Chapter 18 Continued
It is significant that the
Pope’s pilgrimage to Fatima, May 13, 1982, coincided with a meeting in
Moscow of about 480 leaders of various religions of the world for a
religious peace conference in an appeal against nuclear arms. The fact
that Communist Russia permitted religious leaders, including U.S.
evangelist Billy Graham, to meet in its country, was in itself
significant. Billy Graham who left Russia on May 13, as the Pope was in
Fatima, found himself criticized for saying he found Soviet churches to
be well-attended, and He saw more religious freedom than he expected.
The country had been officially atheist for 65 years even though in its
past history the most eloquent voices of Russian history have rung with
a powerful note of faith and Russia was once known as “Holy Russia.”
It was significant that on
May 14, 1982, just one day after the attempted collegial consecration,
the AP Religious Writer, George W. Cornell, wrote for papers across the
United States the following:
While evidence has
indicated Soviet government attempts to manipulate Russian church
leaders, they nevertheless remain public symbols of a persisting faith
among the people.
It is a deep-rooted thing,
a part of an ingrained memory, of a Russia “soul” that has pulsed
through the works of Russian literary greats, of the 19th Century
Dostoevski and Tolstoy, of the contemporary Alexander Solzhenitsyn.
He himself, now in U.S.
exile, has maintained that Christianity’s greatest strength, forged in
res of opposition, will eventually emerge in Russia when it is free.
Even under present circumstances, recurrent reports indicate an
increased turning faith.
“Religious belief is
growing amazingly, despite intensified atheist propaganda,” says the
Rev. Blahoslave Hruby, editor of a documentary journal, Religion in
Communist Dominated Areas.
Some experts on the
situation have said that believing Christians in Russia outnumber
The Russian Revolution
that took place in 1917 put the Communists in power. In May of that
year Czar Nicholas II had abdicated under pressure from members of the
national legislature and a provisional government was established. On
November 7, the provisional government was overthrown and a communist
government headed by Vladimir Ilyich Lenin took power, forming what
remains to the present day the modern state of the Soviet Union.
Pope Paul VI had called
Sister Lucia from her convent in Coimbra to the Cova da Iria when he
went on pilgrimage to Fatima in 1967. Now again, in 1982 Sister Lucia
came to Fatima to be present at the Mass with the Pope. It was reported
that tears of joy were seen to run down Sister Lucia’s face as Pope
John Paul II finished the consecration at the end of the three-hour
Mass. Photos revealed Sister Lucia smiling “bright as the sun” as she
stood with the Pope after her private meeting with him. Sister Lucia
had waited long for the Collegial Consecration and while millions of
petitions had gone to the popes over the years, it now seemed to be
officially conducted by the Pope right at Fatima itself, 65 years after
the first apparition of Our Lady.
Before the papal
pilgrimage, speculation was carried in the papers as journalists again
made statements to the effect: “The four-day visit may shed some light
on the third secret of Fatima.” However, the Pope had much greater
things on his mind. The Pope spoke:
And so I come here today
because on this very day last year, in Saint Peter’s Square in Rome,
the attempt on the Pope’s life was made, in mysterious coincidence with
the anniversary of the first apparition at Fatima, which occurred on
May 13, 1917.
I seemed to recognize in
the coincidence of the dates a special call to come to this place. And
so, today I am here. I have come in order to thank Divine Providence in
this place which the Mother of God seems to have chosen in a particular
way. Misericordiae Domini, quia non sumus consumpti [Through God’s
mercy we were spared—Lam. 3:22]. . . .
The Church has always
taught and continues to proclaim that God’s revelation was brought to
completion in Jesus Christ, who is the fullness of that revelation, and
that “no new public revelation is to be expected before the glorious
manifestation of our Lord.” (Dei Verbum, 4). The Church evaluates and
judges private revelations by the criterion of conformity with the
single public Revelation.
If the Church has accepted
the message of Fatima, it is above all because that message contains a
truth and a call whose basic content is the truth and the call of the
“Repent, and believe in
the gospel” (Mk. 1:15): these are the first words that the Messiah
addressed to humanity. The message of Fatima is, in its basic nucleus,
a call to conversion and repentance, as in the Gospel. . . .
When Jesus on the Cross
said: “Woman, behold, your son” (Jn. 19:26), in a new way he opened his
Mother’s Heart, the Immaculate Heart, and revealed to it the new
dimensions and extent of the love to which she was called in the Holy
Spirit by the power of the Sacrifice of the Cross.
In the words of Fatima we
seem to find this dimension of motherly love, whose range covers the
whole of man’s path towards God; the path that leads through this world
and that goes, through Purgatory, beyond this world. The solicitude of
the Mother of the Saviour, is solicitude for the work of salvation: the
work of her Son. It is solicitude for the salvation, the eternal
salvation, of all. Now that 65 years have passed since that May 13,
1917, it is difficult to fail to notice how the range of this salfivic
love of the Mother embraces, in a particular way, our century.
In the light of a mother’s
love we understand the whole message of the Lady of Fatima. The
greatest obstacle to man’s journey toward God is sin, perseverance in
sin, and finally, denial of God. The deliberate blotting out of God
from the world of human thought. The detachment from him of the whole
of man’s earthly activity. The rejection of God by man.
In reality, the eternal
salvation of man is only in God. Man’s rejection of God, if it becomes
definitive, leads logically to God’s rejection of man (cf. Mt. 7:23,
10:33), to damnation.
And so, while the message
of Our Lady of Fatima is a motherly one, it is also strong and
decisive. It sounds severe. It sounds like John the Baptist speaking on
the banks of the Jordan. It invites to repentance. It gives a warning.
It calls to prayer. It recommends the Rosary.
The message is addressed
to every human being. The love of the Saviour’s Mother reaches every
place touched by the work of salvation. Her care extends to every
individual of our time, and to all the societies, nations and peoples.
Societies menaced by apostasy, threatened by moral degradation. The
collapse of morality involves the collapse of societies.
The Pope went on to speak
of the meaning of consecration: “Consecrating the world to the
Immaculate Heart of Mary means drawing near, through the Mother’s
intercession, to the very Fountain of life that sprang from Golgotha.
This Fountain pours forth unceasingly redemption and grace. In it
reparation is made continually for the sins of the world. It is a
ceaseless source of new life and holiness.”
Consecrating ourselves to
Mary means accepting her help to offer ourselves and the whole of
mankind to Him who is Holy, infinitely Holy; it means accepting her
help—by having recourse to her motherly Heart, which beneath the Cross
was opened to love for every human being, for the whole world—in order
to offer the world, the individual human being, mankind as a whole, and
all the nations to Him who is infinitely Holy. God’s holiness showed
itself in the redemption of man, of the world, of the whole of mankind,
and of the nations: a redemption brought about through the Sacrifice of
the Cross. “For their sake I consecrate myself,” Jesus had said (Jn.
By the power of the
redemption the world and man have been consecrated. They have been
consecrated to Him who is infinitely Holy. They have been offered and
entrusted to Love itself, merciful love.
The Mother of Christ calls
us, invites us to join with the Church of the living God in the
consecration of the world, in this act of confiding by which the world,
mankind as a whole, the nations, and each individual person are
presented to the Eternal Father with the power of the Redemption won by
Christ. They are offered in the Heart of the Redeemer which was pierced
on the Cross.
In its Dogmatic
Constitution on the Church (Lumen Gentium and its Pastoral Constitution
on the Church in the Modern World (Gaudium et Spes) the Second Vatican
Council amply illustrated the reasons for the link between the Church
and the world of today. Furthermore, its teaching on Mary’s special
place in the mystery of Christ and the Church bore mature fruit in Paul
VI’s action in calling Mary Mother of the Church and thus indicating
more profoundly the nature of her union with the Church and of her care
for the world, for mankind, for each human being, and for all the
nations: what characterizes them is her motherhood.
This brought a further
deepening of understanding of the meaning of the act of consecrating
that the Church is called upon to perform with the help of the Heart of
Christ’s Mother and ours.
Today John Paul II,
successor of Peter, continuer of the work of Pius, John, and Paul, and
particular heir of the Second Vatican Council, presents himself before
the Mother of the Son of God in her Shrine at Fatima. In what way does
He presents himself,
reading again with trepidation the motherly call to penance, to
conversion, the ardent appeal of the heart of Mary that resounded at
Fatima 65 years ago. Yes, he reads again with trepidation in his heart,
because he sees how many people and societies—how many Christians—have
gone in the opposite direction to the one indicated in the message of
Fatima. Sin has thus made itself firmly at home in the world, and
of God has become widespread in the ideologies, ideas and plans of
But for this very reason
the evangelical call to repentance and conversion, uttered in the
Mother’s message, remains ever relevant. It is still more relevant than
it was 65 years ago. It is still more urgent. And so it is to be the
subject of next year’s Synod of Bishops which we are already preparing
The successor of Peter
presents himself here also as a witness to the immensity of human
suffering, a witness to the almost apocalyptic menaces looking over the
nations and mankind as a whole. He is trying to embrace these
sufferings with his own weak human heart, as he places himself before
the mystery of the Heart of the Mother, the Immaculate Heart of Mary.
In the name of these
sufferings and with awareness of the evil that is spreading throughout
the world and menacing the individual human being, the nations, and
mankind as a whole, Peter’s successor presents himself here with
greater faith in the redemption of the world, in the saving Love that
is always stronger, always more powerful than any evil.
My heart is oppressed when
I see the sin of the world and the whole range of menaces gathering
like a dark cloud over mankind, but it also rejoices with hope as I
once more do what has been done by my Predecessors, when they
consecrated the world to the Heart of the Mother, when they consecrated
especially to that Heart those peoples which particularly need to be
consecrated. Doing this means consecrating the world to Him who is
infinite Holiness. This Holiness means redemption. It means a love more
powerful than evil. No “sin of the world” can ever overcome this Love.
Once more this act is
being done. Mary’s appeal is not for just once. Her appeal must be
taken up by generation after generation, in accordance with the ever
new “signs of the times.” It must be unceasingly returned to. It must
ever be taken up anew.
The author of the
Apocalypse wrote: “And I saw the holy city, new Jerusalem, coming down
out of heaven from God, prepared as a bride adorned for her husband;
and I heard a loud voice from the throne saying, ‘Behold, the dwelling
of God is with men. He will dwell with them, and they shall be his
people, and God himself will be with them’” (Rev 21:2-3).
This is the faith by which
the Church lives.
This is the faith with
which the People of God makes its journey.
The dwelling of God is
with men on earth even now.
In that dwelling is the
Heart of the Bride and Mother, Mary, a Heart adorned with the jewel of
her Immaculate Conception. The heart of the Bride and Mother which was
opened beneath the Cross by the word of her Son to a great new love for
man and the world. The Heart of the Bride and Mother which is aware of
all the sufferings of individuals and societies on earth.
The People of God is a
pilgrim along the ways of this world in an eschatological direction. It
is making its pilgrimage towards the eternal Jerusalem, towards “the
dwelling of God with men.” God will there “wipe away every tear from
their eyes, and death shall be no more, neither shall there be mourning
nor crying nor pain any more, for the former things have passed away.”
But at present “the former
things” are still in existence. They it is that constitute the temporal
setting of our pilgrimage.
For that reason we look
towards “him who sits upon the throne and says, ‘Behold, I make all
things new’” (cf. Rev 21:5).
And together with the
Evangelist and Apostle we try to see with the eyes of faith “the new
heaven and the new earth”; for the first heaven and the first earth
have passed away.
But “the first heaven and
the first earth” still exist about us and within us. We cannot ignore
it. But this enables us to recognize what an immense grace was granted
to us human beings when, in the midst of our pilgrimage, there shone
forth on the horizon of the faith of our times this “great portent, a
woman” (cf. Rev. 12:1).
Yes, truly we can repeat:
“O daughter, you are blessed by the Most High God above all women on
earth . . . walking in the straight path before our God . . . you have
avenged our ruin.
Truly indeed, you are
Yes, here and throughout
the Church in the heart of every individual and in the world as a
whole, may you be blessed, O Mary, our sweet Mother.
The news media, while the
Pope was in Fatima, became obsessed with the attempt on the Pope’s
life. While it was significant that just one year earlier there was a
near successful attempt on the Pope’s life, leaving him within seconds
of death, this time at Fatima another attacker did not succeed in
touching the Pope. While the attacker at Fatima came within four or
feet of the Pope, Our Lady was not to permit any physical harm to her
favorite son on earth, the Vicar of Jesus Christ, not while he was on
her hallowed grounds in the Cova da Iria at Fatima.
What the news media did
not address was the most significant act of all which took place at
Fatima on May 13, 1982, the attempted Collegial Consecration of Russia
to the Immaculate Heart of Mary.
The following is the
letter which the Cardinal Secretary of State sent, on behalf of the
Holy Father, to the Bishops of the world before going to Fatima, May
From many Bishops and also
from a number of Episcopal Conferences, the Holy Father has received
letters recalling the Message of Fatima and asking him to renew, by a
collegial act, the consecration to the Immaculate Heart of Mary made by
Pope Pius XII on 31 October 1942 and 7 July 1952 (cf. AAS 34 (1942), p.
318 and AAS 44 (1952), p. 511, copies of which are enclosed).
As is well-known, Pope
Paul VI made a reference to the 1942 act on 21 November 1964, on the
occasion of the closing of the Third Session of the Second Vatican
Ecumenical Council (cf. AAS 56 (1964), p. 1017), and His Holiness Pope
John Paul II, on the Solemnities of Pentecost and of the Immaculate
Conception last year, explicitly referred to both the above-mentioned
I now fulfill the honored
task of informing you that in the course of his visit to Fatima on May
13 next, when he intends to thank the Blessed Virgin for having saved
his life on the occasion of the attack of May 13 last year, the Holy
Father also intends, in spiritual union with all the bishops of the
world, to renew the two acts whereby Pope Pius XII entrusted the world
to the Immaculate Heart of Mary.
As he asks you to begin
now to accompany with your prayer his pilgrimage to Fatima, in order
that it may serve to increase in the Church devotion to the Blessed
Virgin and be to the glory of the Most Holy Trinity His Holiness
cordially sends you his special Apostolic Blessing, which he willingly
extends to all in your pastoral care.
An eminent Marian
theologian in Europe once told me that the Holy Spirit is speaking in
the Church today through Our Lady of Fatima. The words of Pope John
Paul at Fatima were especially meaningful in light of this: “Mary’s
spiritual motherhood is therefore a sharing in the power of the Holy
Spirit, of ‘the giver of life.’” Just five months later at Rome the
was to canonize the great Marian Saint of these times, Saint Maximilian
Kolbe who wrote boldly of Mary and the Holy Spirit:
The Most Blessed Virgin is
the one in whom we venerate the Holy Spirit, for she is his spouse. The
third Person of the Blessed Trinity never took flesh; still, our human
word “spouse” is far too weak to express the reality of the
relationship between the Immaculata and the Holy Spirit. We can affirm
that she is, in a certain sense, the “incarnation” of the Holy Spirit.
It is the Holy Spirit that we love in her; and through her we love the
Father Kolbe was careful
to qualify his strong statement with “in a certain sense.” In the last
of his writings he wrote: “The Son is incarnate: Jesus Christ. The Holy
Spirit is quasi-incarnate; the Immaculata.” Father Kolbe developed his
theology of the Holy Spirit as the Immaculate Conception of God the
Father and God the Son within the Holy Trinity, the Person of Love,
which they conceive together and he was thus astonished at Mary saying
at Lourdes, “I am the Immaculate Conception.” There was such a profound
union of wills between Mary, the Immaculata, and the Holy Spirit, as
Mary surrendered totally to the Holy Spirit that Mary’s will is
absolutely conformed to that of the Holy Spirit as a dutigul and
spouse would be. The Holy Spirit dwelling in Mary finds Her a choicest
temple, a temple of Light.
When God calls us to
devotion and consecration to the Immaculate Heart of His Mother, in
light of these meditated truths, we see in it a call to conform our
will to that of the Holy spirit as Mary did, who, under the action of
the Holy Spirit pondered and responded perfectly to the Word of God.
Pope John Paul II at Fatima in 1982 re-echoed Pius XII who had said:
“Fatima is a reaffirmation of the Gospels.” Pope John Paul put it this
way: “That message contains a truth and a call whose basic content is
the truth and the call of the Gospel itself.” At Fatima Pope John Paul
reminded us that entrusting the world and ourselves “the Immaculate
Heart of Mary means drawing near, through the Mother’s intercession, to
the very Fountain of life that sprang from Golgotha. . . . Entrusting
the world (and ourselves) to the Immaculate Heart of the Mother means
returning beneath the Cross of the Son.”
The words of the Pope are
a call to Eucharistic Reparation, for does not the Sacrifice of the
perpetuate the infinite act of reparation, Calvary, since “entrusting”
ourselves to the Immaculate Heart “means returning beneath the Cross of
On July 13, 1917, Mary
announced: “God wishes to establish in the world devotion to my
Immaculate Heart.” On May 13, 1982, the Vicar of Christ came to Fatima
to call the world to entrust itself to the Immaculate Heart. Sister
Lucia later said the 1982 consecration did not fulfill all the
for the Collegial Consecration. Some bishops either did not receive in
time the request to join the Pope or just did not do it.
In what has been called
the “Last Vision,” Sister Lucia (June 1929) had revealed to her the
Mystery of the Most Holy Trinity “which I am not permitted to reveal.”
At Fatima Pope John Paul II called Mary the “dwelling place of the Most
Holy Trinity.” As Sister Lucia saw representations of the Most Holy
Trinity, under the left arm of the cross were large letters, as of
crystal clear water which ran down over the altar, and formed these
words: “Graces and Mercy.”
Pope John Paul II at
Fatima called the world back to what Lucia says was revealed in the
“Last Vision.” Speaking of sufferings and evil in the world and which
menaces the individual human being, “Peter’s successor presents himself
here with greater faith in the redemption of the world, in the saving
Love that is always more powerful than any evil.” In the words of
consecration, the Pope asked that there be revealed, once more, “in the
history of the world the infinite power of merciful love.”
Consecration to Mary makes
living realities for each of us of the relationships established at our
baptism. Jesus became Lord of our lives. The Holy Spirit Who led Jesus
from His conception entered us too. Christ’s Father became our Father.
His mother became our mother. Consecration to Mary then is really
living our baptism. The message is clear to those “pure of heart.” If
we do not understand the message, it is because we are not disposed to
understand in love the Mother of God, the Mother of the Church, the
“Lady of the Message.” To understand the message we must understand the
Mother who brings it.
Devotion to the Immaculate
Heart of Mary will require an openness, a surrender to the Holy Spirit
in faith, reparation, prayer, and love, with Mary,Spouse of the Holy
Spirit, as Model.At every Sacrifice of the Mass, where we return to our
place beneath the Cross, we also reconsecrate ourselves to Mary’s
Immaculate Heart. Devotion to the Immaculate Heart of Mary gives cause
to look to the message of Fatima, to her whom Pope John Paul II called
our “Lady of the Message”—the Hope of the World.
The accomplishment of the
Collegial Consecration, as requested by Our Lady of Fatima at
Tuy,Spain, had to wait until March 25, 1984, to be accomplished
accordingly as heaven requested. Shortly afterwards, Sister Lucia told
the Cardinal of Lisbon it was accomplished.
The Carmelite Monastery of
St. Joseph in Fatima gave me the information from Sister Lucia in 1989
and asked that it be published in my magazine, Immaculate Heart
Messenger. Sister Lucia said that God had accepted the Act
of Collegial Consecration which was conducted March 25, 1984, and “the
Lord will keep His word.”Later,Sister Lucia wrote me [Fr. Robert J.
Fox] a personal letter stating that the Consecration was accomplished
as requested by Our Lady. After the Messenger Magazine was released and
read by many, one country after another non-violently began to throw
off the hammer and sickle of Communism. I subsequently had interviews
from Times International Magazine, Wall Street Journal, etc. Below is a
reprint of the Consecration:
Act of Collegial Consecration of the World and Russia
in particular by
Pope John Paul
II and World’s Bishops on March 25, 1984
1. “We have recourse to your protection, holy Mother of God.”
As we utter the words of this antiphon with which the Church of Christ
has prayed for centuries, we find ourselves today before you, Mother,
the Jubilee Year of the Redemption.
We find ourselves united with all the Pastors of the Church in a
particular bond whereby we constitute a body and a college, just as by
Christ’s wish the Apostles constituted a body and college with Peter.
In the bond of this union, we utter the words of the present Act, in
which we wish to include, once more, the Church’s hopes and anxieties
for the modern world.
Forty years1 ago and again ten years2 later, your servant Pope Pius
XII, having before his eyes the painful experiences of the human
family, entrusted and consecrated to your Immaculate Heart the whole
world, especially the peoples for which by reason of their situation
you have particular love and solicitude.
This world of individuals and nations we too have before our eyes3
today: the world of the second millennium that is drawing to a close,
the modern world, our world!
The Church, mindful of the Lord’s words: “Go . . . and make disciples
of all nations . . . and lo, I am with you always, to the close of the
age” (Mt. 28:19-20), has, at the Second Vatican Council, given fresh
life to her awareness of her mission in this world.
And therefore, O Mother of individuals and peoples, you who know all
their sufferings and their hopes, you who have a mother’s awareness of
all the struggles between good and evil, between light and darkness,
which afflict the modern world, accept the cry which we, moved by the
Holy Spirit, address directly to your Heart. Embrace, with the love of
the Mother and Handmaid of the Lord, this human world of ours, which we
entrust and consecrate to you, for we are full of concern for the
earthly and eternal destiny of individuals and peoples.
In a special way we entrust and consecrate to you those individuals and
nations which particularly need to be thus entrusted and consecrated.
“We have recourse to your protection, holy Mother of God”: despise not
our petitions in our necessities.
2. Behold, as we stand before you, Mother of Christ, before your
Immaculate Heart, we desire, together with the whole Church, to unite
ourselves with the consecration which, for love of us, Your Son made of
Himself to the Father: “For their sake,” He said, “I consecrate myself
that they also may be consecrated in the truth” (Jn. 17:19). We wish to
unite ourselves with our Redeemer in this His consecration for the
world and for the human race, which, in His divine Heart, has the power
to obtain pardon and to secure reparation.
The power of this consecration lasts for all time and embraces all
individuals, peoples and nations. It overcomes every evil that the
spirit of darkness is able to awaken, and has in fact awakened in our
times, in the heart of man and in his history.
How deeply we feel the need for the consecration of humanity and the
world—our modern world—in union with Christ Himself! For the redeeming
work of Christ must be shared in by the world through the Church.
The present Year of the Redemption shows this: the special Jubilee of
the whole Church.
Above all creatures, may you be blessed, you, the Handmaid of the Lord,
who in the fullest way obeyed the divine call!
Hail to you, who are wholly united to the redeeming consecration of
Mother of the Church! Enlighten the People of God along the paths of
faith, hope and love! Help us to live in the truth of the consecration
of Christ for the entire human family of the modern world.
3. In entrusting to you, O Mother, the world, all individuals and
peoples, we also entrust to you this very consecration of the world,
placing it in your motherly Heart.
Immaculate Heart! Help us to conquer the menace of evil, which so
easily takes root in the hearts of the people of today, and whose
immeasurable effects already weigh down upon our modern world and seem
to block the paths towards the future!
From famine and war, deliver us.
From nuclear war, from incalculable self-destruction, from every kind
of war, deliver us.
From sins against the life of man from its very beginning, deliver us.
From hatred and from the demeaning of the dignity of the children of
God, deliver us.
From every kind of injustice in the life of society, both national and
international, deliver us.
From readiness to trample on the commandments of God, deliver us.
From attempts to stifle in human hearts the very truth of God, deliver
From the loss of awareness of good and evil, deliver us.
From sins against the Holy Spirit, deliver us, deliver us.
Accept, O Mother of Christ, this cry laden with the sufferings of all
individual human beings, laden with the sufferings of whole societies.
Help us with the power of the Holy Spirit to conquer all sin:
individual sin and the “sin of the world,” sin in all its
Let there be revealed, once more in the history of the world, the
infinite saving power of the Redemption: the power of merciful Love!
it put a stop to evil! May it transform consciences! May your
Immaculate Heart reveal for all the light of Hope!
1. Oct. 31, 1942. Consecration of the World to the Immaculate Heart of
2. July 7, 1952. Consecration of the Peoples of Russia to the
Immaculate Heart of Mary.
3. The Consecration of the World and Russia is now being renewed
collegially with the bishops of the world.
In the summer of 1989, when Sister Lucia began to go public stating
that the Collegial Consecration for the conversion of Russia had been
accomplished as of March 25, 1984, I was in Fatima. For years I had
spent the heart of the summer in Fatima, for about six weeks,
conducting two different youth pilgrimages each summer. I was informed
by the contemplative Carmelite nuns, whose convent is in Fatima, that
Sister Lucia was saying, “Our Lord has accepted the Collegial
Consecration of 1984.”
I was told: “Lucia wants the message to get out to the world that the
Collegial Consecration of Russia has taken place.”
When Sister Lucia was asked: “Why did you wait until now?” [Five years
after the Consecration took place]. She answered: “I do not speak on
radio. I do not write for the papers.” Lucia said: “I’ve read reports
of the consecration, what the Pope did, what the Bishops did, etc. . .
. I’ve had no way of communicating.”
Those speaking to me on behalf of Sister Lucia expressed the
anxiousness of Sister Lucia that the message get out. It appeared that
Sister Lucia sensed a great anxiety to make the message known of what
God was about to accomplish in the coming break-up of the Soviet Union
and the governments of the countries of Eastern Europe that were under
the hammer and sickle of atheistic Communism. I was asked by Carmelite
nuns at Fatima if I as Editor of the Fatima Family Messenger would be
of help to get the message out to the world on behalf of Sister Lucia.
(Note from Sister Lucia, in Portuguese)
Rev.do Sr. P. Robert J. Fox
Recebi a sua carta e venho
responder á sua pregunta: «Se a Consagração
feita por Jão Paulo II, em 25 de Março de 1984, em
união com todos os Bispos do mondo, cumpriu as
codições para a coversão da Russia, segundo o
pedido de Nossa Senhora em Tuy a 13 de Junho de 1929»? Sim,
compriu, e desde aí, eu tenho dito que está feita.
E digo que não
é nenhuma outra pessoa que responde por mim, sou eu quem recebe
a correspondência, abre as cartas e responde.
Em união de
The Peace of Christ
Rev. Father Robert J. Fox
I come to answer your
question, “If the consecration made by Pope John Paul II on March 25,
1984, in union with all the bishops of the world, accomplished the
condition for the conversion of Russia, according to the request of Our
Lady in Tuy on June 13, 1929”? Yes, it was accomplished, and since then
I have said that it was made.
And I say that no other
person responds for me, it is I who receive and open all letters and
respond to them.
In union of prayers.
Coimbra, July 3, 1990
I agreed to publicize what Sister Lucia was
saying. I knew I would be attacked viciously by those who claimed the
Collegial Consecration had never taken place. But it was too important
a message to keep to myself. I considered it a serious obligation
placed upon me and I would do it regardless of the attacks which did
When Sister Lucia, at the
direction of her Confessor, asked Our Lord “why He required the
Collegial Consecration of Russia” she received an answer and already on
May 18, 1936, had written:
“I have spoken to Our Lord
about the subject, and not too long ago I asked him why He would not
convert Russia without the Holy Father making that consecration?”
Our Lord answered Sister
“Because I want my whole
Church to acknowledge that consecration as a triumph of the Immaculate
Heart of Mary so that it may extend the cult later on, and put the
devotion to this Immaculate Heart beside the devotion to my Sacred
Thus I knew that the
request I received in 1989 to make known what Sister Lucia was saying
was a serious obligation. I would be attacked publicly, but I must rise
above such fears. To be called a “Liar” and “Fabricator,” as I was in
literature that went to many countries, was a small price to get the
message out before one country had thrown off the Communist governments.
Within a few months after
I sent my materials to the printer for the Messenger Magazine, the
events of the second half of 1989 began to take place with world-wide
But first, to review
previous attempts at the consecration which pleased Our Lord but did
not completely fulfill the requirements until the act of March 25, 1984.
Sister Lucia said that the
Acts of Consecration of the world, and then of Russia made by Pope Pius
XII were not the Consecration requested by Our Lord. That of Pope Paul
VI (at Vatican Council II) was also not the consecration. Sister Lucia
added that the Consecration of Pope John Paul II made in 1982 at Fatima
was not the consecration. But when the Papal Nuncio of Lisbon went to
see Sister Lucia after the 1984 Consecration and asked if it was now
the consecration requested by Our Lord, Sister Lucia answered, “Yes.”
For the 1984 Consecration
Pope John Paul II had written to all Catholic bishops of the world,
even to the bishops of the Orthodox churches and to major Protestant
leaders. The Orthodox responded and even some of the non-Catholic or
Protestant leaders joined the Pope in the act of 1984.
When Sister Lucia was told
that not every Catholic bishop in the world joined in the Consecration,
Sister Lucia replied: “It is true that not every Catholic bishop
responded to the Pope’s request. That is their personal responsibility.
Because of these bishops, God did not refuse to accept the Act of
Consecration of 1984 with the act of union which met the necessary
conditions. But it was done right in 1984 and Our Lord has accepted the
Collegial Consecration. “The Lord will keep His word.”
A moral majority of the
bishops had in fact acted in 1984 in union with Pope John Paul II. An
even greater majority of the world’s bishops joined the Pope on March
25, 1984 [than had in 1982] in renewing and reaffirming the acts of the
Consecration of Russia and the world. It was truly a Collegial Act. Any
other position lacks documentation. [Documentaries appeared in the
Fatima Family Messenger in September 1989. The magazine is now known as
the Immaculate Heart Messenger.]
Things began to change in
Russia almost immediately after the Collegial Consecration of 1984. By
the second half of 1989 world-wide attention was focused on one country
after another giving up in their government the hammer and sickle of
Communism without a shot being fired.
On December 1, 1989, Pope
John Paul II met Soviet President Mikhail Gorbachev at the Vatican for
the first time. Seven decades of spiritual and philosophical conflict
came to a symbolic end as the two talked for more than an hour in the
heart of Vatican City. It marked the first encounter between a Soviet
Communist leader and a Pope. Mr. Gorbachev invited the Pope to make a
return visit to the Soviet Union. Before saying yes, it appeared the
restoration of more religious liberties to the Soviet Catholics would
be required. Also, better communications with Orthodox leaders of
Russia and their willingness to have the Pope invited would be
required. At the first Vatican meeting, the Pope blessed Gorbachev’s
domestic reform programs, and Gorbachev pledged to respect religious
freedom. The Pope said this 1989 historic meeting “was prepared by
Pope John Paul II issued
the encyclical Centesimus Annus on May 1, 1991, just before going to
Fatima for May 12 and 13 to thank Our Lady of Fatima again ten years
later for sparing his life on May 13, 1981.
Centesimus Annus marked
the centenary of Leo XIII’s Rerum Novarum (1891) which developed the
Church’s social teachings. The third chapter of Centesimus Annus was
titled “The Year 1989.” In it Pope John Paul II recognized the
significance of events of the world situation. He wrote: “Although they
certainly reached their climax in 1989 in the countries of Central and
Eastern Europe, they embrace a longer period of time and a wider
geographical area. In the course of the ’80s, certain dictatorial and
oppressive regimes fell one by one in some countries of Latin America
and also of Africa and Asia. . . . The events of 1989 are an example of
the success of willingness to negotiate and of the Gospel spirit in the
face of an adversary determined not to be bound by moral principles. .
As religious freedom
increased by the spring and summer of 1990 pilgrims arrived at Fatima
from Communist and former Communist countries. On December 1, 1990,
Soviet President Mikhail Gorbachev met Pope John Paul II at the Vatican
for the second time. On March 15, 1991, the Vatican announced the
formation of formal diplomatic relations with the Soviet Union. It was
called “pre-diplomatic relations.” The following years were to see
increased developments of religion in Russia.
On March 8, 1992,
Gorbachev wrote a syndicated column, as carried in major newspapers, in
which he said: “I have carried on an intensive correspondence with Pope
John Paul II since we met at the Vatican in December 1989. . . . The
sense of mutual affection and understanding that resulted from our
meeting is to be found in our letters. . . . Everything that took place
in Eastern Europe in recent years would have been impossible without
the Pope’s efforts.”
On June 27, 2000 [one day
after the public release of the third secret of Fatima and the long
Commentary by the Vatican on the Message of Fatima], Gorbachev was at
the Vatican sitting on a dais along with two cardinals, the Italian
foreign minister and the president of the European Union’s commission
to promote the book, The Martyrdom of Patience. That book was of the
memoirs of Cardinal Agostino Casaroli, former Vatican Secretary of
State and Pro-Prefect of the Council for Public Affairs of the Church.
Casaroli had been the chief negotiator for the Vatican with East
European Communist governments—aimed to bring the Communists back to
Jacinta and Francisco —heroic virtue
On May 13, 1989, the Vatican declared that
Jacinta and Francisco, two of the three seers at Fatima, possessed
“heroic virtue” and are worthy of veneration. The Vatican’s declaration
regarding Jacinta and Francisco had followed years of investigation by
the Church. The following month, June 23-25, 1989, Cardinal Edouard
Gagnon, Prefect of the Pontifical Council for the Family, member of the
Sacred Congregation for the Causes of Saints, came to the National
Congress sponsored by the Fatima Family Apostolate at Alexandria, SD,
I had the privilege of
presenting the conclusions of the study which had lasted for many
years. And it was clear, it was very clear, that the little children of
Fatima will never be declared blessed or saints because they have
received the revelation. They will be declared saints because they have
been faithful to what the Blessed Mother asked of them.
They died very young. They
did not have time to do great things. They had an influence on the
people who met them through their kindness, through the visible faith
they had. Because of their courage, their mortification, their
suffering and most of all, because of the way they suffered, at their
age, was really heroic.
Eleven years later, May
13, 2000 A.D., during the Year of the Great Jubilee, Pope John Paul II
traveled to Fatima for the third time. It was for the purpose of
beatifying Jacinta and Francisco. This was an official declaration of
the Church, after long study and evidence of a miracle performed
through their intercession, that the two youngest seers of Fatima were
indeed in heaven. Blessed Jacinta and Blessed Francisco were the
youngest non-martyr souls ever to be beatified in the 2000 year history
of the Catholic Church. The beatifications gave renewed interest to the
Message of Fatima as it presented models for children.
A surprise came as the
Mass of Beatification and ceremonies concluded. Pope John Paul II had
requested the Vatican Secretary of State to unveil at that time the
third part of the Fatima secret.
When the Congregation for
the Doctrine of the Faith issued the document, The Message of Fatima,
on June 26, 2000, the exact words of the Fatima Secret in all three
parts as written by Sister Lucia were presented together with a
commentary. It follows:
FIRST AND SECOND PARTS OF THE “SECRET”
According to The Version Presented by Sister Lucia in the Third Memoir
of 31 August 1941 for the Bishop of Leiria-Fatima
. . . This will entail my speaking about
the secret, and thus answering the first question.
What is the secret? It
seems to me that I can reveal it, since I already have permission from
Heaven to do so. God’s representatives on earth have authorized me to
do this several times and in various letters, one of which, I believe,
is in your keeping. This letter is from Father José Bernardo
Gonçalves, and in it he advises me to write to the Holy Father,
suggesting, among other things, that I should reveal the secret. I did
say something about it. But in order not to make my letter too long,
since I was told to keep it short, I conned myself to the essentials,
leaving it to God to provide another more favorable opportunity.
In my second account I
have already described in detail the doubt which tormented me from 13
June until 13 July, and how it disappeared completely during the
Apparition on that day.
Well, the secret is made
up of three distinct parts, two of which I am now going to reveal.
The first part is the
vision of hell.
Our Lady showed us a great
sea of re which seemed to be under the earth. Plunged in this re were
demons and souls in human form, like transparent burning embers, all
blackened or burnished bronze, floating about in the conagration, 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 re, 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. How can we
ever be grateful enough to our kind heavenly Mother, who had already
prepared us by promising, in the first Apparition, to take us to
heaven. Otherwise, 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 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 this 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
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. 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 third part of the
secret revealed at the Cova da Iria-Fatima, on 13 July 1817:
I write in obedience to
you, my God, who command me 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; ashing, it gave
out flames at looked as though they would set the world on re; 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
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 red
bullets and arrows at him, and in the same 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.
LETTER OF HIS HOLINESS POPE JOHN PAUL II TO SISTER LUCIA
To the Reverend Sister MARIA LUCIA of the Convent of Coimbra
(Papal Coat of Arms)
In the great joy of Easter, I greet you
with the word the Risen Jesus spoke to the disciples: “Peace be with
I will be happy to be able
to meet you on the long-awaited day of the Beatification of Francisco
Jacinta, which, please God, I will celebrate on 13 May of this year.
Since on that day there
will be time only for a brief greeting and not a conversation, I am
sending His Excellency Archbishop Tarcisio Bertone, Secretary of the
Congregation for the Doctrine of the Faith, to speak with you. This is
the Congregation which works most closely with the Pope in defending
the true Catholic faith, and which since 1957, as you know, has kept
your handwritten letter containing the third part of the “secret”
revealed on 13 July 1917 at Cova da Iria, Fatima.
accompanied by the Bishop of Leiria, His Excellency Bishop Seram de
Sousa Ferreira e Silva, will come in my name to ask certain questions
about the interpretation of “the third part of the secret.”
Sister Maria Lucia, you
may speak openly and candidly to Archbishop Bertone, who will report
your answers directly to me.
I pray fervently to the
Mother of the Risen Lord for you, Reverend Sister, for the Community of
Coimbra and for the whole Church. May Mary, Mother of pilgrim humanity,
keep us always united to Jesus, her beloved Son and our brother, the
Lord of life and glory.
With my special Apostolic
JOANNES PAULUS PP. II
From the Vatican, 19 April
AN ACCOUNT OF THE CONVERSATION
WITH SISTER MARIA LUCIA OF JESUS AND THE IMMACULATE HEART
From the Vatican 19 April 2000
The meeting between Sister Lucia,
Archbishop Tarcisio Bertone, Secretary of the Congregation for the
Doctrine of the Faith, sent by the Holy Father, and Bishop Seram de
Sousa Ferreira e Silva, Bishop of Leiria-Fatima, took place on
Thursday, 27 April 2000, in the Carmel of Saint Teresa in Coimbra.
Sister Lucia was lucid and
at ease; she was very happy that the Holy Father was going to Fatima
for the Beatification of Francisco and Jacinta, something she had
forward to for a long time.
The Bishop of
Leiria-Fatima read the autograph letter of the Holy Father, which
explained the reasons for the visit. Sister Lucia felt honored by this
and reread the letter herself, contemplating it in her own hands. She
said that she was prepared to answer all questions frankly.
At this point, Archbishop
Bertone presented two envelopes to her: the first containing the
second, which held the third part of the “secret” of Fatima.
Immediately, touching it with her fingers, she said: “This is my
and then while reading it: “This is my writing.”
The original text, in
Portuguese, was read and interpreted with the help of the Bishop of
Leiria-Fatima, Sister Lucia agreed with the interpretation that the
third part of the “secret” was a prophetic vision, similar to those in
sacred history. She repeated her conviction that the vision of Fatima
concerns above all the struggle of atheistic Communism against the
Church and against Christians, and describes the terrible sufferings of
the victims of the faith in the 20th Century.
When asked: “Is the
principal figure in the vision the Pope?”, Sister Lucia replied at once
that it was. She recalled that the three children were very sad about
the suffering of the Pope, and that Jacinta kept saying: “Coitadinho do
Santo Padre, tenho muita pena dos pecadores!” (“Poor Holy Father, I am
very sad for sinners!”). Sister Lucia continued: “We did not know the
name of the Pope; Our Lady did not tell us the name of the Pope; we did
not know whether it was Benedict XV or Pius XII or Paul VI or John Paul
II; but it was the Pope who was suffering and that made us suffer too.”
As regards the passage
about the Bishop dressed in white, that is, the Holy Father—as the
children immediately realized during the “vision”—who is struck dead
and falls to the ground, Sister Lucia was in full agreement with the
Pope’s claim that “it was a mother’s hand that guided the bullet’s path
and in his throes the Pope halted at the threshold of death” (Pope John
Paul II, Meditation from the Policlinico Gemelli to the Italian
Bishops, 13 May 1994).
Before giving the sealed
envelope containing the third part of the “secret” to the then Bishop
of Leiria-Fatima, Sister Lucia wrote on the outside envelope that it
could be opened only after 1960, either by the Patriarch of Lisbon or
the Bishop of Leiria. Archbishop Bertone therefore asked: “Why only
after 1960? Was it Our Lady who fixed that date?” Sister Lucia replied:
“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.”
Finally, mention was made
of the unpublished manuscript which Sister Lucia has prepared as a
reply to the many letters that come from Marian devotees and from
pilgrims. The work is called Os apelos da Mensagem de Fátima,
and it gathers together in the style of catechesis and exhortation
thoughts and reflections which express Sister Lucia’s feelings and her
clear and unaffected spirituality. She was asked if she would be happy
to have it published, and she replied, “If the Holy Father agrees, then
I am happy, otherwise I obey whatever the Holy Father decides.” Sister
Lucia wants to present the text for ecclesiastical approval, and she
hopes that what she has written will help to guide men and women of
good will along the path that leads to God, the final goal of every
longing. The conversation ends with an exchange of Rosaries. Sister
Lucia is given a Rosary sent by the Holy Father, and she in turn offers
a number of rosaries made by herself.
The meeting concludes with
the blessing imparted in the name of the Holy Father.
ANNOUNCEMENT Made by Cardinal Angelo Sodano
Secretary of State
At the end of the Mass presided over by the
Holy Father at Fatima, Cardinal Angelo Sodano, the Secretary of State,
made this announcement in Portuguese, which is given here in English
Brothers and Sisters in
At the conclusion of this
solemn celebration, I feel bound to offer our beloved Holy Father Pope
John Paul II, on behalf of all present, heartfelt good wishes for his
approaching 80th Birthday and to thank him for his vital pastoral
ministry for the good of all God’s Holy Church; we present the
heartfelt wishes of the whole Church.
On this solemn occasion of
his visit to Fatima, His Holiness has directed me to make an
announcement to you. As you know, the purpose of his visit to Fatima
has been to beatify the two “little shepherds.” Nevertheless, he also
wishes his pilgrimage to be a renewed gesture of gratitude to Our Lady
for her protection during these years of his papacy. This protection
seems also to be linked to the so-called third part of the “secret” of
That text contains a
prophetic vision similar to those found in Sacred Scripture, which do
not describe photographically the details of future events, but
synthesize and compress against a single background facts which extend
through time in an unspecified succession and duration. As a result,
text must be interpreted in a symbolic key.
The vision of Fatima
concerns above all the war waged by atheistic systems against the
Church and Christians, and it describes the immense suffering endured
by the witnesses of the faith in the last century of the second
millennium. It is an interminable Way of the Cross led by the Popes of
the 20th Century.
According to the
interpretation of the “little shepherds” which was also confirmed
recently by Sister Lucia, “the Bishop clothed in white” who prays for
all the faithful is the Pope. As he makes his way with great difficulty
towards the Cross amid the corpses of those who were martyred (Bishops,
priests, men and women Religious and many lay people), he too falls to
the ground, apparently dead, under a hail of gunfire.
After the assassination
attempt of May 13, 1981, it appeared evident that it was “a mother’s
hand that guided the bullet’s path,” enabling “the Pope in his throes”
to halt “at the threshold of death” (Pope John Paul II, Meditation from
the Policlinico Gemelli to the Italian Bishops, Insegnamenti, XVII, 1
[19941, 1061). On the occasion of a visit to Rome by the then Bishop of
Leiria-Fatima, the Pope decided to give him the bullet which had
remained in the jeep after the assassination attempt, so that it might
be kept in the shrine. By the Bishop’s decision, the bullet was later
set in the crown of the statue of Our Lady of Fatima.
The successive events of
1989 led, both in the Soviet Union and in a number of countries of
Eastern Europe, to the fall of the Communist regimes which promoted
atheism. For this too His Holiness offers heartfelt thanks to the Most
Holy Virgin. In other parts of the world, however, attacks against the
Church and against Christians, with the burden of suffering they bring,
tragically continue. Even if the events to which the third part of the
“secret” of Fatima refers now seem part of the past, Our Lady’s call to
conversion and penance, issued at the start of the 20th Century,
remains timely and urgent today. “The Lady of the message seems to read
the signs of the times—the signs of our time—with special insight. . .
. The insistent invitation of Mary Most Holy to penance is nothing but
the manifestation of her maternal concern for the fate of the human
family, in need of Conversion and forgiveness” (Pope John Paul II,
Message for the 1997 World Day of the Sick, No. 1, Insegnamenti, XIX, 2
In order that the faithful
may better receive the message of Our Lady of Fatima, the Pope has
charged the Congregation for the Doctrine of the Faith with making
public the third part of the “secret,” after the preparation of an
appropriate commentary. Brothers and sisters, let us thank Our Lady of
Fatima for her protection. To her maternal intercession let us entrust
the Church of the Third Millennium.
Sub tuum praesidium
confugimus, Sancta Dei Genetrix! Intercede pro Ecclesia, Intercede pro
Papa nostro Ioanne Paulo II. Amen.
Fatima, May 13, 2000
An attempt to interpret the “secret” of Fatima
The first and second parts of the “secret”
of Fatima have already been so amply discussed in the relative
literature that there is no need to deal with them again here. I would
just like to recall briefly the most significant point. For one
moment, the children were given a vision of hell. They saw the fall of
“the souls of poor sinners.” And now they are told why they have been
exposed to this moment: “in order to save souls”—to show the way to
salvation. The words of the First Letter of Peter come to mind: “As the
outcome of your faith you obtain the salvation of your souls” (1:9). To
reach this goal, the way indicated—surprisingly for people from the
Anglo-Saxon and German cultural world—is devotion to the Immaculate
Heart of Mary. A brief comment may suffice to explain this. In biblical
language, the “heart” indicates the centre of human life, the point
where reason, will, temperament and sensitivity converge, where the
person finds his unity and his interior orientation. According to
5:8, the “immaculate heart” is a heart which, with God’s grace, has
come to perfect interior unity and therefore “sees God.” To be
“devoted” to the Immaculate Heart of Mary means therefore to embrace
this attitude of heart, which makes the at—“your will be done”—the
defining centre of one’s whole life. It might be objected that we
not place a human being between ourselves and Christ. But then we
remember that Paul did not hesitate to say to his communities: “imitate
me”(1 Cor 4:16; Phil 3:17; 1 Th 1:6; 2 Th 3:7, 9). In the Apostle they
could see concretely what it meant to follow Christ. But from whom
might we better learn in every age than from the Mother of the Lord?
Thus we come finally to
third part of the “secret” of Fatima which for the first time is being
published in its entirety. As is clear from the documentation presented
here, the interpretation offered by Cardinal Sodano in his statement of
May 13 was first put personally to Sister Lucia. Sister Lucia responded
by pointing out that she had received the vision but not its
interpretation. The interpretation, she said, belonged not to the
visionary but to the Church. After reading the text, however, she said
that this interpretation corresponded to what she had experienced and
that on her part she thought the interpretation correct. In what
follows, therefore, we can only attempt to provide a deeper foundation
for this interpretation, on the basis of the criteria already
“To save souls” has
emerged as the key word of the first and second parts of the “secret,”
and the key word of this third part is the threefold cry: “Penance,
Penance, Penance!” The beginning of the Gospel comes to mind: “Repent
and believe the Good News” (Mk 1: 15). To understand the signs of the
times means to accept the urgency of penance—of conversion—of faith.
This is the correct response to this moment of history, characterized
by the grave perils outlined in the images that follow. Allow me to add
here a personal recollection: in a conversation with me Sister Lucia
said that it appeared ever more clearly to her that the purpose of all
the apparitions was to help people to grow more and more in faith, hope
and love—everything else was intended to lead to this.
Let us now examine more
closely the single images. The angel with the flaming sword on the left
of the Mother of God recalls similar images in the Book of Revelation.
This represents the threat of judgment which looms over the world.
Today the prospect that the world might be reduced to ashes by a sea of
re no longer seems pure fantasy: man himself, with his inventions, has
forged the flaming sword. The vision then shows the power which stands
opposed to the force of destruction—the splendor of the Mother of God
and, stemming from this in a certain way, the summons to penance. In
this way, the importance of human freedom is underlined: the future is
not in fact unchangeably set, and the image which the children saw is
in no way a film preview of a future in which nothing can be changed.
Indeed, the whole point of the vision is to bring freedom into the
scene and to steer freedom in a positive direction. The purpose of the
vision is not to show a film of an irrevocably fixed future. Its
exactly the opposite: it is meant to mobilize the forces of change in
the right direction. Therefore we must totally discount fatalistic
explanations of the “secret,” such as, for example, the claim that the
would-be assassin of May 13, 1981 was merely an instrument of the
divine plan guided by Providence and could not therefore have acted
freely, or other similar ideas in circulation. Rather, the vision
speaks of dangers and how we might be saved from them.
The next phrases of the
text show very clearly once again the symbolic character of the vision:
God remains immeasurable, and is the light which surpasses every vision
of ours. Human persons appear as in a mirror. We must always keep in
mind the limits in the vision itself, which here are indicated
visually. The future appears only “in a mirror dimly” (1 Cor 13:12).
Let us now consider the individual images which follow in the text of
the “secret.” The place of the action is described in three symbols: a
steep mountain, a great city reduced to ruins and finally a large
rough-hewn cross. The mountain and city symbolize the arena of human
history: history as an arduous ascent to the summit, history as the
arena of human creativity and social harmony, but at the same time a
place of destruction, where man actually destroys the fruits of his own
work. The city can be the place of communion and progress, but also of
danger and the most extreme menace. On the mountain stands the
cross—the goal and guide of history. The cross transforms destruction
into salvation; it stands as a sign of history’s misery but also as a
promise for history.
At this point human
persons appear: the Bishop dressed in white (“we had the impression
that it was the Holy Father”), other Bishops, priests, men and women
Religious, and men and women of different ranks and social positions.
The Pope seems to precede the others, trembling and suffering because
of all the horrors around him. Not only do the houses of the city lie
half in ruins, but he makes his way among the corpses of the dead. The
Church’s path is thus described as a Via Crucis, as a journey through a
time of violence, destruction and persecution. The history of an entire
century can he seen represented in this image, just as the places of
the earth are synthetically described in the two images of the mountain
and the city, and are directed towards the cross, so too time is
presented in a compressed way. In the vision we can recognize the last
century as a century of martyrs, a century of suffering and persecution
for the Church, a century of World Wars and the many local wars which
led the last 50 years and have inflicted unprecedented forms of
In the “mirror” of this vision we see passing before us the witnesses
of the faith decade by decade. Here it would be appropriate to mention
a phrase from the letter which Sister Lucia wrote to the Holy Father on
May 12, 1982: “The third part of the ‘secret’ refers to Our Lady’s
words: if not, [Russia] will spread her errors throughout the world,
causing wars and persecutions of the Church. The good will be martyred;
the Holy Father will have much to suffer; various nations will be
In the Via Crucis of an
entire century, the figure of the Pope has a special role. In his
ascent of the mountain we can undoubtedly see a convergence of
different Popes. Beginning from Pius X up to the present Pope, they all
shared the sufferings of the century and strove to go forward through
all the anguish along the path which leads to the Cross. In the vision,
the Pope too is killed along with the martyrs. When, after the
attempted assassination on May 13, 1981, the Holy Father had the text
of the third part of the “secret” brought to him, was it not inevitable
that he should see in it his own fate? He had been very close to death,
and he himself explained his survival in the following words: “. . . it
was a mother’s hand that guided the bullet’s path and in his throes the
Pope halted at the threshold of death” (May 13, 1994). That here “a
mother’s hand” had deflected the fateful bullet only shows once more
there is no immutable destiny, that faith and prayer are forces which
can influence history and that in the end prayer is more powerful than
bullets and faith more powerful than armies.
The concluding part of the
“secret” uses images which Lucia may have seen in devotional books and
which draw their inspiration from long-standing intuitions of faith. It
is a consoling vision, which seeks to open a history of blood and tears
to the healing power of God. Beneath the arms of the cross angels
gather up the blood of the martyrs, and with it they give life to the
souls making their way to God. Here, the blood of Christ and the blood
of the martyrs are considered as one: the blood of the martyrs runs
down from the arms of the cross. The martyrs die in communion with the
Passion of Christ, and their death becomes one with his. For the sake
of the body of Christ, they complete what is still lacking in his
afflictions (cf. Col 1:24). Their life has itself become a Eucharist,
part of the mystery of the grain of wheat which in dying yields
abundant fruit. “The blood of the martyrs is the seed of Christians,”
said Tertullian. As from Christ’s death, from his wounded side, the
Church was born, so the death of the witnesses is fruitful for the
future life of the Church. Therefore, the vision of the third part of
the “secret,” so distressing at first, concludes with an image of hope:
no suffering is in vain, and it is a suffering Church, a Church of
martyrs, which becomes a sign-post for man in his search for God. The
loving arms of God welcome not only those who suffer like Lazarus, who
found great solace there and mysteriously represents Christ, who wished
to become for us the poor Lazarus. There is something more: from the
suffering of the witnesses there comes a purifying and renewing power,
because their suffering is the actualization of the suffering of Christ
himself and a communication in the here and now of its saving effect.
And so we come to the
question: What is the meaning of the “secret” of Fatima as a whole (in
its three parts)? What does it say to us? First of all we must affirm
with Cardinal Sodano: “. . . the events to which the third part of the
‘secret’ of Fatima refers now seem part of the past.” Insofar as
individual events are described, they belong to the past. Those who
expected exciting apocalyptic revelations about the end of the world or
the future course of history are bound to be disappointed. Fatima does
not satisfy our curiosity in this way, just as Christian faith in
general cannot be reduced to an object of mere curiosity. What remains
was already evident when we began our reflections on the text of the
“secret”: the exhortation to prayer as the path of “salvation for
souls” and, likewise, the summons to penance and conversion.
I would like finally to
mention another key expression of the “secret” which has become justly
famous: “my Immaculate Heart will triumph.” What does this mean? The
Heart open to God, purified by contemplation of God, is stronger than
guns and weapons of every kind. The at of Mary, the word of her heart,
has changed the history of the world, because it brought the Saviour
into the world—because, thanks to her, yes, God could become man in our
world and remains so for all time. The Evil One has power in this
world, as we see and experience continually; he has power because our
freedom continually lets itself be led away from God. But since God
himself took a human heart and has thus steered human freedom towards
what is good, the freedom to choose evil no longer has the last word.
From that time forth, the word that prevails is this: “In the world you
will have tribulation, but take heart; I have overcome the world” (Jn
16:33). The message of Fatima invites us to trust in this promise.
JOSEPH CARD. RATZINGER
Prefect of the Congregation
for the Doctrine of the Faith
Third Part of Fatima Secret Analyzed
Fatima, including the total Secret
which is in three parts, tells us of our individual freedom and the
consequent punishment for being evil in the misuse of freedom. It
directs us to be the recipients of the loving mercy of the infinite God
of love who knows the future and is anxious to share His divine life
with us, especially through the Holy Eucharist.
The nearly successful
assassination of Pope John Paul II and the persecution of the martyrs
and witnesses to the faith in the 20th Century are contained in the
third part of the Secret. A deeper study also helps us to appreciate
why every Pope since 1930 has spoken of Fatima as “a reaffirmation of
commentary, which was published by the Congregation for the Doctrine of
the Faith at the direct order of Pope John Paul II, should end the
controversy about the Collegial Consecration of Russia. This
Consecration was required for Russia’s conversion and move away from
atheistic Communism. The Vatican Congregation quotes Sister Lucia: “Yes
it has been done just as Our Lady asked, on 25 March 1984.” The
Commentary adds: “Hence any further discussion or request is without
The message of Fatima has
always been one of hope, not gloom and doom. The third part of the
Secret gives cause for optimism. In it we see the powerful role of Our
Lady, Mother of the Church, protecting the world and the Church through
her role as Advocate and Intercessor. The Angel of Wrath with the
sword, about to bring destruction to the world, is halted by the
splendor that radiates from Our Lady as her light overcomes and fades
out the destructive re from the Angel’s sword. The Angel calls out
loudly: “Penance, Penance, Penance!” to appease the justice of God. Our
Mother of Mercy thus intercedes to bring us grace and salvation from
The work of the Holy
Angels, who are always in awe of God’s mercy, is seen in the Secret.
Fatima began in 1916 with the apparition of an Angel of the Holy
Eucharist. The conclusion of Sister Lucia’s comments on the third part,
with two Angels beneath the arms of the Cross gathering up the blood of
the martyrs in crystal aspersoriums and sprinkling the blood on the
souls of those making their way to God, reminds us that the blood of
martyrs is the seed of Christianity. One can appreciate the optimism
then of Pope John Paul II for the Third Millennium and his foreseeing a
new springtime for Christianity after the sufferings of the 20th
Cardinal Sodano, referring
to the Secret, spoke of a “prophetic vision” of a bishop, “clothed in
white,” who “falls to the ground, apparently dead, under a burst of
gunfire.” Some have asked: “Why could not that vision be more
to Archbishop Oscar Romero, gunned down while saying Mass in El
Salvador in 1980 than to the Pope?” Here again one must interpret the
Secret in reference to the whole of Fatima. Our Lady of Fatima with the
golden globe at her waist has from the beginning been understood to
mean that Fatima is for the world. The Pope has a universal mission for
the Church. The Pope appears often in the message. The Secret was to be
given to the Pope. The three little shepherds already in 1917
understood it was the Pope. Efforts to give “the bishop clothed in
white” another meaning than the Pope is a confession of not having
studied Fatima in depth.
Sister Lucia met with
Archbishop Tarcisio Bertone, Secretary of the Congregation for the
Doctrine of the Faith, sent by the Holy Father, on April 27, 2000.
Sister Lucia was read a letter from the Pope explaining the reasons for
the visit. At that time, she affirmed the additional letter presented
her was her own original letter in her own writing of the third part of
the Secret back in 1943-4. Lucia was asked: “Is the principal figure in
the vision the Pope?” Sister Lucia replied at once that it was and that
the little shepherds understood it was. Sister Lucia agreed with the
often quoted statement of Pope John Paul II that “it was a mother’s
hand that guided the bullet’s path and in his throes the Pope halted at
the threshold of death.”
Our Lady had prophesied in
1917 that while Jacinta and Francisco would soon die and go to heaven
Lucia must remain long in the world as, “Jesus wishes to make use of
you to make me known and loved. He wants to establish in the world
devotion to my Immaculate Heart.”
Through more than eight
decades Lucia has fulfilled this role and lived long into her 94th year
to verify the third part of the Fatima secret as involving the Pope.
Having worked in the
Fatima Apostolate for decades I could appreciate the recent actions of
the Pope and his Congregation relative to Fatima and its Secret.
Over a quarter of a
century ago, Bishop John Venancio, former Bishop of Leiria-Fatima,
spoke to me about the third part of the Fatima Secret. He told me then
that he held the envelope in his hands containing the Secret which
Sister Lucia presented in 1944. Bishop Venancio who saw that the Secret
was taken to the Vatican in 1957, said, “I could have opened it and
read it. I did not desire that responsibility. I held it up to the sun
simply to see how long it was. It was short.”
When the Secret in
different translations and a copy in Sister Lucia’s own writing were
released to the public on June 26, 2000, it was immediately evident
that the Secret was indeed “short.” Through the years it was just as
apparent to me then that the lengthy bogus reports that periodically
circulated in the world, claiming to be the Secret, were indeed false.
I recall also many
conversations with the late Claretian priest who was the official
historian of Fatima, Fr. Joachim Maria Alonso, C.M.F. He was appointed
by the Bishop of Leiria-Fatima to prepare the definitive critical study
of Fatima and its message. He had taught philosophy and theology in
Rome, Madrid and Lisbon. He was a member of several international
Marian societies. He said: “Fatima is in accord with the mind of the
Church.” My interviews with him help me now to appreciate the Secret.
Of the third part of the
Secret of Fatima he said to me over 25 years before the unveiling of
the secret that he knew its contents indirectly. “It consists only of
prophecies about the new condition of the Church in the world. . . .
All who know how to read can see for themselves that the Fatima Secret
has something to do with the crisis of faith in the Church today. There
are two parts of the Secret already known. The third part forms a unity
with the other two parts. To understand it, it must be understood in
relation to the first two parts; and therefore I make an interpretation
that scholars today call ‘structural.’ In a very specialized sense it
signifies that everything must be understood in conjunction with all
surrounds it. It is the same, in a Biblical context, as exegesis.’”
When Sister Lucia fell
seriously ill in mid-1943, the Bishop of Leiria-Fatima asked her to
write down the remainder of the Secret. Because of the graveness of her
illness—beginning in June 1943—the bishop feared she would leave this
world and take the third part of the Secret with her. It was in the
midst of her painful sickness then that Lucia wrote down the third
part, in obedience.
Although always obedient,
Lucia found it difficult to carry out that command. She tried various
times in 1943 to put it in writing over a period of months, but without
success. Finally, after some months of effort, she succeeded. The book,
The Intimate Life of Sister Lucia, published only after January 1,
2001, contains documents never before published. I was given these
documents ten years previously but not free to release them until 2001.
In them we discover that at the end of December 1943, Our Lady appeared
to Sister Lucia telling her to write down the secret as the Bishop had
requested. She wrote it on a sheet of paper, placed it inside an
envelope, and sealed it. When the Bishop received the sealed envelope,
he placed it into another, larger envelope.
Sister Lucia was with the
Dorothean sisters in Tuy, Spain, when all this happened. After
completing the short text, she dated it at its conclusion
“Tuy-3-1-1944.” (January 3, 1944).
There was an agreement
with the Bishop of Leiria in Portugal that the document “would not be
opened before 1960, or only after Lucia’s death.” Sister Lucia said
recently that it was she, not Our Lady, who set that date.
The late Cardinal
Cerejeira of Lisbon once spoke of the Secret as follows: “From the two
parts already revealed, we know enough to enable us to conclude that
the salvation of the world, in this extraordinary moment in history,
has been placed by God in the Immaculate Heart of Mary.”
Pope John XXIII was the
first Pope to read the secret. Cardinal Alfredo Ottaviani (d. 1976),
one of the few persons permitted by Pope John XXIII to read the Secret,
said to Father Alonso: “The Message was not to be opened before 1960.
In May 1955, I asked Lucia the reason for that date. She answered,
‘Because then it will seem clearer.’ This made me think that the
Message was prophetic in tone, for it is precisely in prophecy, as we
so often read in Sacred Scripture, that there exists a veil of
mystery.” Cardinal Ottaviani added that the letter was “transmitted
faithfully to the Sacred Congregation for the Doctrine of the Faith,
which had asked for it, in order to prevent something of so delicate a
nature, not destined to be given . . . to the public, from falling, for
any reason whatsoever, even accidentally, into alien hands.”
It is interesting that the
letter was transmitted to the Congregation for the Doctrine of the
Faith, and the official historian of Fatima more than 25 years previous
said that he knew in general it concerned the crisis of faith we were
undergoing in the 20th Century. He said that we were already living the
Secret. Indeed we were, the persecutions, martyrs, disturbances to the
It is interesting in light
of all this, that at the end of the recent commentary by the
Congregation for the Doctrine of the Faith on the third part of the
Secret, there is reprinted from Lucia’s earlier writings on the first
two parts of the Secret the words: “In Portugal, the dogma of the faith
will always be preserved, etc. . . .” There is an indication here that
the great sufferings and persecutions prophesied in July 13, 1917,
which have indeed come to pass, are a result of the lack of prayer,
sacrifice on the part of the faithful and failure to make the
Consecration of Russia by the hierarchy of the universal Church.
It is to be pointed out
that the fault does not fall simply on Bishops and the Holy Father.
Because of insufficient prayer and penance in faith and love by members
of the Church, the Pope was not able to accomplish the Consecration
before 1984. Their acts of reparation, expressed especially by First
Saturdays acts of sacramental reparation, meditation and Rosary
prayers, would enable the Collegial Consecration of Russia to the
Immaculate Heart of Mary to take place. As the Commentary says: “Faith
and prayer are forces which can influence history and that in the end
prayer is more powerful than bullets and faith more powerful than
armies.” God is infinitely merciful. He is also a God of justice
requiring prayer, penance, reparation. In His mercy He revealed at
Fatima what was needed to prevent the tragic events of the 20th
Century. Such reparation is still needed for a more perfect conversion.
Many still have not heeded heaven’s call which could hasten the
promised conversion and triumph of the Immaculate Heart.
Father Alonso, long ago
had available all the documents on Fatima, except the explicit words of
the third part of the Secret which was already in the Vatican archives.
He said that the statement about the dogma of the faith being preserved
in Portugal indicated, in virtue of structural interpretation, that in
other places the dogma of faith would be disturbed. Thus we have
dissenters and confusion in the faith on a wide scale.
The June 26, 2000,
commentary spoke of the need to interpret the third part of the Secret
not in isolation of the other parts but within the total message of
Fatima as Fr. Alonso told me over 25 years previous. Cardinal Sodano
said, “The vision of Fatima concerns above all the war waged by atheist
systems against the Church and Christians,” and it describes the
immense suffering endured by the witnesses to the faith in the last
century. “Atheist systems” refers to lack of faith in God and His
Church and consequent persecutions waged against believers.
To interpret the third
part we need to remember the second part where there is predicted the
great war, hunger and persecutions of the Church and the Holy Father.
But it could have been prevented. Our Lady said on July 13, 1917, third
apparition: “In order to prevent this, I shall come to ask for:  the
[Collegial] Consecration of Russia to my Immaculate Heart [by the Pope
and all the bishops of the world], and  the Communion of reparation
on the First Saturdays. If my wishes are fulfilled, Russia will be
converted and there will be peace. If not, Russia will spread her
errors throughout the world, promoting wars and persecution of the
Church. The good will be martyred, the Holy Father will have much to
suffer. . . . But in the end, my Immaculate Heart will triumph . . . ”
On December 10, 1925, Our
Lady spelled out for Sister Lucia the specifics of making the First
Saturdays which involve Confession, Holy Communion, five decades of the
Rosary plus 15 minutes meditation on the mysteries of the Rosary. The
Collegial Consecration of Russia and making the First Saturdays were
associated and both made essential already in the apparition of July
On June 13, 1929, the
specifics for the Collegial Consecration were given to save Russia. The
vision was, as it were, a summary of the paschal mystery perpetuated,
namely the Eucharist associated with the sacrifice of the Cross, all
relative to the Blessed Trinity and the “Graces and Mercy” God wishes
to bestow on mankind. Mary’s role as mediatrix was presented in this
What are the errors of
Russia which would spread? They were the errors of an “atheist system
against the Church and Christians.” The consequence has been a crisis
of faith which has become widespread in the world. Yet there is the
absolute promise: “But in the end, my Immaculate Heart will triumph.
The Holy Father will consecrate Russia to me and it will be converted .
. . ” [July 13, 1917, message].
Souls fall into hell
because of lack of faith and love. Meanwhile the errors of Russia
spread the spirit of atheism and materialism which attempted to destroy
true faith in God and His Church.
All the popes of the 20th
Century have indeed suffered, as the Commentary makes clear, beginning
from Pius X to the present Pope. Pope Paul VI who issued Humanae Vitae,
reaffirmed the constant teaching of the Church for centuries on the
intrinsic evil of artificial contraception. He immediately met with
widespread dissensions such that he said to Archbishop Sheen, “Every
night when I go to bed it is like laying my head on a crown of thorns
but I have a great peace.” His peace was in knowing he taught the truth
in love while he assured those who fail that the Sacrament of Mercy
[Confession] is available in the Church.
In July 1989, the
Carmelite nuns in Portugal informed me that Sister Lucia was saying
that the Collegial Consecration was accomplished on March 25, 1984, and
she said: “God will keep His word.” Sister Lucia wrote me a personal
letter saying it was accomplished. After that report from Sister Lucia,
one country after another in the Soviet Union began to throw off the
scourge of the hammer and sickle. Countries threw off their Communist
control without a shot being red. The stockpiling of atom bombs and all
the missile sites, costing billions of dollars, all went unused.
President Bush called it a “political miracle.” Those who knew Fatima
in depth called it the “Miracle of Our Lady of Fatima.”
Sister Lucia personally
confirmed that this solemn and universal act of consecration
corresponded to what Our Lady wished (Sim, està felta, tal como
Nossa Senhora a pediu, desde o dia 25 de Março de 1984, [Yes it
has been done just as Our Lady asked, on 25 March 1984]; Letter of
November 8, 1989). Hence any further discussion or request is without
In the documentation
presented here, four other texts have been added to the manuscripts of
Sister Lucia: 1) the Holy Father’s letter of April 19, 2000, to Sister
Lucia; 2) an account of the conversation of April 27, 2000, with Sister
Lucia; 3) the statement which the Holy Father appointed Cardinal Angelo
Sodano, Secretary of State, to read on May 13, 2000; 4) the theological
commentary by Cardinal Joseph Ratzinger, Prefect of the Congregation
for the Doctrine of the Faith.
Sister Lucia had already
given an indication for interpreting the third part of the “secret” in
a letter to the Holy Father, dated May 12, 1982:
The third part of the
secret refers to Our Lady’s words: “If not [Russia] will spread her
errors throughout the world, causing wars and persecutions of the
Church. The good will be martyred; the Holy Father will have much to
suffer; various nations will be annihilated” (13-VII-1917).
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,
Since we did not heed this
appeal of the Message, we see that it has been fulfilled, Russia has
invaded the world with her errors. And if we have not yet seen the
complete fulfillment of the final part of this prophecy, we are going
towards it little by little with great strides. 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 .
The decision of His
Holiness Pope John Paul II to make public the third part of the
“secret” of Fatima brings to an end a period of history marked by
tragic human lust for power and evil, yet pervaded by the merciful love
of God and the watchful care of the Mother of Jesus and of the Church.
The action of God, the
Lord of history, and the co-responsibility of man in the drama of his
creative freedom, are the two pillars upon which human history is built.
Our Lady, who appeared at
Fatima, recalls these forgotten values. She reminds us that man’s
future is in God, and that we are active and responsible partners in
creating that future.
Tarcisio Bertone, SDB
Archbishop Emeritus of Vercelli
Secretary of the Congregation for the Doctrine of the Faith
What was it that brought down the Iron
Curtain and dissolved the Soviet Union which for decades had the goal
of world domination and to destroy the faith of peoples with its
Communist axiom: “Religion is the opium of the people”? It was not
politics. The answer is seen in the interpretation given June 26, 2000,
on the third part of the Secret given by the Congregation for the
Doctrine of the Faith: “. . . Faith and prayer are forces which can
influence history and that in the end, prayer is more powerful than
bullets and faith more powerful than armies.”
God in His mercy gives us
a way whereby we can alter the course of history to which mankind is
directing itself. The way Our Mother of Mercy has given is: 1. The
First Saturdays of reparation by the faithful members of the Church. 2.
The Collegial Consecration of the world and Russia by the Pope and
Bishops of the world.
The Pope and Bishops
fulfilled their task of the Collegial Consecration of the world and
Russia. The June 26, 2000, Commentary explicitly verified that. Most
faithful still need to respond to the call of Our Mother to make the
Millions living the Fatima
message and the requested reparations of First Saturdays can bring the
“new springtime for the Church” in the Third Millennium of which Pope
John Paul II spoke of in Fatima already May 13, 1991, when he went
there to thank Our Lady again after ten years for sparing his life in
the assassination attempt.
Hopefully, more will
become active member of the Fatima Family Apostolate, one of it various
prayer-study groups, for the sanctification of families and
individuals. In this way, Catholics and families can learn to live in
depth what heaven and the Church expects of them. In this way, the New
Evangelization, the new springtime of the Church, will arrive.
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Apostolate is dedicated to the sanctification of the family and the
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Family Apostolate was started at the encouragement of the Pontifical
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Council for the Family. It is now an international Apostolate, having
members all over the world and publishes a 52-page quarterly
magazine called the Immaculate