiosity. It is true: to know imposes a
responsibility. But knowledge, by itself, is good, because it gives greater
possibilities to correct action and prudent behavior. To instruct the souls is
a duty and he who refuses to do it is guilty of omission and also liable for
other people's downfall. Finally, since the punishment impends on the
whole of humanity, it is logical to think that Our Lady wanted every one to
assume his own responsibility. Therefore, a human right exists to know a
celestial message that concerns them, whose derision may cause
apocalyptic consequences."
The practical depreciation of the message of Fatima has not derived
from the Christian people, but from the summit of the present Vatican. It
was not only the case that the "third secret" was censored, but that the
opposite of Mary’s revealed message was followed, confusing the Secret
with all sorts of fantasy.
John Paul II has endorsed, in an indirect way, a false secret of
apocalyptic tone. This has caused the confusion, among others, of the well
known Father Corrado Balducci who, believing in the secret insinuated by
the same Wojtyla in Fulda, Germany, in 1980, could not accept the version
published in 2000 by the present Vatican. As only one can be authentic, if
the previous one was true, this one is false!
For many faithful priests, the fault of John Paul II was to fail to defend
the Faith. In truth, what was written here about the Secret should be

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applied to the Catholic Faith: It was not only the fact of having kept silent
on many dogmas of the Faith, but to have altered them. Did he perhaps
want to adapt dogmas to his ecumenical ideas, as he adapted the Third
Secret of Fatima to his person? To help him overcome the problem that
might arise with the disclosure of the Secret, John Paul II relied heavily on
his influence over Sister Lucia, the last remaining seer of Fatima, who
appears to be blindly obedient to Vatican instructions.
Before the publication of the third part of the Fatima Secret, “granted”
by John Paul II and presented in Rome on June 26th, 2000, there were
many Catholics who hoped that this veiled message from the Mother of
God would lead to the restoration of the Catholic faith and a real peace in
the world. Yet, the Vatican’s interpretation created delusion and
disappointment among Catholics. Many consciences were disturbed by an
interpretation that took no account of the reason why modern day
atrocities continue to permeate a world were the spiritual man, as created
by God, seems to have no place. This bears testimony as to why the
message was suppressed in 1960 and how it has now been deliberately
turned aside to cover up what very few people are prepared to accept – the
present Vatican is no more the Citadel of Catholic Truth.
John Paul II’s decision to finally publish the Third Secret stems from
his desire to place himself at the center of a prophecy proclaimed some
eighty years earlier by the Blessed Virgin Mary. This intention of John
Paul II, which has troubled the consciences of many Catholics, is testified
to by the words of the Vatican Secretary of State, Cardinal Sodano, in
Fatima on May 13th, 2000 and by Msgr. Bertone and Card. Ratzinger,
during their discourse on the theological interpretation of the Secret on
June 26th, 2000, at Rome. Each of these Vatican officials confirmed that
the Secret must be seen in the context of the reported assassination attempt
on John Paul II in May 13th, 1981.
In making such an assertion the Vatican fails to address the question
that if the Secret did refer to the 1981 assassination attempt why has it
taken forty years for it to be published? Indeed, John Paul II has stated on
several occasions that he would not make known the secret for fear of
causing undue concern to the world. How a prophecy, forecasting the
reported attempt on his life, would cause worldwide panic is, as yet,
unexplained. Yet, John Paul II in his homily in Fatima, May 13th, 1982,
said: “The Church feels confronted by this message.” So, we will now
consider how John Paul II has tried to put himself at the center of the
Third Secret. There are two principle factors that Catholics have

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questioned regarding the Vatican’s interpretation of the Third Secret.
The first is why it has decided to link the Secret to just one person i.e.
John Paul ll, when it is patently clear from reading the Secret that it
alludes to a multitude of people in a completely different context.
Secondly, why is the Secret seen by the Vatican as an endorsement of
ecumenistic initiatives, which have eroded both the traditional religion and
the singularity of the Marian messages?
In short, people in general, even bishops and priests, were of the
opinion that, because of previous grave contradictions, for instance
regarding the mysterious death of Albino Luciani (John Paul l), the
apparent suicide of two Swiss Guardsmen in the Vatican and the scandal
of the Vatican Bank involving Archbishop Marcinkus and the P2 Masonic
Lodge, the Vatican’s attempt to explain the Secret met with incredulity
and many people did not exclude the possibility of the Vatican’s having
published a false text of the Secret. Several articles and books have been
published on this topic. We now refer to these concerns to prove that the
Vatican did engage in innuendo in a distortion of the reality in its
explanation of the Secret. This is proof, if proof is needed, that the
Shepherd has indeed been struck and that the operation of deception has
entered the Holy Place.
It is not surprising that any information emanating from the Vatican is
now looked upon with a certain amount of cynicism.
That is why many Catholics considering the text published by the
Vatican in 2000 doubt that it is the authentic Third Secret of Fatima.
Appendix 1
U.R.I. United Religions Initiative (URI), Was founded in 2000 by a
global community committed to promoting enduring, daily interfaith
cooperation and to ending religious violence. Today the URI includes
thousands of members in over 65 countries representing more that 100
religions, spiritual expressions, and indigenous traditions. URI is a global
community with spiritual heart. Members from diverse backgrounds
pioneer interfaith dialogue and peace building skills. Its core
organizational principles include membership, self-organizing initiatives
and decentralized control. URI believes that people everywhere when
inspired to cooperate for the common good, will find solutions to end
religiously motivated violence and will create initiatives that build
cultures of peace, justice and healing. The seed for the URI was planted
in 1993 when the United Nations invited William Swing, Episcopal Bishop
of California, to host an interfaith service in San Francisco. That night
the Bishop found it hard to sleep, he told himself, "If the nations of the
world are working together for peace through the UN, then where are

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the religions of the world?" We can suppose that Paul VI had the same
inspiration of Bishop Swing, to share the same views of URI. The trouble
is that for the Church this fake ecumenism, that "unite to support
freedom of religion and spiritual expression, and the rights of all
individuals and peoples to set forth an international [agnostic] law" is
even worse than the condemned pan-Christianity.

11 - FATIMA SECRET OR VATICAN MYSTERY?

The present Vatican’s version of


the Secret was interpreted by
Cardinal Ratzinger, Prefect for the
Congregation of the Faith. In his
attempt to explain the Secret he was
caught up in a contradiction. In his
interpretation of the Secret he cites
the work on Fatima by the Flemish
Dhanis. Ratzinger’s approval of
Edouard Dhanis shines forth. Yet
Dhanis, whom Ratzinger describes
as: “an eminent scholar in this field”,
is a Fatima skeptic. Not that he
denies the Apparitions or the 1917
miracle of the sun, witnessed by over
seventy thousand people, but more so
because he refuses to accept the authenticity of the Secret. And yet, in his
discourse on the secret Ratzinger stands on his head by using as a
reference point a theologian who denies precisely what he (Ratzinger) is
about to interpret! However, perhaps we should not be surprised by such a
posture from someone who has described the secret’s vision as being but
“childish impressions”, and for this reason has ignored the other requests
of Fatima, such as the devotion of the first five Saturdays and the 1929
request for the Consecration of Russia.
When looked at from a Catholic perspective the Vatican’s version has
no substance. It is inconsequential, devoid of any insight into the major
changes that have overtaken the Church these past forty years. For this
reason the question about the text published now by the Vatican must be:

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is it the authentic? Now we can say it is, and we must repeat that here we
experience the hand of Providence working to confuse the malice of the
powerful in order that the truth could be available to the sons of God.
Providence has induced John Paul II to think it profitable to publish a
secret which is still obscure to him. Sooner or later the world will come to
realize that the Secret reveals the truth regarding the Vatican’s already
accomplished intention of replacing the true Catholic Papacy with the new
leaders of the fake ecumenism, the condemned pan-Christianity, that now
shares the same views of URI.
What does the present Vatican’s handling of the Secret tell us?
After accepting as witnessed by the Catholic Church, that the Secret of
Fatima holds a prophecy given by Our Blessed Lady to help humanity
overcome the evil of our time, we have to acknowledge the important
factor that has dogged its history: that the failure of the Ministers of Our
Lord to comply with the requests of the Virgin Mary by consecrating
Russia to the Immaculate Heart of Mary as requested, that is in union with
all the world’s Catholic bishops, would inevitably drive the Church to a
disaster. This is the meaning of the virtual killing of the Pope, something
that according to the inspired testimony of Sister Lucia, would be better
understood by Catholics in 1960. And what does this vision show us? The
massacre of both a pope, symbolic of the Papacy, and an entire entourage
of Catholic witnesses in his company.
It can therefore be deduced that such a massacre was the disastrous
result suffered by the Church in general, but especially by the Papacy, for
its failure to comply with the requests of Our Lady. The consequence
being that the prophetic assistance promised to the Church was not
forthcoming and the Catholic beheading predicted by Our Lord to Sister
Lucia (August 1931) and depicted in the Fatima vision became a reality.
Perhaps the vision of the published Secret, without any word from Our
Lady, is not the complete article, but it is sufficient to awaken in the
Catholic conscience a re-examination of Church events since the demise
of Pius XII in 1958. The prophecies of Fatima are in accord with the
warnings of the Gospel: “false prophets shall arise and seduce many;”
“the abomination of desolation…standing in the holy place” (Mt 24, 11-
15).
The vision of the killing of a Roman Pontiff (the Papacy) directs one to
consider the complete transformation that has taken place since 1958
within the Church and the manner in which Catholic conscience has been
sacrificed for the sake of a purely humanistic cause.
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For this to be achieved the Secret needed to be suppressed by those
who had occupied the Papacy, in order that they might change Catholic
teaching in favor of the philosophy of a new religious order, and obscure
the truth of the prophesied world disorder.
This raises the question as to when did this suppression take place?
On the symbols represented in the Third Secret’s vision
An Angel with a flaming sword in his hand; burning... it emitted flames
that looked as though they would set the world on fire; This is clearly a
sign of an imminent chastisement. It is described in the 16th chapter of
Apocalypse many times. When the vial of the wrath of God will be poured
out upon the earth with the plagues of His chastisement. We are going to
read a description like this in the interview of Sister Lucia to Father
Fuentes in 1957. It is said that, "when the other resources were despised
by men, the Most Holy Virgin in person, with her apparitions, her tears,
fearfully offers us the last anchor of salvation”.
It is when “the flames died out in contact with the splendor that Our
Lady radiated from her hand”.
Then the Seer saw “in an immense light that is God”...: 'a Bishop
dressed in White’ we had the impression that it was the Holy Father.” All
these descriptions agree with Sister Lucia’s interview with Father Fuentes
about the personal sufferings that Pope Pius XII faced because of the
situation of the world and the Church.
Why on earth should this matter be censored?
As mentioned above, recent evidence suggests that it was John XXIII
who instructed the Bishop of Coimbra to obtain Sister Lucia´s official
retraction of the published interview with Father Fuentes.
On May 13th, 1981, John Paul II following the assassination attempt
on his life called for the envelope containing the Third Secret. He
considers consecrating the world to Our Lady and composes an “Act of
Entrustment” which he uses many times from 1981 to March 1984. But
again the request of the Virgin Mary is ignored. Russia is not mentioned -
it is replaced with the word “world”.
Even if this act to convert Russia could be achieved in the middle of a
Roman apostasy it lacked all solemnity and universality, not to mention
the failure to identify Russia as the principle recipient of Our Lady’s
pledge. But it served to assuage the consciences of millions of
unsuspecting Catholics.
This fact should raise at least a suspicion of how is it possible, after the
apparent defeat of the enemies of the Faith, for the crisis within the
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Catholic Church to have continued? A crisis which contributes to a
disastrous moral breakdown in society and the proliferation of sects. In the
name of the Catholic faith Poland discards the communism only to
continue to embrace a moral code which is anathema to Catholicism.
Despite Karol Wojtyla’s claim to the contrary, where are the portents of
Russia’s conversion to the Faith? Is he able to explain the world’s present
moral decline since his so called consecration of Russia?
If the objective of the Vatican was to create in believers and
unbelievers alike a general unease towards the Secret, it has succeeded.
But people in general, sooner or later, will ask why a secret, which as
revealed by the Vatican is totally inconsequential to the Faith, has been
shrouded in mystery and dreaded expectation since 1960: the year when
the de-Christianization of the world started in earnest.
The Vatican’s interpretation of the Secret is bound up with historical
events since 1984, at which time John Paul II consecrated the world to the
Virgin Mary. It cites the breaking down of the Berlin Wall and the
putative collapse of communism in Russia as signs that Heaven had
deigned to accept the 1984 consecration. But these are signs of
contradiction which ignore the fact that since the 1960´s the catastrophic
crisis of the Catholic Faith has continued to escalate well past 1984 to the
present day. There are two main contradictions that can only be described
as a deliberate act on behalf of the Vatican to deceive the Catholic
intelligence and the general public.
First, the Vatican’s attempts to manipulate the time of the Secret’s
description to tie in with the assassination attempt on John Paul II.
Secondly, to convince people that the Consecration of Russia, as
requested by Our Lady of Fatima in Tuy (1929), was carried out by John
Paul II on March 25th 1984, caused the “conversion of Russia”.
To vindicate its stance on the Secret and the Consecration of Russia,
the Vatican claims the support of Sister Lucia, who out of farm girl
simplicity and rural ignorance agrees with such an interpretation. Anyway,
her “connivance” is only indicative of a religious who besides confusing
her vow of obedience to virtue with that of obeying every command of a
new power, also enjoys the attention of hierarchy ever willing to accept
her opinions on such matters as if they were divinely inspired. Yet these
are the same people who have worked to radically change every aspect of
Church teaching and practice since the early 1960´s and which the Seer
herself has consented to accept as being the “will of God”, as she stated in
a interview with Evaristo on December 12, 1993, partially transmitted on

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Portuguese television, March 1998.
In order to add credence to its version of the Secret it
became necessary for the Vatican to weaken the
importance of 1960, which is referred to by Sister Lucia
in all of her pre 1958 statements, as the year appointed
by Our Lady for the Secret to be revealed. It is a fact
that Sister wrote on the sealed envelope containing the
Third Secret, before she handed it to Dom José Correia
da Silva, Bishop of Leiria, that it should not be opened before 1960.
Msgr. Bertone is therefore dispatched to Coimbra by the Vatican in
April 2000 to question the Seer. The Vatican’s version of the question and
answer session is as follows – Msgr. Bertone: “Why only after 1960? Was
it Our Lady who fixed that date?”. The Sister replies: “It was not Our
Lady. I fixed the date because I had the intuition that before 1960 it would
not be understood, but that only later would it be understood. Now it can
be better understood. I wrote down what I saw, however it was not for me
to interpret it, but for the Pope.” But it is evident on examining the facts
that “intuition” is a word never before used by Sister when discussing
1960. Here we have to recall that up until the end of 1943 the gravity of
the Secret prevented her from writing it down. For this reason, on the 2nd
of January 1944 Our Lady appeared to the Seer and authorized her to
commit the Secret to writing. This extraordinary event, coupled to Our
Lady’s command for the Secret not to be published before 1960, confirms
that there is no doubt whatsoever that She, (Our Lady) has presented us
with a fait accompli. Therefore it is not open to somebody’s intuition to
decide on these matters. The Mother of God has spoken to appoint the
time for the Secret to be known. The Vatican’s newly staked claim that it
was Sister Lucia, and not Our Lady, who requested that the Secret be
published in 1960 contradicts all of the pre-1958 facts on the matter.
On May 17th, 1955, Cardinal Ottaviani met with Sister Lucia in
Coimbra. She repeated to him that the Third Secret was not to be opened
before 1960. Twelve years later at the Pontifical Marian Academy
Conference the cardinal stated: “Lucia had written on a sheet of paper
what the Most Holy Virgin asked her to say to the Pope. I asked Lucia
why the message should not be opened before 1960. She replied: -
Because then it will appear clearer -. That made me think that the
message was of prophetic tone since prophecies, as is seen in Holy
Scripture, are covered in a veil of mystery.”
There are many witnesses, statements and events which confirm

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beyond doubt that it was Our Lady who called for the secret to be
published after 1960: Cardinal Cerejeira, Patriarch of Lisbon, Cardinal
Ottaviani, Prefect of the Holy Office, Bishop João Pereira Venâncio of
Leiria, together with Canons Galamba and Barthas proposed to all the
bishops of the world that October 13th, 1960, should be set aside as a day
of prayer and penance in order that Catholics could receive and honor the
Message of God.
On September 7th, 1946, when closing the Brazilian Marian Congress
of Campinas, Cardinal Cerejeira made the following declaration: “From
the two parts of the Secret already revealed, the third part has not been
made known, but it has been written and placed in a sealed envelope, and
will be opened in 1960…”. Canon Barthas in his 1952 published
conversations with Sister Lucia on October 17th, and 18th, 1946, asks her
the question: “When will the third element of the secret be revealed to
us?”. Both Lucia and the Bishop of Leiria, who was present at the
interview, replied without hesitation or comment: “In 1960”. When the
canon asked why the world must wait until this date the sister and bishop
answered: “Because the Most Holy Virgin wishes it so.” And are we now
to believe that the veil of mystery surrounding this date of 1960, which
had captured the imagination of Christianity and the world, was no more
than an intuition of Sister Lucia? An intuition she now cites as
the authorization for the secret not to be revealed before 1960.
In June 1987, I received the answer to a letter I wrote to the Seer asking
her the following question: “In what manner did Divine Mercy make
known to you that the secret was to be revealed in 1960?” She replied: “I
am not authorized to explain how it was made known. But let us remember
the authorization that the Church could open my letter was not a
command to publish it.” (see appendix, p…)
It is impossible to reconcile Sister Lucia’s pre 1958 statements
regarding the publication of the Third Secret and those she has made now:
“It was not Our Lady. I fixed the date because I had the intuition that
before 1960 it would not be understood, but that only later would it be
understood. Now it can be better understood.” She is on record as stating
that the Blessed Virgin Mary required the secret to be published, but not
until 1960. And yet she declares in a letter written to me in 1987 that she
lacks the authorization to explain this date and that there has never been
a command for the Church to publish the Secret. In the first instance Sister
Lucia employs the word ”authorization” in connection with the year 1960
and the Church’s role in the publication of the secret; and later on

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contradicts herself by replacing “authorization” with “intuition”. It is
inconceivable that Church dignitaries, among them, Card. Ottaviani,
Prefect of the Holy Office, together with the Patriarch of Lisbon, Card.
Cerejeira, would have committed their wholesale support to something
that was based purely on a Sister’s “intuition”.

12 - PROPHECY WILL TRIUMPH OVER REVOLUTION


The very essence of the Fatima messages concerns the trials of the
Church: Revolution against Prophecy, apostasy against penance, and the
Almighty God’s just punishment of mankind until the triumph of the
Immaculate Heart of Mary; a Prophecy of a final time.
The vision of the Secret depicts the event of an army (not a single
killer) engaged in the massacre of a pope (the Papacy) and those faithful
Catholic witnesses united to him. Logic dictates that, if this should be
clearer around 1960, the Third Secret must correspond to an event of
enormous impact occurring in the Church just before 1960.
The suppression of a true pope (the Papacy) paved the way for the rise
of a new pastoral power and the new Pentecost of Vatican II – an
assembly that promulgated many heresies camouflaged as Catholic
teachings and tore asunder the defenses of Christ’s Church, which for
centuries had stood foursquare against the anti-Christian revolutionaries
philosophies of the Masonic inspired New World Order.
From this brief summary of the question of Fatima it is more than
evident that the present authority occupying the Vatican is mandating to
all concerned, the precise manner in which the Third Secret and the
Consecration of Russia are to be interpreted. Even though such
interpretations are unintelligible to the Catholic conscience they have been
imposed under the guise of a false obedience upon many, including Sister
Lucia. The truth has been submerged in a sea of subterfuge that reflects
the spirit of Vatican II and its new Pentecost, which since the 1960´s has
virtually asphyxiated the Faith on Earth.
The implausible claim that Russia has been converted is made by
a devious organization born from a spirit which aims to suppress the
Catholic Papacy thereby reducing spiritual Rome to a ruined city.
The Papacy, which was already being undermined during the time of
Pius XII, is under attack in the vision of the Third Secret.
The conciliar times

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From the time of John XXIII to the present day, a new conciliar
religion, born from Vatican II, and a liturgy imposed upon the Catholic
conscience, has completely devastated the Citadel of the Faith.
Examples of how the Vatican employed its influence to erode the
Catholic conscience abound - but for the sake of brevity let us recall but
one instance. In 1962, the later to be disgraced, Father Bugnini presented
his schema for the reformed liturgy to the Liturgical Preparatory
Commission. Its president, the old Cardinal Gaetano Cicognani, realizing
the dangers implicit in certain passages refused to approve it. Knowing
that without the cardinal’s signature the schema would be doomed
Bugnini sought the assistance of John XXIII, who agreed to intervene. He
called for Cardinal Amleto Cicognani, his Secretary of State and the
younger brother of the President of the Liturgical Commission, and told
him to visit his brother and not return until the schema had been signed.
The Cardinal complied with this order. His elder brother was almost in
tears when forced to sign the document against his conscience. Four days
later he died!
The right conscience is formed by revealed truth assured by Catholic
shepherds. The pastors of Vatican II, by attempting to form a new
conscience, based on the new order ideas, should be recognized as
enemies of truth, unveiled as such by the vision of the Third Secret. The
present occupants of the Vatican desire to consign this prophecy to the
realms of history. Hardly the result the Virgin Mary would have wished
for. But perhaps the Vatican innovators in winning the first round have
overlooked Scripture: “If this be of men, it will come to naught; but, if it
be of God, you cannot overthrow it, lest you be found even to fight against
God” (Acts 5, 38).
The vision of the Third Secret suggests that the Church and the
Christianity were already undermined at the time of Pius XII. When John
XXIII entered upon the scene in 1958 he set in motion the forces which
were to replace Catholicism with a new religion and liturgy. These forces
were to completely devastate the Citadel of the Faith. Within the once
hallowed halls of the Vatican was installed the central office of a new
ecumenical lodge which teaches that: “All the just of this world, even
those who ignore Christ and His Church, under the influx of
grace, and who look for God with a sincere heart, are called to
edify the Kingdom of God.” (John Paul II, December 6th, 2000, quoting
the Vatican II document Lumen Gentium -16)
According to the new religion espoused by John Paul II, the Faith is no
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more necessary for salvation than good will! He goes beyond
Protestantism and let know that Jews do not have to convert and receive
Baptism to be saved. No wonder that if the messages of Fatima call for the
world’s conversion to the Catholic faith, this mission is obviously to be
abolished by John Paul II. He, who claims to be the Vicar of Christ and to
hold the keys of Christ’s blood, teaches that the Divine blood may be
superfluous for salvation.
It therefore should come as no surprise that to achieve this they have
also attempted to suppress and deliberately misrepresent the meaning of
Scriptures in general and the Third Secret in particular.
The American theologian, Fr. Sylvester Berry, wrote in 1927 the
following chilling and prophetic words: "The prophecies of the
Apocalypse show that Satan will imitate the Church of Christ to deceive
mankind; he will set up a church of Satan in opposition to the Church of
Christ. Antichrist will assume the role of Messiah; his prophet will act the
part of pope, and there will be imitations of the Sacraments of the
Church. There will also be lying wonders in imitation of the miracles
wrought in the Church." (The Church of Christ: An Apologetic and
Dogmatic Treatise (Herder, St. Louis and London, 1927 & 1941, p. 119,
[novusordowatch.org] and mentioned on John Lane’s Letters)
We have been warned: A worldly power described by Our Lord as “the
abomination of desolation... standing in the holy place”, predicted by the
prophet Daniel. “In the Holy Place, where has been set up the See of the
most holy Peter and the Chair of Truth for the light of the world, they
have raised the throne of their impiety” - a chair of deceit to be exorcised
(Pope Leo XIII). The alliance of this “New Ecumenical Church” with the
“New World Order” appears to have erected an insuperable power which
has all but crushed Catholicism.
Truth no longer abides in Vatican, which without the Truth and Grace
is open to every degradation. All true prophecies of the Christian age are
drawn from the Word of God in the Gospel of Our Lord Jesus Christ. So,
to verify the authenticity and the meaning of the third part of the Fatima
Secret, recently published by the Vatican, that is the murder of the
supreme shepherd, the first thought of a Catholic ought to be: is there an
event like this in the New Testament?
In fact, just before His passion Jesus said to the Apostles: All you shall
be scandalized in Me this night. For it is written (Zc 13, 7): - strike the
shepherd, and the sheep shall be scattered. But after I shall be risen again
- (Mt 26, 31). It is the central question of all Scriptures: The scandal of the

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Cross and the glory of Resurrection. Can we believe that these events shall
be repeated in some way in the history of the Church and of its supreme
shepherd the Pope, on behalf of Our Lord? It is what Christians believe
from the beginning to our times, and is also proved by history: the first
fifty popes died martyrs and most of their successors have greatly suffered
for the Faith.
Since the issues regarding the Christian scandal and this Secret have
been involved in a sort of secrecy and deviations, it is of primary
importance to read the words of Our Lord Jesus Christ about signs of
deception in Matthew (24), where He foretells the facts and signs that shall
precede the destruction of the old temple in analogy with the new one and
the coming of the last judgment. Answering to an Apostle’s question:
“Tell us when shall these things be? And what shall be the sign of thy
coming and of the consummation of the world? Jesus said: - Take heed
that no man seduce you. For many will come in my name, saying, I am
Christ. And they will seduce many.”

Appendix 2 From Paul VI’s speech at the closing of Vatican


II (7.12. 65)
“The Church of the council has been concerned, not just with
herself and with her relationship of union with God, but with man
—man as he really is today: living man, man all wrapped up in
himself, man who makes himself not only the center of his every
interest but dares to claim that he is the principle and
explanation of all reality… Secular humanism, revealing itself in
its horrible anti-clerical reality has, in a certain sense, defied the
council. The religion of the God who became man has met the
religion (for such it is) of man who makes himself God. And what
happened? Was there a clash, a battle, a condemnation? There
could have been, but there was none. The old story of the
Samaritan has been the model of the spirituality of the council. A
feeling of boundless sympathy has permeated the whole of it.
The attention of our council has been absorbed by the discovery
of human needs (and these needs grow in proportion to the
greatness which the son of the earth claims for himself). But we
call upon those who term themselves modern humanists, and
who have renounced the transcendent value of the highest
realities, to give the council credit at least for one quality and to
recognize our own new type of humanism: we, too, in fact, we
more than any others, we have the cult of man. […] Instead of
depressing diagnoses, encouraging remedies; instead of direful

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prognostics, messages of trust issued from the council to the
present-day world”.
Regarding “the modern world's values” of the world that
“have renounced the transcendent value of the highest realities”,
they “were not only respected but honored, its efforts approved,
its aspirations purified and blessed”.

13 - CONCLUSION
The last persecution shall have the aspect of a seduction
Who will be the persecutors? Some power allied to false Christs and
traitors of the true religion, who “shall show great signs and wonders,
inasmuch as to deceive (if possible) even the elect". Then shall they
deliver you up to be afflicted and shall put you to death; and you shall be
hated by all nations for my name's sake. And then shall many be
scandalized and shall betray one another and shall hate one another. And
many false prophets shall rise and shall seduce many. And because
iniquity hath abounded the charity of many shall grow cold”. But he that
shalt persevere to the end, he shall be saved. And this gospel of the king-
dom shall be preached in the whole world for a testimony to all nations;
and then shall the consummation come. When therefore you shall see the
abomination of desolation, which was spoken of by Daniel the prophet
(Dn 9, 27), standing in the holy place; he that readeth let him understand;
... For there shall be then great tribulation, such as hath not been from the
beginning of the world until now, neither shall be. And unless those days
had been shortened, no flesh should be saved; but for the sake of the elect
those days shall be shortened.”

What can better represent this seduction but the introduction into the
Church of a new cult, a new human religion with its new law and a new
prophecy of peace. Yet, a new cult will be the abomination of replacing
God by man and the holy Sacrifice by a human liberation. A new law will
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impose the desolation of human rights over the Law of God. A new
prophetism will seduce all nations with the ecumenical idea of peace and
unity put prior to Truth and Faith. Then, if any man shall say to you: Lo,
here is Christ, or there; do not believe him. For there shall arise false
Christs and false prophets and shall show great signs and wonders,
insomuch as to deceive (if possible) even the elect. This deception will
reach a devastating force when proposed by a fallen hierarchy, that still
claim do it in the Name of Our Lord, who said: “Behold, I have told it to
you, beforehand... And, immediately after the tribulation of those days, the
sun shall be darkened and the moon shall not give her light and the
stars shall fall from heaven and the powers of heaven shall be moved.”
The sun, according to the Church Fathers, symbolizes the spiritual
power reflected by the moonlight over the civilian power. The sun light
was first of all for the Fathers the Word of the Divine Shepherd, Our Lord
Jesus Christ, Who, in this same Gospel recalled at the end: Strike the
shepherd, and the sheep shall be scattered.
Since religious tribulation is Devil’s primary move to reach the top of
falsity, we can deduct that humankind is facing its worst threat ever: that
of an alliance between the world power and the Vatican II’s pastors, to
sustain, in the name of human dignity, the right to false liberty. A terminal
error declared as a right in Dignitatis humanae. This lethal fault, bring us
back to Original Sin: the right of man to disregard the Word of God, in the
name of his dignity and in order to be like God. Its consequence is what
the book of Apocalypse describes in its 13th Chapter, and the Fatima
Prophecy in its Third Secret, to those who still have faith to listen.
The key to solving human tribulation and to opening the way of
salvation is but one: the divine Word, tied up every existing reality. The
Fatima message is but a reflection of it, given to our troubled times. But it
found a multitude of consciences deafened by the uproar of an universal
rebellion. To preserve the Faith in a time of the great apostasy we have
had this special Sign. But by now the war against every divine sign is total
and we live the historical hour of a débâcle of Catholicity. Well
understood, it is certainly not represented by the modernist new Vatican;
no-one can make Catholic what alters the Gospel.
So, the débâcle is in the incapability to witness that this other religious
plan that is polluting the world with an inverted evangelization deprived of
truth, faith and grace is not Catholic; it belongs to the army formed by the
world’s powers to kill the Catholic Papacy.
Yet, Prophet Daniel also prophesied that a stone cut out of the

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mountain by God will shatter this colossus erected by men.
Is the Secret of Fatima this little stone which unveils to mankind the
evil intent of an alliance born from perfidy and destined to suffer the wrath
of Almighty God? The fact is that in the Our Lady’s sorrow "the secret
plots of many will be disclosed" (Lk, 5, 33).
Since "all men have sinned" (Rm 3,12), all are called for conversion:
not only those of the Synagogues and the lodges, not only those of Islam
and old beliefs, but also the present Vatican with its deceits, which has
seduced the world to bring about world chaos.
This book witnesses a non possumus face to the novus ordo. Verified
the cause, we have to recognize the effect of the deception that is installed
in the world with the new political-religious ecumenic pact.
"They have not wished to fulfil my request (of consecration)!... Like
the King of France, they will repent and do it, but it will be late. Russia
will have already spread her errors throughout the world, provoking
wars and persecutions of the Church. The Holy Father will have much
to suffer" (DOC, p. 465).
In the same communication above Our Lord says: “It will never be too
late to have recourse to Jesus and Mary”, reminding us in this way that
He will maintain the power of the due consecration to obtain its proper
aim: the restoration of Christian Order in the word, the only one that can
obtain real peace on Earth. Without this intention, or worse, with the
ecumenical goal to unite all religions (as done in Assisi) to pray for peace,
how could this consecration be possible?
In this light we can conclude that the communication of the Lord to His
ministers was addresses to the Catholic hierarchs who still profess a right
intention about the instauration of the Kingdom of Christ on Earth, that is,
till Pius XII. Sad to say, this is the hierarchy that have followed the “King
of France in disgrace”, been virtually beheaded by the revolution against
Christian Order: the ecumenical disorder, the more deceptive
misrepresentation of the Church’s mission. This is for the Papacy what the
1789’s revolution was for the King of France.
The above was a term of comparison proposed by the Lord Himself
and shall recall the world of the vital meaning of His Catholic Order; a
comparison between the past kings of France and the popes of our times.
They both ought to be essentially executors of the designs of Christ the
King, which had been expressed in the form of requests as simple and
discreet as they were extraordinary and necessary. It was up to the faith of
those leaders and their followers to recognize and fulfill the Lord’s

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demand in order to save their reigns.
The special moment of that king of France was in 1689. It could have
been the year to recognize and consecrate power, together with his
kingdom, to the glory of God; probably with Louis XIV the occasion to
establish a golden Christian civilization. Politically this king of decisive
character had received enough power to change the destinies of Europe
and the world of that time. It would have been sufficient for him to have
followed the principles of his religion and to repress the impulses of his
nationalistic ambition.
Looking back in time, let us consider also the case of Father La Chaise,
the Jesuit confessor of Louis XIV. Blessings were promised for his
Company of Jesus if he would take the request to the King and work
toward its fulfillment. This did not occur. From that time the Jesuits
suffered different reverses and persecutions in the 18th century, being
expelled from France, Portugal, Spain, the Kingdom of Naples, and their
order was suppressed by Pope Clement XIV in 1773.
It would be, however, the Jesuit Blessed Claude de la Colombière, the
confessor of St. Margaret Mary and successors, like the Jesuit Jean
Croiset, struggling against the contradictions of the times, who would
spread devotion to the Sacred Heart.
It is interesting to note how the cult of the Heart of Jesus, the most
noble part of His divine body and symbol of His infinite love, was given
specifically to confront the rationalist revolution. And curiously, that evil,
amongst all the religious orders, most affected the Jesuits. One need only
cite Teilhard de Chardin, de Lubac, Augustin Bea, Karl Rahner and
Edouard Dhanis. Under John XXIII, they were called to implement a
disguised revolution of Vatican II in the world, which would behead the
universal authority of the Catholic Papacy.
The non possumus response to the ecumeniacal novus ordo seclorum
acknowledges the deception installed in the world with the political-
religious pact for a new world order by which man, ignoring the divine
order, pretends to impose his good for this world, causing a devastating
disorder in the consciences, and therefore of social life.
As Catholics we must witness against the diffusion of such a virus
blown by an antichristian spirit in the spiritual life of humankind; it has to
recognize it to oppose this subversive plan against the Faith; the updating
introduced by the spirit of Vatican II and of its prophets that, in name of
the Catholic Church, insinuate in the consciences the terms of the
antichrist. The twofold testimony that is up to the Catholics today

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concerns the double historical truth both terrible (1) and sublime (2):
1 - the utmost human perfidy that has in our time produced the “new
disorder” aiming to level truth and falsity in the consciences;
2 - the redemption from the personal and social human misery, that has
as its culminating sign the intercession of Mary.
“Bear not the extraneous yoke of the infidels. For what sharing hath
justice with iniquity, or what union between the light and darkness?”
(2Cor 6, 14). The Catholic idea and the modernist one, can seem similar,
but they exclude each other, as reality excludes utopia.
“What concord hath Christ with Belial? Or which collaboration
between a believer and an unbeliever?” (ib.) There is no agreement
among the City of God and the global village in which all religions of the
world are ready to dilute themselves in the new aquarium of beliefs to
vindicate equal rights in the division of consciences. “What accord
between the temple of God and the idols? For you are the temple of the
living God that saith: I will dwell in them and in the middle of them I will
walk; and I will be their God, and they will be my people. Wherefore, go
out from among and be ye separated, saith the Lord, and do not touch
nothing impure” (ib. 15-17).
The power of the Prophecy
According to the Catholic exegesis the prophecies are not given for a
vision of the future, but to reinforce the Faith. Man’s future is always
conditioned by his freedom. So prophecy is given in order that if an evil
predicted happens, people shall understand Who, knowing the needs and
conditions involving human life, intervened to avoid it. Jonas the prophet
preaching the destruction of Ninive later on was annoyed because this
great city converted and its king guided the people to repentance, avoiding
by this way the big chastisement.
Once realized, the prophecy, as that of Fatima, became an historic
reality. This is the case of World War II, prophesied in the Secret. In this
sense, the third part of this Secret being clearer in 1960, as stated by Sister
Lucia to Card. Ottaviani, should have its evident sense in the present
course of history, that should be referred then on as a reality. Yet, people
missing, or avoiding, the terrible evidence of the fact prophesied, prefer to
talk of a “forth Fatima Secret”, instead of a “third Fatima evidence”.
This work dealt with the main issue of this Prophecy, that is, what
conditioned its accomplishment in the symbolic vision of the murderer of
the pope with his faithful followers. To do it, here have been described
weaknesses and silences of the popes to whom the Fatima message was
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addressed. Of course these difficulties represent nothing less that the
weakness of all Christianity.
What was the result of a general disregarding of the Prophecy for our
times? A virtual suppression of the Catholic pontifical authority after a
mortal attempt. The certainty about this regards the pope’s vacancy, since
after the death of every pope follow a period of absence of such apostolic
authority. For how long? That depends on the election of a true Catholic
shepherd. How to recognize him but according to the integrity of his faith?
This recognition was unattainable after the death of Pius XII for the
elected were imbued by modernistic, ecumenistic and masonic ideas that
worked for an agreement among the City of God and the global village in
which all religions boast equal rights.
By now is impossible a recognition of a pope based on his call for
conversion and repentance. Fatima followers know that in the Secret is
indicated a Holy Father who “in the end”… will consecrate Russia to the
Immaculate Heart of Mary. Following this triumph of the Mother of God,
that is the triumph of Her Son’s Faith, Russia “shall be converted, and a
period of peace will be granted to the world”.
John Paul II, aware of this decisive presence of the pope in the Fatima
Prophecy, tried to be recognized in two ways to be the one there
described: being the victim of the attempt and being the consecrator of
Russia. Needless to say that the facts doubly contradict these assertions. It
remains the mystery of his impossibility to pronounce the name of Russia.
In fact, for John Paul II, as for his predecessors and successor, the mission
of “conversion” seems nonexistent. Yet, this is the key meaning not only
for the Prophecy of Fatima, but for the whole Religion based on the Law
and on the Prophets. Jesus Christ has come to perfect this Faith and to
confirm this He instituted His Vicar on earth.
The authority of the revealed Religion remains for this reason in the
Lord’s Prophecy, also for those who don’t believe in miracles. Even those
must recognize then that which was prophesied and fulfilled could only
have been revealed by the Creator that is all-knowing regarding
humankind. Here dwells today’s wisdom and believers' strength. The
present time of deceit shall pass only when men will realize the evils
deserved by an apostate world. Then, at the end, the Immaculate Heart will
triumph. This was seen by Pius IX: “This wonder will be preceded by the
triumph of revolution…The Church will suffer exceedingly. Her servants
and her chieftain will be mocked, scourged and martyred.”
The new conciliar hierarchy made an agreement with the religion of

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man who makes himself God, that is out of human rebellion. This was
unveiled by Paul VI in his speech at the end of Vatican II (7.12. 65), when
he, with a feeling of boundless sympathy for the secular humanism,
intended to “baptize” it, that means to bless the cult of man, opening the
gates of the Church to the gnostic and modernistic revolution; to promote
nothing less than an ecumenistic reconciliation of the great religions.
Since, the sixties became the time of a devastating religious rebellion,
Is this final revolution not the substance of the Fatima Secret of 1917
predicting the disorderly times in the world thereafter?
Anyway, this is the third part of the Secret’s time, the time of the
“liquidation“ of the Catholic Pope and the demolition of a Church,
infiltrated by a dense satanic smoke.
In retrospect, the Secret of Fatima, concerning the Pope, refers to that
power which, in the defense of the spiritual man, faces the earthly
iniquities; those powers which yesterday financed Communism and
subsequently opened the way to the election of Pontiffs who have opened
the doors of the Church wide to the merger of religions, which has favored
the present Islamic advance.
When such plans of de-Christianization of the world are not stopped by
papal discipline, restoring all things in Christ, but, to the contrary, find the
Church open to every masonic liberalism and ecumeniacal chaos, we have
to conclude that the Papacy has been stricken to death; is it not this that the
prophecy of Fatima is symbolically confirming? What has the prophecy of
Fatima to do with the "ecumenical council" which in the Sixties did not
condemn Communism but led the faithful to praise any creed and whose
pontiff kissed the Koran in public? Deceits concerning Fatima are now
pointing to a clear disposition to achieve any manipulation on religious
matters.
The fact is that in the Secret of Fatima, among the vision of the Pope
killed and the conclusive words of hope for the return of the world to the
Christian order and peace, there is a gap in time which brings to mind a
dreadful thought: do we live, without even perceiving it, the interregnum
of the unprecedented time of dark social, mental and religious disorder:
the reign of deceit and apostasy which are the mark of the great artisan of
the prophesied downfall? The wisdom inherent to the Secret should be
recognized in its providential opportunity and timing to support the Faith:
to make known that the deceit infecting the world is at home in the present
Vatican. To ignore this problem, in order to face other ills which seem to
be more real and urgent is the poisonous illusion of our time. For

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Christians, this must be recognized as the primary deceit which embodies
all minor ones and this is made clear by the Third Secret telling us that the
Catholic Pope, the foremost witness of Truth, is for the time being taken
from the world. Is it so difficult to understand that those presenting all
religions as good and revealed by God cannot represent Christ? And that
those accepting such a false vicar open to the religion of man making
himself God are open to any deceit, which means choosing falsehood over
truth; a sign of apostasy? Deceitful actions concerning Rome and the Faith
clearly bear the mark of the Antichrist.
Cardinal Ratzinger, now Benedict XVI, confessed in an interview to
Vittorio Messori (rv. Jesus, 11 of VI) that the intention of the progressive
hierarchy, of whom he was an expert (periti), was to introduce via Vatican
II into the Church the best of two hundred years of the liberal revolution.
Now he repeats this idea in his speech to the Curia (22 Dec, 2006): “one
must welcome the true conquests of the Enlightenment
(philosophie des Lumiéres), human rights and especially the
freedom of faith and its practice, and recognize these also as
being essential elements for the authenticity of religion.”
Does this mean that opening of the cult of man, introduced into the
Holy place of the Faith, the final revolution that has overturned the very
Seat of Peter?
Can Benedict XVI be recognized as a defender of Catholic Dogma
saying that Original Sin is not a deprivation of sanctifying grace in human
souls transmitted by natural generation but a damage in human
relationships encountered by every human being?
The conciliar hierarchy made an ecumenical deal with the religion of
man made god. This can be read in Paul VI’s speech for the cult of man at
the end of Vatican II (see app. 2, p. 202), when he blessed the new
religion, to which he opened the Church in order to promote a whole
ecumenistic reconciliation between the great creeds of the world.
To solve a problem it is necessary to remove its cause.
The cause of the demolition of Catholicism is the mysterious silencing
of the Catholic pope’s voice, and its veiled replacement by the voice of the
promoters of Vatican II’s religion. The dimension of this conciliar
counterfeit; a radical mutation according to the plan hunted by the masonic
revolution unveil this ruin. Is it believable that Joseph Ratzinger, who
intends to continue implementing this spirit of Vatican II, could be a pope
to reverse this process? Could some alerts on moral order restore the
Catholic Faith? Only if it was not the Faith to determine the Moral, but the

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opposite, what is already a murky deception.

The last persecution has indeed the aspect of a seduction.


A mysterious seduction because it occurs inside the very Church of
God, replacing His Cult by the cult of man; His Faith by an ecumenical
belief, for which any religion comes from God and none exist to redeem
human decadence, but to animate man’s self-made democratic, liberal,
evolutionary new order. This new religious order to replace traditional
Christianity promotes a great apostasy and a worldwide crisis. It has but
one biblical name: mystery of iniquity.

The great wonder of the Fatima prophecy should “fill the world with
astonishment” (Pius IX). This “wonder will be preceded by the triumph of
revolution”, revolution that tries to reduce Fatima to a mere devotion for
bigots. This maneuver succeeds when the high clergy is unwilling to
believe in a prophetical intervention on earth.
Yet, Jesus Christ came to perfect Prophecy and Law (Mt 5, 17).
Ignoring the vital importance of Prophecy, means to strike also the Law
and the power of its authority in the world.
This crisis seems to have no end, but understanding the vision of the
virtual suppression of the Pope, may encourage believers to resist the
demolition that follows such a deceit preparing the return of a Catholic
Pope who will lead the Church to witness the triumph of the Immaculate
Heart of Mary, the faith on Her Mediation and co-redemption; the time of
Reign of Mary leading men to have their consciences formed to live their
lives according to the revealed hope of eternity.
To defend the Faith in our time, the faithful must be guided to honour
divine prophecies. The wonderful Fatima prophecy, if well received, will
be the pledge for the right order. Then the promised period of true peace
on earth for the salvation of many souls could be granted to the world.
Our Lady reassures us at the end of the Third Secret:
“In the end, my Immaculate Heart will triumph. The Holy Father
will consecrate Russia to me, she shall be converted, and a period of
peace will be granted to the world.”

Appendix 3
Conversion or syncretism?
Freemasonry, B'nai B'rith, Temple of the Understanding in New York

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(Chapel of Meditation in U.N. where Paul VI had been to pray),
Theosophy, World Council of the Churches in Geneva (W.C.C.), The
enterprise U.R.I. was extended to the whole world, between
Christians, Hebrews, Moslems, Buddhists, baha'i, Hindu, sikh,
zoroastrians, followers of the New Age and the Wicca (movement neo-
pagan for witchcraft), etc. All this is similar to the initiatives of
"prayer" that happened in Assisi, where in that occasion an image of
Our Lady of Fatima was kept out of the local churches, but where a
statue of Budas was placed over the tabernacle of St Peter's church.
The big project, that should finally bring about a global religious
union, the URI, was born in the breast of the Parliament of the
Religions in Chicago in order to unite the religions under a mundialist
theosophical and Masonic idea, aimed to create an international
authority in question regarding faith. Is there any doubt that this
boundless synchretism is the very foe of the conversion requested in
Fatima? In this light it is indeed a great mystery that bishops have
"contributed" to support such worldly syncretism.

No doubt the very conversion should start by conciliar clerics to the


unique Catholic faith.

TESTIMONIES BY THE AUTHOR REGARDING FATIMA

My book was presented to Sister Lucia in 1988 by one of her nephews


and its content has much troubled Lucia, the last remaining seer of Fatima,
who died on February 13th 2005, to the point where she sent her niece,
Maria do Fetal, to visit me in my home at Aljustrel, near Fatima, in order
to convince me to abandon the view recognizing the present Catholic
hierarchy breakdown. As Divine Providence would have it, I was at home
together with an English Priest, Rev. Robert Bellwood and a French Sister,
Marie Lucie Fouchet, when Fetal visited. Both my guests were very much
surprised when Maria do Fetal stated Sister Lucia’s position, saying:
“God made known that what is happening today is in accordance with His
designs and Russia and the world are turning to a conversion”. She spoke
of ecumenism and novelties in the Church as a normal progression of the
times. She spoke of Hell and free will as of the human right of liberty. All
this very much upset the French sister, who replied that such statements
were false. Essentially, Maria do Fetal repeated in that long encounter
more or less the same contradictory statements that Sister Lucia made in
the 1992/93 interviews at her convent in Coimbra with Cardinals Padiyara
and Vidal.
During these interviews she also spoke of the “private reports on

213
Gorbachev” regarding his so-called conversion as confided to her by John
Paul II during their meeting at Fatima on May 13th 1991.
Maria do Fetal said that Sister Lucia’s message to me was that there is
no place for controversy in these questions. Nothing I have written was
denied but only considered polemic, a judgment that Sister Lucia
confirmed in a letter (3.8.89) to an Opus Dei professor, of which I have a
copy. Fetal then concluded by agreeing with us that Sister Lucia had
denied that the Consecration of Russia, as requested by Our Lady, had
been fulfilled. A statement that she would repeat on other occasions in my
presence, until the Vatican have ordered Sister Lucia to recognize the so-
called Consecration carried out by John Paul II as being valid.
At this point it is easy to understand how mistaken was her idea to
convince a faithful to abandon the witness of the present Catholic
hierarchy breakdown, of which she was a special victim.
This is another story full of deceit that seems to have no end.
Anyway, it is important to repeat that until 1989 Sister Lucia confirmed
that no Consecration corresponded to what Our Lady wanted. In fact, she
as any Catholic could not imagine that such action, that must be a solemn
and universal witness of the faith in the intervention of the Lord in the
world, after application of His Vicar, could be an obscure act, where the
name of Russia would be avoided.
In the preceding years of 1989 Sister Lucia made known clearly, to
anyone asking her about it, that the Consecration was still to be
accomplished. This is the case of her niece Maria do Fetal.
If we do not reject the path of sin, hatred, revenge, injustice, violations
of the rights of the human person, immorality and violence, etc. And let us
not say that it is God who is punishing us in this way; on the contrary it is
people themselves who are preparing their own punishment. In his
kindness God warns us and calls us to the right path, while respecting the
freedom he has given us; hence people are responsible”.
We can suppose that for Sister Lucia it was not necessary to say in that
letter to John Paul II (12 May 1982) what the Catholic Religion has
continuously thought about the origin of the very evils regarding human
life, that they are always of spiritual order. The responsibility is of men,
but with different levels. The higher concerns the spiritual leader, the
Pope. This belongs to the Message and later on we shall see the Lord’s
communications to the Sister about His ministers, who should follow the
fate of the King of France if ignoring His request.

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In the catastrophe above, the Lady has described Russia like the main
scourge, a tool of the evil, but also like the victim of an error of which she
must be converted. Conversion to the good and to the true Faith. But now
what they want is Russia to be converted to peace! Now there is a new
good: a justice and peace indifferent towards religion or ideology. Is the
new Vatican II religion, Catholic?
But in the meanwhile new instructions arrived from the Vatican.
To the many testimonies of this I now add mine.
I was in the company of the English reverend Robert Bellwood when
Father Messias Coelho in a room of the Hotel “Solar da Marta” of Fatima
had informed us, in a way, so much explicit as naïve, of the new
instruction from the Vatican to Sister Lucia, and other clerics tied up with
the Fatima apostolate, like himself, Father Pierre Caillon, and others, that
the Consecration of Russia was already done and that Heaven would have
deigned to accept it. They must therefore stop importuning the Holy
Father with such a request. There were present also in that occasion, to
hear such instructions, the owner of the hotel and the English publisher,
Tindal-Robertson that, like Father Coelho, who had a book published to
say how the Consecration of Russia should be, was happy with the
Vatican instruction, and since that time he, that had published also the
Apology of Mons. Lefebvre, refused to publish the testimonies on Fatima
disagreeing with that instruction.
This is said here to demonstrate how a word from Rome could change
the position of simple as of learned faithful. A heavy intrigue followed this
case, because after the “instruction from Rome”, not only Sister Lucia had
to stop repeating her idea about the Consecration never performed, but
also Maria do Fetal was obliged to say, and ask pardon in public, because
“she misunderstood her aunt Lucia”!
The Papacy is the very rock of the Faith, when confirming the teaching
of Our Lord. But at the same time it could be a source of the worse deceits
when abused to pronounce human ideas as if they were truths coming
from God. How can we recognize this danger?
This is at the centre of the Fatima Secret regarding conversion.
When a voice coming from Rome is strange to the truth of the Gospel
about the necessity of conversion for all men and nation to the Church of
Christ – out of which there is no salvation – it is not from God. If that
voice let be known that there could have salvation in every faith, or even
in good faith, that the Jews do not have to convert, where is the voice of
the Vicar of Christ? The vision of the Third Secret has the virtual answer

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to this terrible question: he was killed with all his faithful entourage of
Catholic witnesses. Who remains then to witness this terminal human
tragedy has to face an extremely hard mission. This fact can explain the
utmost delicate position of Sister Lucia, even without justifying her
silence after 1959, that caused and continue to provoke so many
misunderstandings. But truth is the truth, is the truth.

Appendix

Letter from Sister Lucia to the author.


I received your letter and I will start to answer your questions:
1) "On May 5, 1917 Pope Benedict XV made a universal appeal for
Mary's intercession for peace. The answer came, 8 days after, with the
Fatima Apparition. Why, about this, so little was spoken?
- If the authorities of the Church were more interested to know about
the Message of the Mother of God, that was, since then, given to the
world, would you and your cousins have revealed it? "
It is necessary to understand that the Church, before accepting a
private revelation, has to study well and prove the facts, the events and the
instruments used by God to assure the truth and the reality of the
happenings, before a pronouncement.
2) In the book of W. T. Walsh there is a note in which Sister Lucia
expresses a conviction that Pope Pius XI acknowledged the request of the
consecration of Russia in 1930. Is this a fact? - Yes.
3) In 1950 Pope Pius XII, who had the grace of proclaiming the
Dogma of the Assumption, had, four times in the Vatican gardens, the
vision of the miracle of the Sun. Would not this be a call for the “Fatima
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Pope” to accomplish the requests of the Message of Our Lady?
We don't know God’s reason in that manifestation, for that, we leave
it to the criteria of the Church.
4) - The year of 1960, crucial in the life of the Church and of the
world, for many facts, still invisible, was foreseen as the moment for the
knowledge of the Secret. However, how did Divine Mercy let you, Sister
Lucia, know this date (1960)?
The way I had knowledge of this date, I am not authorized to explain
here. However, we should be mindful that, the authorization given in
order that the Church could open my letter, was not a command that it be
published.
Our respect for the Church, and for her actions on behalf of Christ,
her Founder, is enormous. Jesus Christ promised Her that the Holy
Spirit’s assistance and His presence in Her will endure till the end of time.
Therefore, She is moved by the Holy Spirit and governed by Christ that is
with Her, as her Head and the link of our union forming His mystical
Body like He wanted Her and He asked the Father: "As thou Father, art
in Me, and I in thee, so also may they be in Us, that the world may believe
that thou didst send Me" (Jo, XVII-21).
What Christ asks us in His Gospel is also one of the most important
points of the Message: That the consecration is made in union with all of
the Bishops of the world. It is that the Pope and the Bishops are the guides
of the people of God, that they all should unite in the same Faith, it gives
hope and charity forming only one body with Christ - Christ's mystical
body - if we moved away from this Body, we are not with Christ, because
Christ is only one and he cannot be divided. It is necessary so, that we be
all united forming only one body with Christ present among us in His
Vicar's person on earth to Whom He said - in St. Peter's person -
"Whatsoever you bind on earth shall be bound in Heaven and whatsoever
you loose on earth shall be loosed in Heaven". Like this, we are sure that
staying united to the Pope – presently, John Paul II - we are united in
Christ, forming with Christ only one body that in an act of full endowment
and delivery to the Lord is consecrated to Mary's Immaculate Heart, that
is Christ's Mother and for that the Mother of His mystical body, that is His
Church in order that through Her and by Christ be taken to the Father as
His chosen people for the glory of the Holy Trinity.
This is the purpose for which Our Lady asked for this consecration to
avoid wars that bring with them the hate, the despair, the violence and the
injustice and to avoid atheism from spreading its mistakes throughout the

217
world, because it brings with itself the decadence in the faith, in the hope
and in the charity, breaking the link of our complete union with God in
Christ.
It is the apostolate that now I would recommend more, that we stay
united to Christ, present in His Church, in the person of the one He chose
to represent Him, presently John Paul II, and while he is living there is
not, and there cannot be another true Head of Christ's Church.
As for the construction of a chapel in Aljustrel - my birthplace – I think
that the best idea is to treat the subject with the Rector of Fatima's Shrine.
In a great union of prayers.

Coimbra, 24-VI-1987

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219
220
Considering the events and the content of Fatima's message a Catholic
cannot hope for anything better than to recognize the Divine Grace that
derives from it. But to recognize this grace, a grace is needed. This
happened, for instance, with the La Salette's pastor, that as soon as he
heard from the children the news of the apparition of Our Lady, he was
moved and acted in consequence. It was the same for the Bishop of
Grenoble, the venerable Msgr De Bruillard and after him by the same
Pope Pius IX. It is quite true that the Church, before accepting a private
revelation, has to study well and prove the facts, the events and the
instruments used by God to assure the truth and the reality of the
happenings, before a pronouncement. But it is still more certain that the
"flock" of Christ recognizes His voice. From 1917 and up to 1930, when
finally the Fatima event was recognized by the Church, the grace of
recognizing Fatima didn't have the desirable effects. Those depend on
complying with the requests contained in the message and its successive
phases: - appeal to conversion and penance; - devotion of the first
Saturdays; - consecration of Russia to Mary's Immaculate Heart; requests
not complied with to this date. The cause of this flaw should be attributed
to the inattention of Jesus Christ's ministers. Because, if this failure is not
a consequence of the attitude of the Church’s hierarchy, who is
responsible for this? To excuse this attitude means to accuse, implicitly,
Heaven in the choice of the date, or the place, or also of the messenger. In
any case, this doubt could subsist up to 1930. If this inconclusive answer
of Lucia is not indicating something else, as this book wants to indicate, it
seems to confirm the doubt as for the messenger's choice who, thinking to
hide the human fails on Fatima's comprehension, places herself on the side
of those who want to reduce the dimension of the graces provided by that
event. Besides, it is to be noted that Sister Lucia often avoids the mention
of Russia.
A person's spirituality is better recognized when attention is directed to
Divine Purposes. Those purposes are very clear in the case of Fatima and
should never be placed above man's doubts.
In this light, the answers in this letter do not reveal spirituality, but
concern of covering hierarchical flaws. This concern is so recurrent in the
Sister’s witness that it is reasonable presuming a poignant question of
conscience traced back to the “case” of Father Fuentes, when she was
requested (on behalf of the pope) to recant what she had said on “behalf of
Our Lady”. And she accepted to recant it.

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In fact, let us read what was the more insisting message that Sister Lucia
wants to underline in that interview (as well as in a letter addressed to me):
"He that is not with the Pope is not with God, and he that wants to be with
God, has to be with the Pope."
This had been the advice offered by Sister Lucia in her numerous letters
and also to Carlos Evaristo on both the occasions he asked her what was
the most important message she had for the world today. What Sister
Lucia repeats here, out of her obsessive personal concern of conscience
applied to the present popes, is quite true and confirms how important it is
to recognize the true Pope, the Vicar of Christ.
In fact, Pope Boniface VIII “defined and proclaimed to every human
creature that to be subject to the Roman Pontiff is a necessary condition
for salvation” (Unam sanctam). That is like saying that to be subject to
God Himself, to Jesus Christ, to His true Church and to His Faith is
absolutely necessary in order to be a Catholic and to be saved.
The reverse of this dogma implies that to acknowledge a false pope is
like venerating an idol, as St. Vincent Ferrer pointed out during the
Western Schism. The problem is that human judgment may fail, as this
saint failed by accepting the putative Pope Benedict XIII, in opposition to
Saint Catherine of Siena, who submitted to the legitimate Pontiff. Later on
Saint Vincent abandoned the antipope. An act of rejection that was based
on the same Catholic reasoning.
This is to say that the recurrent compulsion of Sister Lucia, insisting on
the necessary submission to the Pope, may rest on two opposite reasons:
rightful if connected with that Charge, doubtful when confused, due to a
bad concept of obedience, to the person himself.
The problem is how, for those same Catholic reasons, can the faithful
accept as a pope who professes a new ecumenical faith, teaching Urbi et
Orbe that: “All the just of this world, even those who ignore Christ
and His Church, under the influx of grace, and who look for God
with a sincere heart, are called to edify the Kingdom of God” ?
(John Paul II, December 6th, 2000).
Hence, according to the new religion espoused by John Paul II, the Faith
is superfluous to salvation - for He, God Almighty, only requires good
will! Even Luther did not go this far in such heresy. At least he taught that
faith was necessary for salvation although there was no requirement for
good deeds. Karol Wojtyla, however, dispenses with faith altogether.
He reaches beyond the bounds of Protestantism and proclaims blatant
heresies. Under the nomenclature of a Catholic pope he has kissed the

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Koran, where it is written that Jesus Christ, Whom he pretends to
represent, came only as a prophet to announce the last and most important
prophet of all - Mohammed! And Benedict XVI went to the Blue Mosque
in Istanbul to pray, in the Islamic way.
Outward trappings cannot make a pope and even Sister Lucia avoids
facing this terrible fact. In any case, the Secret of Fatima has depicted
what became clearer in 1960: the “elimination” for a period of time of the
Catholic pope with his faithful followers. And Sister Lucia could not avoid
witnessing this when in her letter to John Paul II (12 May, 1982)
Sister Lucia unveiled in 1982 something of the Third Secret
In the documentation presented have been added some texts of the Sister
Lucia’s letter to John Paul II, dated 12 May 1982, where she repeat the
importance of the Russia Consecration. According to them it contains
already an indication for interpreting the third part of the Secret: “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 . The third part of the secret is
a symbolic revelation, referring to this part of the Message, conditioned
by whether we accept or not what the Message itself asks of us: ‘If my
requests are heeded, Russia will be converted, and there will be peace; if
not, she will spread her errors throughout the world, etc.'. Since we have
not heeded this appeal of the Message, we can verify that its prediction
is now in force, Russia has invaded the world with her errors. And if we
have not yet seen the complete fulfilment of the final part of this prophecy,
we are going towards it little by little with great strides.”
Of course, this was interpreted as being the scourge of Communism, but
now that the Secret is known it is impossible to deny that the predicted
final scourge was that of the Pope’s “murder” with a complete range of
Catholic witnesses and the attempted destruction of Christ’s Church from
within. All this raises a question - how is it possible that a person to whom
Our Lady appeared in order to spread her message, could today fall in
such contradictions?

On Sister Lucia contradictory witnessing


Normally it is not fair commenting intentions, but when facts speak for
themselves, to value them we must trace them back to intentions.
The problem with Fr. Kondor is that probably many contradictions of

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Sister Lucy, specially regarding the consecration of Russia, arise after his
interventions.
During Sister Lucy’s interviews also description of Hell was, to say the
least, far less severe than that given at the time of the 1917 visions. The
foundation for such statements can be traced to her 1991 meeting in
Fatima with John Paul II. Her allusion to Hell reflected the teachings of
John Paul II contained in his recent catechesis on the subject. As for
Gorbachev’s supposed conversion, where else would a recluse of some 80
years have gained such information? And to the general astonishment of
those present she spoke of the Secret being solely for the Pope, which is a
contradiction to her previous opinion that both Bishop D. José da Silva
and Cardinal Cerejeira could read the text if they wished to.
In fact, Father Messias Coelho has also affirmed publicly in his
“Mensagem de Fátima” Portuguese language newsletter (Issue 196 of
April of 1993) that Sister Lucy’s knowledge of Gorbachev having knelt at
the feet of the Holy Father was probably made known to her directly from
the mouth of John Paul II. To close confidants Messias actually stated that
it was in fact John Paul II who told Lucy if this event although later
confronted with Navarro Valls statement he admitted that Lucia had
misunderstood what John Paul II had said regarding the audience and due
to his poor Portuguese (!)
Some, like the Postulator Father Luis Kondor, had previously argued that
the Gorbachev incident was a proof statement to the Seer that the
consecration of Russia had been carried out. In fact, it was Father Kondor
who was the first Church official to explain to Lucia and the other sisters
of Carmel, the reasons for the validity of the 1984 consecration, as can be
seen in the Vice-postulation video production of 1985. He did so only
days after the consecration took place and having related this on behalf of
John Paul II, tried to convince Sister Lucy and the Sisters of the validity of
the March
25th, 1984 Act of Entrustment. One of the psychological means used by
Father Kondor to convince Lucy that John Paul II had spoken through
him, was to bring her on his behalf, a special blessing and a button pin of
Our Lady of Chestokowa which having been given her by the Holy Father,
she used on her habit for a long period afterwards.
The Vatican, as stated previously, denied that Gorbachev had
undergone any such conversion. It becomes apparent that the Seer is only

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repeating to the cardinals that which she has received from John Paul II.
She is transmitting a message from him just as she did with the Fatima
messages. It is not for her to interpret the meaning, only to deliver the
content. But being faithful to what she heard from John Paul II, she is now
both witness and victim of a great religious deceit, an act of brainwashing
directed to violate her Catholic conscience.

The poignant secret by Sister Lucia

"The dangers that threaten the human race are such that we can not
stop proclaiming our cry of alarm. The enemy is at the gates of the
church and threatens the souls". Pope Pius XII was well aware that
the decisive hour when the integrity of the man as he was created by
God in his spiritual dimension, was approaching. The concern of the
Pope in the fifties, were the same cries of distress that Sister Lucia
had heard from the lips of the Blessed Virgin in the same period.
Yet, after the death of Pius XII, all these warnings stop suddenly
when Angelo Roncalli assumed the title of pope in 1958. Endorsing
the name of an anti-pope John XXIII, he convened the Second
Vatican Council opened under the slogan: Let's get rid of these
prophets of doom. Do not look any further than the "case" of Father
Fuentes, to realize how this aversion was fully implemented by the
new hierarchy. The rejection of repeated warnings in the Message of
Fatima is still realized in part through the passive participation of
religious blocked by the myth of absolute obedience. There are
obvious reasons to assume that Sister Lucia of Fatima was morally
very distressed by the manner in which the message of Our Lady
was treated and that especially since the year 1958.
It is not surprising that the interview of Sister Lucia and Father
Fuentes was blamed for spreading confusion about what would take
place on short time before 1960. The Bishop of Coimbra then
intervened by an official statement condemning the "campaign of
prophecies that generate a flood of ridicule," and imposed Lucie to
publicly retract his interview. Considering the seriousness of his

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interview on the situation of the Church after the death of Pope Pius
XII, one can imagine how this quote has been hurt the conscience of
the Sister, following a mistaken understanding of obedience .
The characteristic of false prophets exclude "doomsayers".
The trouble caused by the withdrawal of the seer of Fatima in 1959,
was also killed on Father Fuentes who was dismissed from his
office. Deeply humiliated, he died a few years later. And yet the
spectacle described previously in the interview was quickly revealed
to be only a sketch of what was to come later: a metamorphosis of
the Church in the period after Pius XII led the clergy to a rapid
degeneration and appalling. Thousands of priests left the church
(80,000 by Cardinal Silvio Oddi, Prefect of the Congregation for the
Clergy). For the Catholic consciousness of people such as Sister
Lucia was beginning to cross the road because of the veto imposed
by the new "higher" against the traditional Catholic witness.
Examples of how the current Vatican used its influence to
undermine the consciousness of Catholics abound, but to be brief,
was remembered here the case of the old Cardinal Gaetano
Cicognani, President of the Commission to reform the Liturgy. Soon
the Catholic Mass was reduced to one meal a Protestant.
In a letter to Sister Lucia in 1998, I listed five occasions designed by
the Vatican authorities to force it to comply with the "new course"
to follow. The first was the obligation to retract what she had
communicated to Father Fuentes late 1957. The second was to force
him to accept with reverence denial that John XXIII had opposed
the third secret in 1959. The third occasion was the acceptance of
rejection of Paul VI to listen to the seer of Fatima on complaints
made by Notre Dame. Paul VI had the time to get anyone, members
of Freemasonry as well as Lollobrigida, but he had no time to meet
with Sister Lucia. The fourth occasion was the acceptance of
instructions to consider the Vatican in 1988 the "consecration of the
world" made by John Paul II March 25, 1984, as the "consecration
of Russia to the Immaculate Heart of Mary, as the Blessed Virgin
had sought, and the Vatican wanted to end this problem, to "not at

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all disturbing the Pope." The fifth time the order was sent to Sister
Lucia to retract what she had said in two interviews in 1992 / 3 with
the Cardinals on the conversion of Mr. Gorbachev, which had
reported he had knelt before John Paul II asking forgiveness for his
sins, a fact that one could describe Wojtyla during his private
interview with Sister Lucia of Fatima (May 13, 1991).
I am aware that the issues raised in my letter had deeply shocked the
Sister, and she responded - it was related or not with my questions -
do not be caught again to retract, as we have to do with the
prophecies of Our Lady that she had communicated to Father
Fuentes. On that occasion, the old sister refused to obey and ignored
the issue, convinced that it was the responsibility of the person who
invented the so-called conversion of the Soviet leader (and Russia)
to accept such mystification.
The new hierarchy seeks only the consent and reconciliation in the
world, forgetting that: "Woe to you when everyone will speak well
of you. It's good that way as their fathers treated the false prophets.
"(Lk 6.26).
It remains that the obedience of Sister Lucia, without concern to
testify the truth, is not a virtue. Must Catholics believe that authority
not founded on truth, not respectful of virtue or conscience, from
God? Revelation shows us the contrary, the history of the
conspiracy that begins with the original rebellion against the Voice
of God go until the end. This is the plot which was extended after
the crucifixion of the Son to His Church and His Vicar with the
power of false Christs and false prophets. This persecution against
the Church, whose climax is the shepherd beaten and scattered
sheep; the time What had the power to prevent the escalation of the
enemy of God in the holy place, is removed ... (II Thes 2, 8) .*
This is the historical moment represented in the third part of the
Secret of Fatima, one third of punishment, which Sister Lucia has
not seen after 1958, because of the blinding notion of obedience to
the death that hit the Church of substance in height: the most
devastating trap of the devil **. This is one of the worst deceptions

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time of great apostasy: to obey God than before men.

* The title of Chapter 1 of Volume IV of the book of Brother


Michael of the Holy Trinity in Fatima was something prophetic
about the pope: "The tragedy of 1960: How the 'obstacle' to the
apostasy has been removed. But this book was never published and
its author has withdrawn. Why?

** In the book "The Coup master Satan" Archbishop Marcel


Lefebvre was approached this crucial issue, which however does not
resolve with disobedience to those we consider bad but legitimate
pastors.

Benedict XVI is the one who has read the Third Secret in his way,
that is to say with the philosophy of Kant: he praised the great
theologian E. Dhanis, who denied the Secret!

There are many good priests, including the French Abbé de Nantes, who
were confused to the point of imagining a ridiculous joint Vatican-Fatima
KGB plot to force Sister Lucia to contradict herself. The same Rev.
Gruner imagined an imposter standing in for Lucia and forging a false
secret leaving the true Seer, as in his case, persecuted by the Vatican.
Why on earth all of these bold men have “turned away their hearing
from the truth, to be turned unto fables”? Is it so difficult to understand
that those accepting a false prophet as pope, are thereby subject to any
other minor confusion and deceit?
The reason that I mention this strange story is that because it can help us
to better understand the meaning of the Third Secret, which describes the
deceit of a secret suppression of the Catholic Pope, and his replacement by
what will be called here the Conciliar Counterfeit, a plan which follows a
modernist strategy instead of the design of God manifested at Fatima.
Here is the greatest tragedy of our day - the Word of God being replaced
228
by human ideas, even inside the Church. Is the Secret of Fatima dealing
with this attempt, present in the modern world, and its inevitable
consequence – the Shepherd struck and the people going astray? Because
the deceit connected with Rome is the mark of the Antichrist, the present
work described some obscure initiatives regarding Fatima and its Seer,
who after 1958 was involved in contradictions, as many other Catholics.

Something about Rev. Nicholas Gruner


When, in 1985, I organized together with the well-known Rev. Gruner,
the “Fatima Symposium” in the Agostinianum auditorium in Rome, the
intention was to consider the parallel between the way the Catholic faith
and the Fatima Secret were treated.
Later on I shall relate something about this meeting and an important
witness from a Ukrainian priest who was present there.
I met Rev. Gruner in Rome in 1985 for the first time when together we
organized a Symposium. Like Hamish Fraser, the Catholic writer and
historian, he was my guest, but eventually he would cut me out of the
photos of this meeting (of which I was the Chairman), and in his magazine
ignored me as organizer of that Symposium. Knowing the problems that
Rev. Gruner has with the Vatican, I did not mind his attitude because from
my point of view I preferred not to receive any publicity as to my
involvement with any of his initiatives. Even so, in 1992, in Fatima, I was
there to lend him a hand in organizing a conference with 120 bishops
invited from all over the world, expecting some important witness to be
revealed on that occasion, but this proved not to be part of his program.
Rev. Gruner in his “Fatima Crusader” follows an essentially correct fact:
that the Russia’s consecration by the present Vatican has not been done.
This, unfortunately, is done following a one view plan out of which
everything has to be considered false.
This ambiguous position became clearer on the occasion of his Fatima
bishops’ conference in 1992. Indeed, something happened then to clarify
the deceit of which I was already aware: the story of the interview of a
Cardinal and a Bishop with Lucia, that ascertains, beyond any reasonable
doubt, that what she voluntarily says conforms with what is said and
decided by John Paul II. Needless to say Rev. Gruner did not like this
evident fact, considering it was harmful to his intention of showing
himself and Sister Lucia as the main victims of a Vatican imposed silence.
So he purposely chose to avoid a scheduled meeting with the Seer on
October 12th. Having driven there, I am witness to the fact that he arrived

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two hours late in Coimbra and later stating that the Vatican had cancelled
his visit.
Returning to Sister Lucia’s interviews, let me state that the interpreter on
that occasion was Carlos Evaristo, a young Canadian of Portuguese origin
and author of "Two Hours with Sister Lucia", published in 1992, the final
draft of which was checked by Sister Lucia herself, and her then Prioress,
who approved its publication. The text was personally brought to John
Paul II in Rome by Cardinal Anthony Padiyara during a private audience.
So the Vatican was in possession of the text before Evaristo had it
published. The correspondence between himself and Cardinal Padiyara
proves that this cardinal, who played a major role in organizing the
interview, approved its publication only after showing it to John Paul II
and Cardinal Ratzinger.
By now the only surviving witness of Sister Lucia’s interview is Carlos
Evaristo. The Archbishop Michaelapa died a few months later in 1993.
Michaelapa had been suffering from cancer and was not murdered as
members of the Gruner Group have imaginatively claimed. Cardinal
Padiyara, who was with the Archbishop in that encounter, died in 1998.
The Brazilian Father Francisco Pacheco, who never recanted what
Evaristo had published. Later, I understand he was murdered in his
diocese. On October 11th 1992, I met Fr. Pacheco at his hotel, and found
him to be a person both enchanted and afflicted by his meeting with the
Seer of Fatima. Later on, however, he joined Gruner, who fired Evaristo as
his Pilgrimage Organizer in Fatima for refusing to adapt the interview to
his apostolate’s master plan. I know first hand that Gruner in fact tried to
get Carlos to lie by asking him to publish a different version of what Sister
Lucia had actually said about the Consecration. On that occasion Fr.
Pacheco accepted Gruner’s plan to blame and accuse Evaristo in order to
discredit the text of the published interview. And this despite Sister Lucia,
and even the Brazilian priest’s own blood sister, Lurdes Pacheco (a
Mother Superior of a religious Order of Nuns in Fatima), having
confirmed the truth of the interview according to what her brother priest
had previously told her after he returned from the Coimbra Convent.
Pacheco was also interviewed on tape by several religious sisters who are
witness to his original truthful account. Here, once again, I can add my
own eye witness testimony to confirm that I heard first hand from Carlos
Evaristo, and later Fr. Pacheco, in the presence of Rev. Gruner, in the
hotel Floresta at Fatima, what was later published by Evaristo. I already
knew, however, Sister Lucia’s position approving everything coming from

230
her superiors, as related above.
Of course I did not like to hear it confirmed again by four eye-witnesses,
but the important thing was to understand why she said these things. I
realized that Fr. Pacheco disliked what he had heard, and I understand
him. But his dislikes cannot change the reality of the situation. However it
is unfair to accuse someone of lying because the truth is upsetting. It was
also unjust to accuse Evaristo of lying in an attempt to support Gruner’s
plan.
Yet, in 1993, one year later, on the same date of the first interview with
Sister Lucia (October 11th), Carlos Evaristo was again asked to act as
interpreter for the Seer during the visit of Cardinal Ricardo Vidal of the
Philippines. At this time, the entire interview was audio and video-taped in
order that the answers and comments from the Fatima Seer to the same
questions put to her in the 1992 interview could be broadcast to a wider
audience. During the second interview, 10 people were present and they
have publicly testified to the authenticity of the report as presented by
Evaristo, the first of 1992 and the second of 1993. A brief edition of these
interviews were published in 1994 in Portuguese and English. In 1998 a
more detailed account of the interviews was published in Portugal. In fact,
at this time, Msgr. José Geraldes Freire of the University of Coimbra,
author of many Fatima Shrine documents, being by then Sister Lucia’s
Confessor and Convent Chaplain, carefully prepared a complete, accurate,
transcription of Sister Lucia’s words for publication, after reviewing for
several weeks all the video and audio tapes with Carlos Evaristo – video
and audio tapes which I have personally seen and listened to. The book
was published with the title: "Two Interviews with Sister Lucia" and
included a preface by the Monsignor, where he clarified certain
controversies surrounding Fatima. This clearly approves of the author and
discredits his accusers such as Rev. Gruner and Abbé de Nantes. Being as
Msgr. Freire was Portugal’s foremost scholar on Fatima, and as such a
member of the Vatican appointed Commission to work on the undisclosed
Fatima documents, his support acts to contradict the accusations from the
CRC’s publications, (The Catholic Counter-Reformation Newsletter) and
Rev. Gruner’s “Fatima Crusader Magazine”.
In March of 1998, a Portuguese magazine (CHRISTUS) quoted from the
interview what appeared to be its most sensational claim - Gorbachev’s
conversion. This received great publicity in the European press and
annoyed the Kremlin. The Vatican was obliged to call an immediate Press
Conference on March 2, 2001, in an attempt to clarify the voice coming

231
from Fatima. In fact, it was the first occasion since 1960 (when it was
announced that the Third Secret would not be revealed) that the Vatican
deigned to deal with the Message of Our Lady in Rome.
The Pope’s spokesman, Dr. Navarro Valls, publicly affirmed at that
Press Conference that the interview with Lucia in 1993 was genuine, but
questioned, however, Sister Lucia’s comment saying that Gorbachev had
knelt at the feet of the Holy Father in Rome – he said this was entirely
inaccurate - not untrue but just inaccurate. Why this play on words?
Because, as it is not difficult to infer, Lucia had been told of this
Gorbachev story by John Paul II and had passed it on to someone else
resulting in it being made public. It was then demanded of her that she
either deny it altogether, as she did in the Fuentes interview, or else blame
the bearer of this news, namely her interpreter Evaristo. But this time
Lucia wisely refused, for she believed that if the Gorbachev account was
in any way inaccurate, it was the fruit of John Paul II’s declarations to her
and it was for him to publicly rectify it. Navarro Valls therefore became
the scapegoat, his comments neither denying what John Paul II had told
Lucia nor confirming it. A typical post-Vatican II language and wording
commonly used and contrary to Jesus Christ’s wish for clarity at all time:
“Yes, Yes and No, No”.
On March 3 1998, Sister Lucia herself, who wanted these controversial
issues of Fatima laid to rest, gave permission for Carlos Evaristo to have
all the Portuguese television stations broadcast the most critical parts of
the video interview of 1993 as proof of the authenticity of his publication.
This permission was granted also to other television stations in Europe. It
is curious that the news of the interview mentioning Gorbatchev received
greater media coverage than the revelation of the Third Secret in June
2000. Likewise the Portuguese book "Two Interviews with Sister Lucia"
written by Carlos Evaristo and prepared with the help of Monsignor José
Geraldes Freire, became a best seller in Canada, the United States,
Portugal, Germany and France and probably will have the same success in
other countries. More so than anything that has been published on the
Third Secret to date. The bulk of the interview aired on Italy’s RAI 2 three
hour - “Excalibur” television program conducted by the journalist Antonio
Socci in January of 2003 – It was watched by a record 60% of the Italian
audience. Curious to say, this Catholic journalist, who in those days
accepted anything explained by the Vatican, now has publish the book “Il
Quarto Segreto di Fatima”(The fourth Secret of Fatima) (Rizzoli, Mi,
2006), where he strongly contests the Vatican procedure regarding the

232
event of Fatima and the interpretation of its Secret. He had no doubt to use
many texts of authors that have denied the legitimacy of the Secret
published by the Vatican and even the real identity of Sister Lucia.
In my view, knowing many relatives of the Viewer of Fatima, and
paying many visits to Caroline, the elder sister of Lucia, who was my
neighbor, and consider those doubts unfounded. The real suspect is on
what has been imposed to the conscience of that simple Sister in the name
of obedience to superiors.

SOME WORDS ON THE WITNESS OF BISHOP CASTRO-MAYER


Since 1987, when the memorable Bishop Antonio
de Castro-Mayer presented my book on Fatima,
many distressing new events have affected Catholic
life. In order to describe and investigate these events
I now present a second work. However, it is
important to understand the current position of the
Bishop in the context of these new Conciliar times.
In fact, being honored with an unbreakable
friendship with the Prelate, I am probably the best
informed witness of his opinions, in view of the
many hours we spent together, in which he strengthened my filial
belonging to Mother Church and the necessity to pronounce a firm non
possumus to everything is against Her.
Here we recall in a special way his witness against the devastating spirit
of Vatican II. This Episcopal testimony of Msgr. Antonio de Castro-Mayer
is not based on what the eminent Brazilian bishop said in private to the
author, – declaring that issues touching the apostolic authority in the
Church, must receive the attention of all Catholics.
The Mass of Paul VI, what are we to think about it? (“La Messe de
Paul VI, qu’en penser?”, DPF, 1975) is the title of a book written in 1968-9
in collaboration with the lawyer Arnaldo Xavier da Silveira.
The work starts by dealing with the question of a heretical pope.
This document had been sent in 1974 to Paul VI, with two other studies,
one on Dignitatis humanae and the other on Octogesima adveniens (that
we shall publish later). They were never acknowledged by the Vatican –
lending more weight to the first study concerning an heretical pope.
However, the question has been studied by Doctors of the Church, as in
the case of St. Robert Bellarmine (and St. Alphonse of Liguori, who is not

233
referred to in the work of The Mass of Paul Vl). A study that catalogues
many statements by eminent theologians on the matter, including Suarez
who said: "It seems more devout and pious to affirm that the Pope as
private person can be mistaken by ignorance, but not by pertinacity"
(citation of Card. Billot).
It was often said that Archbishop Marcel Lefebvre and Bishop Castro-
Mayer shared the same position towards the so called Conciliar Church. It
was not always so. To find the difference it would be useful to study some
of the articles published by the Brazilian prelate, whose titles give a clear
indication of the bishop’s opinions: “Vatican II and the Conciliar
church”; “The church of man”; “The church of the New Code”; “New
stage (of Jean-Paul II)”; “The schism of Vatican II”; “Religious
Persecution (of the Faith in the present day)”. Many times Msgr. Castro
Mayer said and wrote that envisaging a possibility of reading Vatican II in
the light of Tradition would be a blatant contradiction. It would be like
seeing a circle where there is a square. So, to support initiatives resisting
Vatican II’s errors and heresies, the bishop allowed his name to be linked
to certain books and reviews and also gave several interviews in order to
exhibit a stronger witness against Vatican II. One example is the book
“Letter to Some Bishops”, a survey on some Conciliar heresies, by authors
and participants of the initiative who were, at that time, sedevacantists*.
The work received the direct support of Msgr. Castro-Mayer and carried a
letter from him to this effect. One year later after the “Episcopal Manifest”
(21.11.83), published with the cooperation of Msgr. Lefebvre, Bishop
Castro Mayer declared in an important and long interview with the Jornal
da Tarde (26.12.85), of S. Paulo, Brazil, under the title “The Church of
Jean-Paul II is not the Church of Christ”, where he said: "Vatican II
proclaimed an objective heresy. As for those that apply and follow it, they
have demonstrated a pertinacity that normally characterizes a formal
heresy. Yet, we still have not accused them definitely, to exclude every
possibility of ignorance on questions so serious.”
The moment to confirm the pertinacity of the Conciliar clergy arrived in
1985 when the Bishop answered a letter from the author of the “Jornal da
Tarde”. The Bishop has confirmed the following:
- The opportunity of this Extraordinary Synod in 1985 convened to make a
balance-sheet of Vatican II has been considered by both you and Msgr. Lefebvre,
as well as by a lot of Catholics attentive to the questions regarding the Faith, as
being the appropriate moment to ask the Vatican leaders for a revision of the
disastrous course of Vatican II and especially of the declaration "Dignitatis

234
humanae" on religious liberty. [The bishop answers by his handwritten
commentary on the left margin of the page: (exato) correct]
- On this subject Your Excellency wrote a letter to John-Paul II, a copy of
which I personally delivered to Msgr. Lefebvre. The intention being that both of
you could agree upon a final version of the letter. Msgr. Lefebvre then sent you a
letter typed in French for you to sign provided it met with your approval. The text
proposed by Msgr. Lefebvre, which he wanted to read to me, was supposed to be
sent to John-Paul II as well as to every “Synod Father” [Handwritten Comment of
Msgr. Castro-Mayer: correct]
- It was towards the end of the Synod, that while being aware of the serious
problems raised by the letter, I discovered that it had not even been broached by
the bishops. On the contrary, everything discussed by the bishops only served to
confirm Vatican II. I went to see Cardinal Thiandoum and Bishop Ganaka of
Nigeria to confirm the situation. It was true: the misgivings about the Conciliar
church had not been raised during the Synod - your letter was not even mentioned,
and Fr. Du Chalard, of the Fraternity St. Pius X, informed me that the letter to
John-Paul II had been delivered to the Vatican, even though no receipt was given.
As for the copies to the Synod Fathers, there was no sign of them. [correct!]
- I informed you about all of this when you were in Argentina. It was there that
I asked yourself and Msgr. Lefebvre, who was in your company, permission to
distribute copies to the bishops at the synod.
I received authorization and was informed by Mgr Lefebvre that the letter must
not be given to the press at this particular time. [Commentary of Msgr. Mayer:
correct]
- In the following days I wrote to Your Ex. in Brazil and to Msgr. Lefebvre in
Australia to brief him about the distribution of the letter and the unambiguous
proof of receipt by John-Paul. The Il Tempo of Rome, Corriere della Sera and
Paese Sera, just to mention some newspapers and also the radio, refer to John Paul
saying to the news: "Attention, because I am a bad shepherd". This remark was
his unequivocal allusion to the "letter of Msgr, Lefebvre to the Fathers of the
synod" by which he revealed a statement which is in the letter pointing out that he
would no longer be the good Shepherd if he did not disassociate himself from
certain statements put forward by Vatican II. [Commentary: correct]
- It is obvious that your letter to John Paul II, the distribution of which to the
Synod Fathers obliged him to refer publicly to it, was like an authentic stumbling
block, which unveiled his pertinacity in continuing to propagate Vatican II
teaching - whose incompatibility with the Church’s Magisterium he was again
admonished for.
[Commentary of Msgr. Castro-Mayer: correct]
At this point, I ask Your Ex. to say if it constitutes a serious fault to avoid, to
hinder or to refuse clarifying questions regarding the defense of the Faith, even if
this refusal comes from those that proclaim themselves your disciples and friends,

235
or from Conciliar authorities and also from John-Paul II, who laughed at your
admonitions. The Bishop answered: "Objectively it constitutes quite a serious
fault, especially when this concerns people who must, by their state, orient the
faithful to the integrity and purity of the Faith".
- Can the very authority deputed to watch over the vigilance of the purity and
the integrity of the Faith refuse indefinitely to clarify it when challenged to do so?
And does not such a refusal raise questions about the legitimacy of the power that
he retains in the name of this very Faith? What kind of shepherds are these
people?
Answer: "They cannot refuse indefinitely. As for the consequence of the loss of
their charges, there are two opinions: according to St Robert Bellarmine, the
Pope falling into heresy loses its pontificate. Others, as Suarez, don't arrive at
such a consequence."
- To assign to the Holy Ghost what is demonstrated to be error and deviation,
that have produced the ominous fruits of Vatican II, is a blasphemy that will
provoke terrible punishments from Heaven.
“There is no doubt that objectively we can identify the malice of blasphemy in
the attitude expressed.”
After this I complained to the Bishop about his answer to a question
regarding Divine Right itself, that is: authorities in the Church will lose (if
ever they possessed it) their authority if they deviate from the Faith and
avoid responsibility for what is inherent to that authority. According to St
Robert Bellarmine, a pope, falling into heresy, loses his pontificate.
If there are any doubts about this point, it should be explained what
Church Canon Law has to say on this subject, because it is unacceptable to
infer that in such a serious case there is nothing established in Church law
relating to this topic; such an idea is false.
The problem is that since the Bishop left this point unresolved in his
book, written in conjunction with Arnaldo Xavier da Silveira, it places a
big question mark over his witness and dilutes the soundness and the
purpose of this publication. I must declare that Msgr. Castro-Mayer later
on assumed a clearer position on the question of false authority in the
Church. On several occasions I personally heard him – in the presence of
many people - refer to John Paul ll as “the present antipope”.
After the visit of John Paul II to the Synagogue in Rome and his
participation in the meeting of the world’s religions in Assisi, Msgr.
Lefebvre and Bishop Castro Mayer (December 2, 1986) declared: ...
"Everything that has been done by the Church in past centuries to defend
the Faith, and everything that has been accomplished to diffuse it by
missionaries, even martyrdom, is considered henceforth like a mistake of

236
which the Church should ask pardon.
“The Roman authorities turn their back on their predecessors and break
with the Catholic Tradition, putting themselves at the service of the
destroyers of Christendom and the universal Kingdom of Our Lord Jesus
Christ... The present acts of John-Paul II and the national episcopates
illustrate year after year this radical change of conception of the Church’s
faith in regard the priesthood, to the world, to salvation by grace. The
climax of this rupture with the previous Teaching of the Church came
about at Assisi, and after the visit to the Synagogue. The public sin against
God's uniqueness, against the Incarnation of the Word and against His
Church makes one quiver with horror: John-Paul II’s encouraging the
false religions to pray to their false gods is a scandal without measure and
without precedent. […] We are obliged to note that this modernist and
liberal religion of modern Conciliar Rome is making itself even more
distant from us who profess the Catholic faith of the popes that
condemned this false religion. We consider therefore as null everything
that has been inspired by this spirit of repudiation: all post-conciliar
reforms, and all the acts of Rome that are accomplished in this spirit of
profanity.”
Here then was the accusation of pertinacity in the heresy of the Conciliar
authorities. To prepare this explicit declaration and to declare it, Msgr.
Castro Mayer waited for a very important moment.
This is why he went to the consecrations of the four bishops in Ecône,
Switzerland, with the intention of making known this serious testimony.
The tape recording of his initial speech on that occasion (of which I have a
copy) proves it. Alas, the intention of Msgr. Lefebvre and most of his
followers was different; they wanted to avoid talking about the question of
the authority of the Church, which is nothing else than the authority of
God Himself! This is another story, which I will cover in a future book.
On the Bishop's “coat of arms” is written Ipsa conteret, which means
that it is the Most Holy Virgin Mary who crushes the enemy's head;
exactly the same truth which was baffled by John-Paul II (May 29.1996).
Since men long for a glance at the wonder of Truth,
Goodness and Beauty already in earthly life, in order
to support human faith in the full contemplation of
eternal wonders, divine prophecy provides a sample
of this wonder by Our Lady’ apparitions in our times.
And at Fatima She promised:.: “in the end My

237
Immaculate Heart will triumph”.
Happy are those that believe without having seen! (Jn 20, 29).

* Sedevacantist is the name given to those Catholics who, at present,


based on Tradition, on the Law of the Church, expressed in the Bull Cum
ex apostolic of Pope Paul IV, and on the faithful common sense, deny
that the “conciliar popes” promoting and following Vatican II, which
promulgated errors and heresies, could be sent by God to oppose His
divine Authority.

Appendix - URI and the Conciliar Vatican


Recently, this idea was expressed by Sir Sigmund Sternberg, in as
quality of International director of the Council for Christians and Jews,
together with Robert Muller, representative of New Age near the U.N.. In
the 1982 Sternberg received Pontifical Equestrian Order of St. Gregorio
Magno from John Paul II, for his merit to have organized the meeting in
the Rome Synagogue in 1986, and subsequently working for the
recognition of Israel by the Vatican, completed in the years 93-94. In
1988, Sternberg received the insignias of the Masonic Order of St. John
of Jerusalem, under the British crown (The Sternberg Centre for Judaism
in London is the greater European rabbinic seminar). In this way John
Paul II, in 1994, had received him in the Vatican as the British guide of
the delegations for the concert to commemorate the Shoa. In 1998,
Sternberg, to have operated for the inter-religious syncretism, was
honored with the Masonic Templeton prize for the Progress of religion,
and subsequently he received the degree "honoris causa" conferred by
the Open University of the multimillionaire George Soros. Besides,
Sternberg fraternizes, with Gorbachev, Dalai Lama and the wife of the
founder of Scientology, Barbara Marx Hubbard, the Committee ("World
Commission on Global Consciousness and Spirituality"), presided by the
New Age, R. Muller. The necessity of the U.R.I. was underlined by Muller
in these terms: "The United Nations are the initial global brain of the
humanity [...]. we need a global soul, or rather a conscience for the
whole universe; the supreme goal is the apotheosis of humankind".
Bibliography and Abbreviations

Athanasius = Mons. Rudolf Graber, Sant’Atanasio e la Chiesa del nostro tempo,


Ed. Civiltà. Brescia, I-25123, 1974
DOC - Documenti di Fatima, P. Antonio Maria Martins S.J., Porto L.E. 1976.
NDOC - Novos Documentos de Fátima, stesso autore, Apostolado da Imprensa,
Porto, 1984.
FAE - Fátima ante la Esfinge, P.Joaquim Maria Alonso CMF. Ed. "Sol de
Fátima", Madrid, 1979.
FGS – Fatima, the great sign, Francis Johnston, Augustine Ps., Devon, 1980.
FPM - Les Faits de Paray-le-Monial, P. Jean Ladame, Edit. Saint Paul, Paris-
238
Fribourg, 1970.
I.P. - Insegnamenti Pontifici, selezione dei Monaci di Solesmes, Ed. Paoline,
Roma, 1957-1963.
IU = Iota Unum, Romano Amerio, Ed. R. Ricciardi, Milano, 1985
Massoneria e sette segrete: Epiphanius, Ichthys, 00041 Albano, Roma, 1992.
MM - Pio XII per un mondo migliore, Fr. Lombardi, ‘La Civiltà Cattolica’,
Rome, 1954.
MV - Mosca e il Vaticano, Fr. A. U. Floridi, Matriona, Milano, 1976
NSF – Our Lady of Fátima, William Thomas Walsh, Image Books, 1947
Rhin = Le Rhin se jette dans le Tibre, Le Councile inconnu, Ralph Wiltgen, Ed.
du Cèdre, 1976.
SC - Le sens Chrétien de l’Histoire, Dom P. Guéranger
Sodalitium, P. Ricossa, Carbignano, 36, 10020 Verrua-Savoia (TO)
Sous la Bannière, A-M Bonnet de Viller, F-18260 Villegenon
The Broken Cross, Piers Compton, Neville Spearman, Jersey, 1983
The Secret of Fatima, Fact and Legend, The Revengate Press, Cambridge, 1979
TSF - The True Story of Fátima, P. John de Marchi, JMC. Ed. Fay, St.Paul 2,
Minnesota, 1952.
WTF - Toute la Verité sur Fátima, Fr.. Michel de la Sainte Trinité, CRC, 10260,
Saint-Parres-les-Vaudes, 1983.
Two Interviews With Sister Lúcia - Carlos Evaristo 1998.

Reviews:
Nuovo Osservatore Cattolico, Stefano Filiberto, Casella Post. 514, 10100
Torino Centrale
Sì sì no no, Sac. Emmanuel de Taveau, I-00049 Velletri (Roma)
Chiesa Viva, P. Luigi Villa, Via G. Galilei, 121, Brescia, I- 25123
CRC = Contre Réforme Catholique, P. Georges de Nantes, F-10260, Saint-
Parres-les-Vaudes

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