Fatima, La Salette, and other Marian or divine

communications: why all the secrets?

Update of May 11, 2014.

Article continually revised and developed.

 

 

          Prefatory Note: This morning, May 11, 2014, I wrote a retraction of this article, with many apologies, having questioned long-standing assertions previously found here: doubts having been cast after reading some postings online which quoted quite accurately, although with a couple of small-but-significant gaps, the actual words of Our Blessed Lady at Fatima to the shepherd children Lucia, Francisco and Jacinta. Thus did I temporarily withdraw the article until it could be rewritten with more accurate information in mind: having initially written the piece around 2006, with particulars regarding Fatima written from a memory I thought had been accurate indeed. Yet after having taken the article offline for a few hours, and gone over the facts regarding Fatima, and especially Sr. Lucy's subsequent message-related career, great misgivings still remain, as detailed in the original article. Thus have I elected to retain most of it, inserting provisos and caveats as needed here and there. I offer apologies for the painful nature of all of this, as I try to cobble together some recognizable semblance of the divine-maternal plan as it was meant in practical fact to be carried forth by Lucia and all of us.

          Regarding uncertainties discussed here—in a time in the Church's history uncertain indeed—a ghost of an excuse might be offered in that I penned the original writing during a real crisis of my own, just after another desperate but ultimately futile efforts to find a place to go to Holy Mass. My wife and I having once again been treated with incredible private club flavored meanness at two different sedevacantist ("the chair is vacant") traditionalist mass-centers, at chapels of the CMRI in two different states. While at both places likewise having been subjected to notable irregularities with regard to the Sacrament of Penance, Stalinistic things for which the traditionalist movement has become ruefully well-known. Leaving the last of these places in a state of real moral distress, driving at the time and as I vividly remember through the bare but magnificent heaving landscape between Spokane and the vicinity of Nespelem near Grand Coulee where we then lived, I tried somehow to imagine what would be the divine remedy for the impasse of the Church today: where indubitable valid Sacraments are less-and-less possible to be found, and where being treated like a mortal enemy at the few places left is like a death sentence for mind and heart, if not for soul. This then having been the haunted inner and outer landscape I was just then traversing when I first fixed upon the idea that Russia herself—whose ultimate accession to Catholic Faith is indeed promised by Our Blessed Lady at Fatima—a Eurasian land which holds such a major place in the Fatima message—will amply and in all or most matters supply. The Orthodox there having valid bishops and thus potentially having all seven validly-confected Sacraments as well: being for that matter ready to supply a validly-consecrated college of cardinals as well, to elect the first valid pope in nearly sixty years. With all-important "jurisdiction" which the Orthodox now so sorely lack being reclaimed, rejuvenated by the saving grace of doctrinal and disciplinary union with Rome once again (as in the original Christianity-embracing Russ of St. Vladimir). Such boons being little forthcoming in any Russian embrace of present-day Catholic Traditionalist episcopal authorities, at least as presently constituted, as these are plainly the people whom Our Blessed Lord refers to in a locution with a seer of recent centuries, reproducing precisely the "stiffly disciplinary" cabal divinely described to the visionary, to paraphrase from memory, one which "doesn't have My mandate". While conversely there would be little chance of Russia embracing the forgery of New Church, and thus of Bugnini's vitiating "liturgical reform": being as promised genuinely converted to the Catholic fold, not to some New Church fantasy. In this spiritually-youthful state being strongly averse, like a healthy youth full of vigorous antibodies, to the diseases which presently so radically vitiate our own Catholic Sacramental system, since way back in 1969.

          Certainly, much of what I wrote in this article remains valid and timely, but brought into question by this recent refreshment-of-memory of words exchanged between Heaven and earth is my own criticism of Lucia of Fatima, for instance regarding her advocacy of the First Saturday's devotion: that which in view of this morning's reading seems most certainly to have been integral with the original 1917 Message itself. A mutual resonance previously doubted being affirmed in the statement that "God wishes to establish here on earth devotion to my Immaculate Heart". Indeed, identified in the Five First Saturdays injunctions are the five principal ways in which the Immaculate Heart of Mary is most insulted in the modern world: while my objection to the "inappropriateness" of the picture universally associated with the vision of Lucia in 1929 may have to do with an artist's conception more than anything else. For which, again, I apologize for hasty judgments involved. The vision itself part-and-parcel of alleged revelations about the Five First Saturdays, mystical experiences among several of Sr. Lucy some years after events at Fatima: none of which are formal "matters of Faith", although they are certainly valid matters of pious faith. Then too there was my questioning over promises of eternal salvation to the three seers, which Francisco and Jacinta were indeed promised by Our Blessed Lady, a pledge which however I claimed in the piece was not granted so unconditionally to Lucia. I alleged rather that she was apprised by Mary that she must "first spread the message", or words to that effect. Here being a major blunder of mine, as I somehow failed to remember that what Mary enjoined to Lucia at this pivotal point was a quite-specific spreading of "devotion to my Immaculate Heart", although in the very next breath I must admit that a labored-over distinction among "Fatima Experts" like Frs. Stepanich et al between "spreading the message" and "spreading devotion to my Immaculate Heart" has been artificial indeed, and a layman like me can be excused for placing emphasis upon the more-practical-minded former, as he watches his world falling apart around him, and wishes more armies to come to his aid than just another devotion, as it turned out over decades mostly of older women. A devotion left alone and unaided, as it has so deafeningly been, by any reference to a Fatima Secret which would lend it needed motive force. As we just don't have another century to just dally around. While finally we gather from the web-account, if we can believe Lucia's original testimony—trust in which basically all our knowledge of the apparitions is necessarily based—that she was indeed "promised Heaven", as recorded in a now-once-again-familiar verbatim record of conversations between the shepherd children and the Queen of Heaven. During an exchange when it was further revealed by the Holy Mother that "Francisco must say many rosaries first". Yet as intimated even this word-for-word record failed to include at least two conspicuous conversation with the Heavenly Visitant, including one in which she predicts that Francisco and Jacinta would be called to Heaven "soon". An exchange containing the noted proviso—quite germane to our point—that Lucia before going to Heaven must first stay behind until she had finished future labors toward "spreading devotion to my Immaculate Heart". This being a passage central to the quandary involved, but hard to find anywhere on the web, so far: as anything potentially troubling about Lucia seems to be pointedly excluded in accounts of typically well-heeled (as evinced by sophisticated sound and graphics employed) web-sources involved.

          But in spite of all these new elements which seem to come down strongly on the side of Lucia, yet there remains the most disturbing fact of all: the enigmatic quotation of the same nun, a declaration once universally acknowledged and indeed rather eagerly acclaimed back in the fifties and sixties—a radical assertion now so far nowhere to be found on a universally-Lucia-eulogizing internet—about there being <i>basically no more need for voluntary penances</i>, the rough-and-ready meaning the abrupt announcement ended up gaining in most minds. According to Lucia, by then a nun in Spain, penances "now demanded" are confined only to those which somehow bear upon our "duties of state" (i.e, the position in life in which we find ourselves). Words which I clearly remember reading, dumbfounded, and which all us "Fatima watchers" of those days used to discuss over coffee, after a Legion of Mary meeting, or in front of the church after Mass, having been officially and incessantly attributed to Sr. Lucia. Regarding which alleged "new principle" of this Portuguese religious—representing a radical departure from Catholic teaching to say the least—I haven't as noted found any mention in web-searches to date: indeed and as suggested anything at all that might cast any doubt upon the seer Lucia seeming to have been dropped from the Fatima-related "radar screen".

 

  

          Hence do I go on to the original article as partially revised today:

 

          Strange indeed is an aura of secrecy which continues to cling to at least two apparitions of the Blessed Virgin Mary of the past century and a half: this despite occasional miracles continuing to be seen at both La Salette and Fatima, prefaced as well at the latter of course by the attendant cosmic prodigy which took place there in October 1917. The latter miracle of the sun an historically-unparalleled event, albeit remaining unregistered by any observations or measurements of the scientific community as such, a prodigy which was nonetheless witnessed by at least a hundred thousand souls. Yet overshadowing if possible even this massive phenomenon and the terror it instilled, and the universal attention it gained in Portugal and even beyond, is a central element of this series-of-visions, a centerpiece come to be called “the Fatima secret”. A riveting mystery which would find an earlier close cousin in a likewise unreleased component to the message and apparitions at La Salette in France in 1846 as well. The undisclosed missive connected to the former and far better known of the two celestial phenomena, Fatima—with its public disclosure at first temporarily delayed, and then at last permanently withheld, at least with respect to any “official release”—even if there have been several vigorously advocated “leaked” versionsthis long-standing ghostly anomaly has understandably in subsequent decades been wildly conjectured about. Bewilderment indeed being found in both the Catholic press and among a large and devout Fatima following, in a reverberating popular-pious din starting not long after the last of its six monthly visions. A “secret” whose “keeping” embodies a strange sequence spanning many papal pontificates, a progression-of-events which to some even gave the impression of an embarrassed shunting of Heavenly missives hither and yon in the ranging corridors of the Church, as if in hopes they might finally be forgotten. This while obscure charges of naiveté or indiscretion were ceaselessly leveled at all who remained at all interested or concerned about either secret, who chafed under baffling refusals and delays. The source of which cant or repartee has been the familiar “forward looking” avant-gardes, both clerical and lay, who often make up for spare numbers with sheer volume of blunt or amused expressions of scorn.

           But troublingly-similar odd events have succeeded one another in accelerating succession since the commencement of this DeMontfort-predicted era of Marian apparitions, baffling incongruities in increasingly-important areas of Catholic life, suggesting to a growing number the input of elements hostile to Catholic Faith. The sorts of incursions which however, although never losing their shock-value, are quite familiar to any serious student of Catholic history. For the Rock of Peter would from the beginning partake of a strength and stability not at all like that of this world, a “prevailing” made evident in formidable yet mysterious ways. The genuine guarantees of One, Holy, Catholic and Apostolic given to Peter and the Apostles having little to do with appearances—let alone “keeping up appearances”—but rather most pointedly with the sedulously-faithful passing down of Truth, or the Trinitarian-Processional Divine Word. That Which “cannot deceive nor be deceived”. Catholics with Gospel “meat-diet” maturity always looking beyond momentary and proportionally-insignificant human leadership failings, on an earth which, inestimable faith-related guarantees notwithstanding, remains a humble place of testing for people and prelates alike. The adversarial drama of sainthood and sin providing a choppy sea for a Bark of Peter whose embattled holiness, unity, universality and apostolicity somehow tenaciously prevail. The faithful grasping throughout, if sometimes through the obscurity of sleet or fog, the divine origins of what is with rugged seaworthiness maintained. Indubitable divine ecclesiastical endowments indeed here and there confirmed by stupendous miracles, as at Fatima, yet mostly authenticated in trying, painful, long-term ways, in daily victorious struggles of the lay or religious life, in heroisms of poverty, chastity and obedience, or a dogged devotion to duty both within and "above and beyond" the call. With long-accepted dogmas on occasion requiring solemn formulation in cases of protracted dispute, typically insinuated by those who would “snatch and scatter the sheep”. Promises or guarantees, in fine, which, true to the defining moral combat of this life, partake always of something alive and in struggle, never “cut and dried”. Thus according marvelously and mysteriously with the very human/divine composition of Our Lord and Savior Jesus Christ: Himself with a human component laid open by divine decree to most of the limitations and infirmities of our race. So that, “being like unto us in all things but sin”, He might make reparation by His own infinite merits for our innumerable crimes.

            Hence according to the Church’s paradoxical and defining holiness/infirmity, even St. Peter, although like Our Blessed Lady and the other Apostles confirmed in grace, would flounder momentarily in a “respect of persons” issue regarding early-Church-infiltrating Jews. A first pontiff to be “confronted to his face” only by the redoubtable St. Paul. While underminings, conspiracies and near-takeovers would proceed across the span of centuries, with Byzantine-Imperial murders, imprisonments, torments and intimidations of Petrine successors—possessors of the unique papal guarantees—punctuating the long history of the papal chair. “I send you as sheep among wolves”. The all-powerful Medicis in the late fifteenth and early sixteenth centuries, in an insolence which would be the remote occasion of the Protestant Revolt, effectively placing on the papal throne their own picked men, at least two of whom were Medicis themselves. The sort of incomprehensible thing which God’s all-knowing providence sometimes somehow allows, typically in “bringing good” out of a backlog of massive and protracted prior wrongs: as in an abysmal cooling of practical Catholic love and distributive justice during late medieval times. Permitting a testing and refining which produces the finest of fire-tried souls, indeed much as are today found here and there, in a prophetically-predicted dearth, “in a few households and a few cottages”. A tiny number of fervent and persecuted souls in which God’s glory is nonetheless inimitably upheld, and who after death will receive the cumulative personal glory of myriad others who are eternally lost. One of these notorious Renaissance popes promoting from this supreme spiritual position a cynicism which, in an astonishing preview of events recounted here, would scorn the apparition of that time of the Blessed Virgin at Guadalupe in Mexico City, calling into question its authenticity, even though it was attend by miracles of the most overpowering kind (info gleaned years ago from the Abbe DeNante's one-time bi-monthly journal, Counterreformation in the Twentieth Century). The Medicis promoting in this and other attitudes a spirit directly opposed to the moral simplicity of the Gospels which "believes all things", while cautioning us that “unless you become as a little child, you shall not enter the kingdom of Heaven”.

          Glaring contradictions likewise appear when this ever-recurrent “grown up” posture is set against the guileless and indomitable spirit of the youthful shepherd children of Fatima, Francisco and Jacinta: even as the poses of the “in the know” would find their most congenial setting in a coming tradition-uprooting “spirit of Vatican II”. That council which from its first sessions onward assumed the attitude of abject apology as its keynote, for all things specifically Catholic that had gone before. An utterly new and bizarre form of humility being above all things proposed by the assembled fathers, with a vast array of vague and mincing obsequies-to-the-world ranging over the entire skein of Church history having been issued in decades since as well. The shameful stigma of being "ashamed of Christ before men", uncovered with horror already at Vatican I by certain faithful and devout bishops, being amply found in antipopes since John XXIII, a craven spirit one of whose alternate forms finds tradition to be upheld by a sanctimonious repeat of past surrenders to class, race, militarism and authoritarianism, as well as to well-disguised Jewish/capitalist greed. While in Francis conversely—to keep the Vatican see-saw bobbing up and down in enervating form—reintroducing a parish-to-Vatican clerical hippydom not seen since the years immediately after Vatican II, with both contrary trends meanwhile continuing a sixty-year-and-counting trend toward impressive generalities. Implicit here in all these things being no real humility but rather a cowardly hierarchical rapprochement with the world of such duplicity as has seldom before been seen. A breast-beating in which for instance this string of antipopes would but seldom characterize the Church in that mystical imagery so fitting and proper to her, as in her incomparable title, the Spotless Bride of Christ: rather choosing to speak of her more often according to completely unfamiliar, trivializing formulas. Hence does Paul VI’s threadbare image of “a pilgrim Church doing the ancient penance” suggest the idea that the Mystical Body of Christ is a mere denomination no better than any others (“a pilgrim”), scourging herself in atonement for her own sins, rather than those of her human members. So little belief in millennial divine guidance—which “will be with you always, unto the consummation of the world”—being found in this brilliantly-poisonous little formula—only one of a thousand others of its kind—as to amount to a denial that God “has not left us orphans”. This heresy or interwoven brace of heresies, nebulous and indirect though they be, having never before arisen from the chair of Peter. For which cause, among many others much more substantive, a certain small, divided but resolute number of we Catholics hold most of the pontificates since John XXIII to have been invalid: so that plainly there has been a “vacant chair” since 1958, at the very onset of the radical turn of affairs that would inaugurate Vatican II. (See website Today’s Catholic World for a fairly full treatment of this subject).

          Sadly, those coming up in our day have had no acquaintance with a true and fatherly pope like Pius XII of the '40s and '50s, nor with the inimitable manly tenderness and reverence with which he handled churches and souls. A quality partaken in turn, by a grace handed down, in their own homes by so many Catholic fathers like my own, of old: of few if any words with respect to his place in the home, sympathetic but indomitably strong. Which study-in-contrasts brings us, finally, to the thesis of this paper: that the same sort invasive, undermining external maneuvering—and corresponding timid and reactive Church-hierarchical responses—that favored several times in history the installation of diffident or even invalid occupants on the papal chair, or the convocation of rebel or “robber” councils—is to be found as well in this matter of an untoward secrecy with respect to the apparitions under question here. Insignificant though this might seem, it is in sabotaging every stirring of virile yet childlike spirituality that the Synagogue in particular lends its behind-the-scenes pressure toward the erection of a hyper-sophisticated, even an arrogant Catholic elite. The Jews forming a smooth-mannered cabal in turn which acts incessantly to minimize or trivialize each new stirring of genuine spirituality, be it of lay, clerical or celestial origin, within the Catholic fold. To emasculate the innate moral/spiritual militancy (hardly aggressive-warfare/nationalistic) of Catholic Faith: an élan captured in the words of Our Blessed Lord, when leaving the Supper Room, “now is the time to gird on the sword”. The illegitimate but immovable establishment of a permanent, all-determining, skeptical, effeminate and destructive chosen few in the Church’s own domestic household being the aim: the very idea of which is utterly foreign not only to Faith but to the Church’s four identifying marks of oneness, holiness, catholicity, and apostolicity, noted above.

          Thus the case before us: an incongruity against the native clerical and popular openness of the Church, this novel idea that Heaven and its chosen seers should have busied themselves with the transmission of weighty and protracted secrets solely to members of the Church hierarchy, or perhaps more directly to members of the Vatican bureaucracy. Holy and miracle-laden manifestations over the past century and more that were plainly meant for the profit of the Church as a whole, having indeed occurred during times of public catastrophe for the Catholic fold. While, again, to suggest that such domestic-Catholic matters are mere trivia or power-irrelevancies to the ambitions of the enemies of faith is to underestimate these cunning souls indeed: a world-wandering people who know not to leave a single stone unturned in their ever-observant and destructively-studious path. Being possessed of a consistent millennial ambition to thoroughly honeycomb and undermine both church and state, across the globe. The latter in particular in our own present day, through the ranging global machinations of Bush/Pilosi USA. The Jews—not only through historical instruments of high-finance, gangsterism and piracy but also through an inseparable and unwaveringly pursued futuristic/exclusionary cosmology—seeking nothing less than the erosion or violent or systematic uprooting of all Christian and even human landmarks and institutions of all times, according to the tumultuous principles of their own weird sort of worldly, elitist, “progress”-worshipping eschatology. A people who tend to turn out weird ancillary microcosms in other nationalities as well: as in revanchist movements of Kurds, Georgians or Armenians, or a Serbia which every few decades goes on a rampage of destruction of Catholic tombstones, church-records, church-buildings, and a wholesale parallel slaughter of Catholic populations across Croatia and Bosnia-Herzegovina. The aim of synagogue string-pullers being a global destabilization to clear the ground for the ever-impending, false, futuristic Jewish “Messiah”: namely, the Jews or “Zionists” themselves. These "enemies of mankind" today firmly ensconced, as from a singular place-of-command, in a corrupt and decaying yet uncannily rampant and overpowering USA. The Jews conducting a millennial and alternately quiet and catastrophic pan-national and institutional penetration, which in modern times amply accounts as well for the bomb-throwing élan of so many sects, communes and technological brave-new-worlds alike, in the development of which Judaism has by its own boast had a major share. This original and underlying anti-establishmentarian movement of all times, Christian era Judaism, according to its own strange and twisted phenomenology, finding an enemy of special stature in the Catholic cult of miracles, in accurately-recorded apparitions and messages from God. Especially when they contain strong warnings against the very pan-institutional machinations of the joint Jewish/secret-society cabal.

          Hardly surprising, then, in view of the above, can be the Church’s establishment of the Inquisition: almost entirely as a tool for the ferreting out of Jewish moles in the Catholic Church or state: that admirably-efficient judicial tool erected in special formidability by a Spain just emerged from eight centuries of a Jewish-brokered Muslim rule. With mad, astronomical claims of “Protestant martyrs” of Chick Publications and other such “Born Again” Jewish-sponsored mendacity-mills to one side—who for instance claim "victims" in the millions when in fact under Torquemada himself there were remanded for capital crimes to the state only some twenty-six or twenty-eight, mostly Jews—the Inquisition having been a patient and laborious effort of churchmen to counter noted ceaseless synagogue attempts toward a deep and intricate—mincingly “enlightened” and “concerned”—Jewish involvement in Church/state affairs. Invasions again by mysterious permission of Heavenly design. Hebrews of early modern times, the very time of the Medicis, sometimes being found to have mounted to positions of great civil or ecclesiastical influence and power: posts sought indeed by a sort of twisted Judaic necessity, and, again, tolerated within the inscrutable confines of the divine cosmic plan. Since for one thing the Synagogue, the veritable goad or scourge of God, employed with matchless efficiency to try or temper popes, polities and souls, could hardly have survived its many global A.D.-era adventures in church/state intrigue had it not had the Church to come back to—in a recourse taken continually—as a safe and relenting harbor for friend and foe alike. Catholicism, as suggested, wherever found, representing a hand always outstretched, ready to forgive: sometimes indeed even indulging an undying, plainly-dissembling foe. The children of God being indeed “unwise in the ways of this world”. Here being a see-saw church/state infestation through which the histories of doomed nations like Visigoth Spain are to be interpreted in the most lucid, accurate and striking way, as described in tragic colors and in an especially forceful manner in the record of that nation’s eighteen church councils. Synods which raised an urgent alarm already eight centuries and more before Inquisitorial Spain. In a late-ancient and early-medieval state which was a genuine Catholic theocracy, a marvelous New Covenant coming-of-age reminiscent of the Israel of old (Collins, The Arab Conquest of Spain. Blackwell: 1995). Being nonetheless destined by well-boasted Jewish intrigue—as with so many other venerable nations of the known world of the time—to fall under the Muslim pale.

          Yet these latter early-medieval, mostly-nomadic witnesses of hermitical holiness in Syria and the in the Egyptian desert of the Thebaid, in their own turn, had themselves repeatedly been on the very brink of conversion to Catholic Faith: Arabs having continually dabbled in a variety of quasi-Christian sects vaguely akin to an anti-matter Dualism, Gnosticism or Emanationism that for millennia had held the whole East in thrall. Tribesmen—much like the Apaches here, for centuries raiding around the edges of the Spanish colonial pale—seemingly destined to bring to the teaming Household of the Faith the delight of new and unfamiliar dialect and manners, a promise of energetic expansion of a peace-loving Gospel of love. Bedouins at length, alas, true to the unyielding purism of their past, being subverted into a militant radical monotheism remarkably akin to its Hebrew source. In a confusion of unmitigated holiness with a merciless rigor against humanity, indeed in the case of the Muslims against their own very bodies, minds and souls. Islam having apparently been fashioned by the same synagogue into a near-irresistible military vanguard for the global expansion of its own political and commercial influence alike: the unification of markets, methods and influence-peddling being plainly the aim. With the very Mohammed at the center of the sect—a man of whom there is no historical record for the first seventy years or so of Islam's existence—being himself allegedly a merchant by trade. With the deepest historical roots of that baffling creed—at whose heart remains a certain black stone, venerated since time immemorial, still enshrined somewhere along the path of the Hegira—being lost in a dense fog of regicides, clan vendettas and other bewilderingly-complex intrigues. Struggles which covered the entire first century and more of Muslim existence. Bloodlettings whose internal field of conflict extended across the entire Mediterranean, and into the Far Eastern, worlds. Strifes and fratricides, incredibly enough, typically following directly on-the-heels of epic and unprecedented armed conquests, almost before the dust of war had settled down. While today and since the eighteenth century the vast global Muslim territories—in the case of the Turkish Empire being conveniently termed the “sick man of Europe” at the beginning of the period—have at last become the coveted prize of Western and more recently Israeli ambitions toward a brutal revanchist ownership or control. The Jewish treachery—“turning a profit” at every turn—thus indeed and notoriously knowing no bounds, nor friends, whether historical or of any other kind. A lesson we might well take to heart in our own rabidly-pro-Israeli foreign policy decisions today. For in the Jews—utterly-unrepentant descendants of the epic Deicide—we are dealing with a people with values diametrically opposed to Christianity on every score—providing a precise reverse-image of the revolutionary wholeness of the doctrine of Our Blessed Lord. In the view of which fact the use of the term "Judeo-Christian" can be seen for the symbolic apostasy, the hybrid poison pill that it is: personally, nationally and ecclesiastically as well.

          But returning to the noted apparitions, and taking first the earlier of the two visions—itself, like Fatima, attended to this day by cures and other miracles of the most prodigal kind—in La Salette we are met with a supposed reserving to Church authorities of certain especially-grave words of Our Blessed Lady. Indeed, there was a publicly-disclosed portion as well, portentous enough in itself: one which predicted the coming Potato Famine in which millions across Europe would die, this as a punishment for certain sins, like a newly-inaugurated shopping on Sundays, of which the Blessed Lady spoke. But concerning the alleged secret portion, having to do with intrigues and global/ecclesiastical affairs, whether its confidential nature was by Mary’s command or by choice of the seer Melanie, I don’t remember, nor am I sure if this point was ever firmly established. Although it does seem likely that a humble and devout recipient of a heavenly message of ominous content would have felt unworthy herself to proclaim it, even had she not been forbidden to do so from above.  But finally, some decade or so later, when this secret segment of the message of La Salette had not as yet been announced, the girl, by now become a woman, felt compelled to release it herself. This after numerous pleadings with the Vatican to do so on its own account, requests which had uniformly proven of no avail. Whereupon the Vatican of the time not only refused to divulge any such “secret”, but seems indeed to have professed no knowledge of the existence of such a confidential missive at all. This in a response remarkably like those nebulae intimated rather than announced by the Vatican of John XXIII vis-à-vis the “Secret” of Fatima some 100 years later: he who was the supposed reigning pontiff in 1960. While to those of us who do not accept Vatican II and the massive and clearly foretold changes in the Church it brought into being—among which was a baldly heretical absolving of Jews from any special blame for the crucifixion of Christ, that one act over which they veritably preen themselves to this very day—the oddly-arbitrarily delayed “date of release” should be staggeringly significant. Having fallen where it did in time: namely, after the beginning of the long-secretly-planned pontificate of the first of those many of us consider to have been anti-popes. A date-of-release however which itself was allowed to pass by, and now so many decades later with no believable official disclosure anywhere in sight.

          As we labor in all this to demonstrate: the term “secret” is gradually seen to be meaningless: or like so many other cleverly-intruded expressions of Jews, to change its meaning like a chimera as alternating uses require. While other similarities and proportionalities do indeed abound between the two public prodigies, Fatima and La Salette, and even in the manner-of-treatment of many other less-publicized miracles, apparitions and heavenly missives that would come in between. With the “secret” of La Salette, as finally released by Melanie, dealing with prophetic accuracy with analogous predictions, and subsequent irruptions, in the Catholic world of the late 19th century, to those that would come in the wake of Fatima, and with Vatican II. Mortal spiritual cataclysms of which a synagogue-brokering is always an intrinsic part. An undisclosed portion of a message, almost predictably, which the Church of that and subsequent times seems to have more or less forbidden our reading. This despite the fact that only two years would separate La Salette from the near-universal revolution of 1848, in many ways highly germane to what the "secret" missive contained, an upheaval which brought apocalyptic disorders to Rome and most of the major cities of Western and Central Europe: an outbreak which understandably magnified Melanie’s sense-of-alarm about a warning as yet undisclosed. A titanic uprising, that of the mid-19th-century, with less-obvious secret-society tentacles reaching indeed all the way to China and the Teiping Revolution: in the latter of which, in the end, some fifty million souls expired. A time, ultimately extending some twenty to thirty years after the La Salette apparition, which in Europe would see the armed attack of Freemasonic forces of the Duke of Savoy upon the Papal States and even the forcible breaking-up of the then-sitting Vatican I Council by the same godless troops. A synod just then reevaluating such ponderously-relevant matters for our times as the Church’s doctrine on war: an issue set to be debated in light of the gradual transformation of armed conflict into little more than a calculated tool of aggrandizement for the same utterly-non-patriotic global elites under study here. Promoters as well of a parallel radical separation or divorce of religion (or “church”) and state, a destructive view which flaunts basic societal foundations much dealt with on these pages. A twisted modern-day understanding of the state, a striking departure from settled Catholic doctrine from Augustine to Aquinas to Mariana, a stark novelty which, but for the early-twentieth-century exception of Pope St. Pius X, would be unopposed by the post-La-Salette Church in any meaningful way to this very day.

          Likewise, close on the heels of an invasion of Vatican territories not seen since Barbarossa in the twelfth century would come a swift and steady Vatican-II-foreshadowing interpenetration of Modernist heretics into colleges and seminaries the world over. This a train of events which as suggested bears ready kinship with predictions in Melanie’s alleged “secret” portion of the message of La Salette, containing words to the effect that the “forces of Anti-Christ” would take over Rome sometime before the year 1900. (Indeed, by the end of the 1870s the papacy was destined to be confined to those few buildings in which it still to this day resides, and Rome itself since then has never again been so Catholic as before). While finally even Melanie herself—forming a forlorn cameo-portrait of a stricken life, finding many-a close personal parallel in the post-Vatican-II Catholic world—was fated to die in obscure poverty, after having been subjected to what was in my own opinion a vicious, carefully-fostered campaign of discredit against her that would last until our own very day.

          Thus, just as would prove true with respect to Fatima, a La Salette fully-disclosed would have afforded a dark and irreplaceable backdrop to lend meaning and color forward in time, even into our own day. Future grave factual events of the late nineteenth century bearing a striking relation to alleged unannounced portion of the message of La Salette on several planes: a missive mysteriously withheld which plainly provides critically-needed divine interpretation to treacherous, barbaric and bewildering times and deeds including our own. For instance as to the state to which the Church has been brought, and why it is that we Catholics of today live in a world that is for all practical purposes dictated to us. In a post-conciliar world hardly bursting with long-awaited Vatican-II-era projected vistas of new-found Catholic freedom and joy. A neo-Catholic milieu however found within a few short years and in an entirely negative sense to be eons apart from humbler, earlier decades. A New Church indeed completely transformed, by dint of harmless-sounding vagaries of conciliar decrees, as if by a supererogatory sort of preemptive admiralty law: finding stunning parallel indeed in analogous across-the-board transformations of the USA under successive expansions of what has come to be known as the "Patriot Act": the latter's innumerable public and secret provisions, prisons and courts bypassing with sweeping new powers the Constitution and the Bill of Rights on every score. In a Church thus obviously under control of the same global secret-society-driven hostile force as is the United States and the EU as well, grossly-underestimated abandonments-of-Faith being found out in the mostly-empty pews, with the mostly-elderly in a scant attendance of mass-schedules that are lose indeed, with church-closures likewise proceeding at a staggering pace. A fate which a TV church like EWTN might blithely minimize to unwary minds of some, but which will flow over the earth like murky primeval waters when such timid enterprises are finally completely compromised or even formally Protestantized, or perhaps more likely quietly close down. Only dimly remembered now being those earlier overflowing congregations, with as many as ten or twelve masses of a Sunday (in Ireland, as at the Pro Cathedral in Dublin, with many more), packed to the doors, which were however adjudged by post-Council bishops to have been shallow believers, unworthy of Catholic Faith (“it’s quality that matters, not quantity”). An evaluation—of those who trod the ancient stations of the cross frequently, who knew well to tell their beads—made to us by a host of major and minor ecclesiastics a significant number of whom would later rock the world with their own child-molesting atrocities. Condemners of earlier Catholics, of pious familiar figures perhaps of our own very youth: a time when we so freely, if without either tumult or fanfare, inhaled the “liberty of the children of God”. Regular Church-goers who included our parents, our neighbors, our Confirmation or Baptismal sponsors: these being adjudged as having been lukewarm, backward, or even (horrors) lacking in that much-adored ambiance of our time: “cool”. That mystique which however is plainly nothing other than a radical incapacity for charity or divinely-inspired love. An inner-impotence indeed often decried as such, in heartrending lyrics, in moments of candid avowal, by its chief models and practitioners, as tragic youth idols fall miserably, one by one. Representing a whole generation of youth robbed of that Divine Spark which is ever ready to ignite the human heart, soul and mind. The clean-cut, cultured, light-hearted or gravely-mannered Slav, Anglo, Italian and Hispanic youthful congregations of mid-century being succeeded by today’s tidy numbers of middle and upper class Catholic prep-schoolers, ivy-league collegians and seminarians, people who sometimes seem oddly like spiritual sun-bathers on a post-zero-hour Hiroshima. Who appear to mentally congratulate themselves on being members of an elite club of luxuriously-shrinking size. As the hallways and dormers of the once-ranging Household of the Faith are summarily and with little ado boarded up one by one. Some of whom even speak of a “new catacombs” almost as if they were romantic locations of screen-set adventure and intrigue.

          Manifestly, the noted “secret”, had it been announced in 1846, might easily have forestalled many evil things, and at least have greatly mitigated a profound ongoing “sense of shock” with which we all still live: with noted complacent ivy-leaguers and their parents perhaps alone excepted. The authentic Catholic Church from the days of the real-but-less-photogenic Coliseum and Catacombs having hardly been a privileged parochial or Catholic-prep-school few, but rather having overwhelmingly been drawn from countless numbers of the poor, of slaves, or from pagan patricians or freedmen, random “hearers and believers” of Sts. Peter, James or Paul. A vast sea of increasingly-abandoned souls once again met with today—as if the Savior had never come—as if humanity had remained engulfed in the same dark atmosphere as before. “When the Son of Man comes, will He find Faith on the earth?”

          Truly, from out of La Salette and Fatima, rather than coming forth as a crusader ready to do battle against forces of evil, against this unprecedented loss-of-bearings, the Church is found to react in jerk-knee spasms, whether to a modern cult of “progress”, to immodest fashion, to worldly custom or song. The Household of the Faith—out of which intrepid priests could once have been seen to emerge, like battle-hardened warriors, displacing racks of pornography from street-corners and drug-stores, and depositing them in rivers or sewers—this same Church finding itself in mute passivity before such Jewish-mentored global pro-abortion policies as the anti-life committees of the U.N. Before tamperings with the genome, abominations which resemble flights of hubris at the Tower of Babel or among technocratic initiates of ancient Pharaohs. The forces of godlessness having largely convinced man of his utter independence and impunity, his blank-faced dispensation from the personal and official worship of God. The Church today hardly setting the pace in all things on this earth, or inspiring governments, as she is divinely commissioned to do. As the whole of the Bible bears witness in countless confessions and deeds, and in those compelling words of Our Blessed Lord, “You are the salt of the earth”. A universal catalepsy—according to some interpreters corresponding mystically to the last few moments of agony of Christ on the Cross—which I contend was the result of express design, especially by infiltration, of the ever-conspiring forces of the Synagogue. Whose lines of attack are invariably of this same cunning, dissembling and dishonorable variety as those before which Peter himself once momentarily cowed. La Salette and Fatima thus coming to form but sad commentaries upon what has now become a strange, transfixing and counter-civilizational fait accompli in both church and state.

          In recounting all these disturbing things, however, it is essential to affirm that, even in such times as these, if in mysterious ways, “the gates of Hell shall not prevail against her” (the Church). That she still continues not only in her condition of trial and exile—sharing, apart from certain indubitable yet limited guarantees, the very lot of mortal man—but also to bear her four marks of authenticity, being one, holy, catholic and apostolic—even if she bears them today in a new and unique kind of catacombs. For as suggested above the chief misunderstanding of Catholics and non-Catholics alike with respect to the Bark of Peter seems to be this “all or nothing” notion of a continual processional triumph down the ages of time: the sort of metallic victories which heresy always brassily imagines or implies. That which goes especially well with vaunted upper- and middle-class triumphs of the “American Dream”. An earthly-glorious condition however never promised by Our Blessed Lord. A true Church, quite the contrary, which must ever bear resolutely, stained with blood, dampened with tears, the holy Cross. The winner of few fortunes, prizes or popularity contests at all.

          Yet until Vatican II the Church’s Sacraments and holy ministrations had continued much as before, with the chief difference having come on the level of omission: as in the neglect of certain traditional elements of morality and spirituality, as well in the here-discussed failure to transmit sacred words sent from above. While finally even today, decades after the fateful events of the 60s, faint stirrings of the Holy Ghost are here and there evident, if mostly local, isolated and inchoate: this as harbingers of the day, so soon to come, when He will take back the world from the forces of death and error. The Divine Dove being even now poised to unleash an unquenchable firestorm of Divine Love which will ultimately find the whole earth at last Catholic, living in peace under the reign of Christ the King.          

          But meanwhile the century-long Vatican I to Vatican II interval formed a strange hiatus punctuated with other Marian apparitions of the most urgent and miracle-laden kind: including Our Lady of the Poor in Banneaux in Belgium of the 1930s, revealing a heavenly mother’s hovering solicitude regarding our era’s worsening plight of the “market-system”-dispossessed. As well as the vision of Bourange of the same decade and land, and finally Our Lady of Garabandal in Spain during the very years of the robber-Council, 61-65. During those many years a rupture with the venerable and uncompromising Catholicism of the past being maintained amid studied appearances of the most yawningly-standard of administrative or even “housekeeping” routines: this by way of an infiltration of Jews, Freemasons and other occultists, whose first Vatican mole had already been boastingly acknowledged by world Judeo/Masonry around 1815. This novel blend of radical humanism and unforgiving Judaism finding every moral excess to deserve limitless mercy, while holding in distain or even enmity any attachment to virtues and disciplines of old. However, as noted above, little does the fiend recognize—he under whom Jews and occultists labor so unceasingly—that this his audacity will be his own very undoing: in a coming defeat, predicted by saints, intimated in the lines of Holy Scripture, comparable only to the Redemption itself. After which we have the word of holy and distinguished authors that he will never again attempt to infiltrate the Church: an adventure which will have proven staggeringly costly to the interests of his own dark and morbid realm.  Having foolishly and presumptuously called forth an annihilating Heavenly counterattack which in fact I hold to encompass the final pithy essence of the Fatima Message, as discussed above in my own interpretation of same. That analysis whose full version is to be found under the hyperlink entitled Russia, the Salvation of the Christian West. For in the end “Russia will be converted and there will be peace”, in the words of Our Lady of Fatima: a prophetic statement I hold to encompass not just things military but the whole orderly consolidation of the Kingdom of God on earth which we the faithful so longingly await. Mary will crush the head (the pride) of Satan beneath her feet, and not just stand by passively reacting as he rifles both Church and state.

          Turning again to the Fatima saga, another thing which strikes ones mind forcefully, upon hearing a summary of the Message and its attendant miracles and monthly apparitions, six of them in all, is the tremendous disparity between the gravity of the few matters published in 1917, on the one hand, and the rather conventional devotional exercises—of course good and innocent in themselves—which would be presented by Sr. Lucy and the Church authorities as practical answers or remedies to such ominous things, on the other. One senses that there is something missing, some critical motivator removed, in a message which would be ratified by the spectacular Miracle of the Sun, seen by a vast multitude, gathered in the central Portuguese sierra. A prodigy in which the heavenly body appeared to rotate wildly, and then to plunge to the earth, extorting wails of panic and prostration, only to recede after some minutes, majestically. An event acknowledged in every detail by the very freemasonic press of Lisbon, whose reporters and cameramen had only come to scoff. A misproportionality being detectable as well in a setting in the scales opposite Sr. Lucy’s Five First Saturdays devotion—a near replica of the Nine First Fridays of St. Margaret Mary—of the staggering prediction of a coming Second World War (the First being not yet over), of a yet-further-in-time final conversion of Russia to Catholic Faith, as well as of the entirely-unintended publication of one of the apocalyptic elements of the noted “Fatima Secret”. Namely that (no doubt in the midst of all the other cataclysms revealed in the Secret) “(somewhere?) in Portugal the dogmas of the Faith will always be preserved”. Knowing now as we do that there was much more involved here than meets the eye, that great gaps exist is what was supposed to be passed along, that terrible things were indeed in the offing, with respect not so much to war—with which revealed portions of the Apparition amply dealt—but to the Faith itself. Staggering eventualities of which the above few brief sentences give us an intimation which bewilders more than it reveals. In a missive from a good God Who would hardly confine Himself to duplications of the conventionally pious on the eve of such an ostensible triumph of “the gates of Hell”, regarding a Fatima apparition in which, furthermore, Mary had already appeared, as at Lourdes, as Our Lady of the Rosary. So that accordingly the devotional aspect is already strong, maintaining indeed a striking unanimity-of-methods that goes all the way back to the Battle of Lepanto and St. Pius V. When the feast of the Most Holy Rosary was first victoriously celebrated and enshrined. HHHujuMa MMMMMMMkl;d;lkSo that the true gauging of the significance of Fatima—and the treason of keeping any of it “secret” for any length of time—as likewise the putative corollary refusal of any of the popes and anti-popes of the years since Fatima to consecrate Russia by name, as directed by Our Lady in 1917—can only be judged against the dark backdrop of what was so shortly to unfold on many planes in both the Church and the world. (Later note: Have read just now (10/08) that Pope Pius XII did indeed make this consecration to Russia in 1952—which would fit into the parameters of our Lady’s prediction that the consecration would be made “late” in  time—and also of her seeming reference throughout the Message to this same single pope—identifiable on other scores as Pius XII—as the chief agent of this Heavenly collaboration. But this new discovery—which seems to have basically been buried all these decades—subject like all else regarding Fatima to the conspiracy of silence of an increasingly enemy-occupied Vatican “bureaucracy”—not to mention global media—this revelation doesn’t at all change the thesis presented here. Rather does it cast a singularly-hopeful ray of light upon a gradual transformation of Russia—seen already in the regime of Khrushchev—that I hold will culminate in her embrace of Catholic Faith, and leadership of the Catholic world.)

          But the confusion surrounding the Fatima message thins considerably when we dare to call into question Sr. Lucy's account: that upon which all the "official versions" of the apparitions are more-or-less entirely based. Could it be possible that Sr. Lucy was not only a poor and inefficient transmitter of a Fatima message she had been left behind specifically to promulgate, but that she even lied about some relatively minor matters that had to do with she herself? Is it possible—in view of the near-total lack of any word-for-word corroboration of Francisco and Jacinta—that Lucy herself wasn't at all promised eternal salvation as were these other two? And that to save her pride and vanity she attested to this beatification nonetheless? If this were the case, then a great many things come clean instantly. Therefore we continue again the original article from here:

          Thus would the new apparition noted above, allegedly seen in the chapel of the Dorthean convent where the seer was a religious at the time, in 1928, eleven years after the original Fatima prodigy, be attended by another message, that of (to paraphrase) the “acceptance of the pains involved” in the “duties of ones state in life” being the “only penance now required”. Strange words indeed, received by the faithful from this rather plump nun, allegedly gotten in turn from a Blessed Lady who is never heard to make new doctrine-impinging demands, let alone to modify two thousand years of universal penitential tradition in the Church. While just as strange is the contrast of this new injunction with the reparatory élan displayed some years earlier and so heroically by the other two Fatima seers, Francisco and Jacinto: both several years younger than Lucia. With Francisco constantly repeating his desire to “console His God” at his own youthful expense: inventing penances of an extremely painful kind, whether kneeling upon sticks or stones to pray or wearing knotted cords to bed, denying himself that sleep for which youth so imperatively craves. Or even pouring out his ration of water, taken out to the fields, for his flock of sheep to consume, rather than himself. Even though his head would later inevitably ache with thirst. Desiring to prevent souls from being lost forever in Hell: the horrific vision of which he and the other seers had indeed seen, opening up as a pit at their feet, an experience which would henceforth never be far from his and Jacinta’s minds. Heroic practices matched in every way by this younger and temperamentally vivacious sister, sacrifices indeed readily approved-of by the heavenly visitant with only one exception: sleep deprivation.

          Hence is a glaring contrast evident in this strange and oddly-insipid new injunction, one which swells in magnitude when compared with burning appeals of the Heart of Jesus issued through his holy emissary, the Spanish sister Josefa Menendez, roughly from 1920 to 1923: only some two to five years before this “apparition” of Lucia, and several years after the Fatima Apparitions. Heavenly interviews in which the lack of sufficient numbers of victims souls to offer prodigal penances, to prevent the loss of so many who will otherwise be damned for all eternity, is bitterly lamented by this divine Spouse of souls. Indeed, and in an even more direct contradiction to the duties-of-state focus of Lucy’s purported new message, Our Lord would repeatedly admonish the same Sr. Josefa, the humble religious in the cloister of Les Feuillants in France, not to “worry about getting things done”. This blunt command being issued to one who had a singular repugnance for anything spiritually extraordinary, and a proportional insatiable attachment to the obscure labors of a humble religious life. That common life, that “first love” with which her constant visions and bizarre and agonizing infernal abductions so chafingly interfered. While joining such divine testimony as well, finally, is a then-recently-canonized St. Therese the Little Flower, of the very same Order of Mount Carmel into which Sr. Lucy was just then seeking entry. A youthful prodigy-of-holiness who in her un-abridged autobiography lamented the degree to which life in a contemplative convent, already in the late nineteenth century, had become distracted from its main task, in an engrossment with, you guessed it, “getting things done”. Duties indeed, when placed within the disciplinary structure of monastic obedience, but of value in that setting (or for that matter in any other) only as they relate more or less directly to the glory of God and the good of souls.

          Further, beyond the ranking of daily duty as a singular value-all-its-own, and getting into the advanced and sophisticated new spiritual diseases that have followed close on the heels of such a preoccupation, there is an utterly-unprecedented kind of functional obscurantism which has come into being, part of an all-too-familiar deadly specialization which compartmentalizes man’s life like a rat in a busy “work-a-day” maze. At issue being an ultra-morbid form of a Gospel-proscribed immersion in the soul-throttling “cares of this world”: a condition in which there exists a further inevitable and constant compulsion toward a higher and more-spiritual state becoming reduced to a lower. For contemplatives to become like missionaries, for parish priests to become like mere social workers, for the working man to become a sort of (no doubt dutiful) dockside goon in his speech and conduct. As the incomparable drachma of the Heavenly interior kingdom is steadily diluted with the dross of ceaseless activity: shunning communion with that divine Act, that Thomistic Simultaneous Whole, Who is still and unchanging Activity in its most absolute form. The interconnected, tumultuous and profoundly-distracted “busy world” phenomenon being glorified today, like all else of its kind, under the glittering and unassailable moniker of Jewish “progress”: all this seeming to be further glorified by Lucy into a new apotheosis in the clouds.

          Even with respect to something so esteemed as science, within this progressive pantheon of manufactured values, what is unfortunately involved morally is foremost a certain curiosity which is condemned in no uncertain terms throughout the ages of the Church. This no doubt and after a point whether we speak of speculative mathematics, space-probes, gene-engineering, or any number of these pursuits: with the jet-fuel of the new “duty” begetting ever-newer and stranger things as time goes by. For the mind of man is indeed capable of an infinitude of things, and not all of them are good or truly useful, or worthy of a human attention capable of communion with the angels, with the very Mind of God, in a laboratory entirely of the Deity’s own mysterious and incomparable choosing. The mind of man indeed becoming restive, sick unto death, with this new, breathlessly-engrossing but ceaselessly-fragmenting, bewildering and unsatisfying agenda. A new kind of lab equally obsessed with myriad “noble experiments” in government and social theory, schemes fruitful most notably in war and unprecedented misery. Penalties airily accommodated by George Bush and his ilk as “freedom’s price”.

          Here, then, is a sort of science which might easily be somewhere at the pithy essence of that “tree of the knowledge of good and evil” of which Adam was forbidden to eat. For there is a kind of knowledge which is evil in the sense of not being pursued for any wise, good and upright purpose, but by the insatiable propulsions of a proud, restless, insanely-curious, power-hungry mind. A knowledge not-for-good-purposes, like King David’s divinely-chastised taking-of-a-census. In which the children of Israel were “counted as if they were cattle”: in a striking forerunner to a statistical analysis which would become the methodological leitmotif of modern life. While as noted and true to such a form the “scientific” discoveries of the past two centuries have indeed paved the way for few truly good things, especially on behalf of that part of man which matters most, his soul. Having inaugurated an unmitigated era of death and suffering for souls and bodies, hearts and minds, without parallel in the annals of time. As if this frowning new god of science, of progress, if admittedly allowing for unheard of new population growth, demands in grim compensation a proportional increase in human sacrifice, in "economically necessary" wars, in billions (yes, you read right) of abortions each year, alike saline, surgical and by standard "birth control pill": which dooms each newly-fertilized ovum to be denied attachment to the life-sustaining wall of the womb. A toll of infant sacrifice which would make early Canaanites and their eager Israeli imitators green with envy. While looming too are new potentials toward the final ultimate “scientific” annihilation of man, with only some few ruling elites and their perhaps-cloned offsprings being allowed to remain. Yet much worse still is another inner misery induced by these means: of man losing his azimuth, his ambiance, his sense of direction, all the while he gazes hypnotically at the distant stars.

          But perhaps more disturbing still, and at the very crux of the new Jewish triumph over Faith, is the degree to which this harmless-looking little phrase—“duties of state”—this new sine qua non of Sr. Lucy’s idea of penance, however good her own intentions might have been, would be used with matchless efficiency to crucify those Catholics after the noted council veritably driven from jobs and social positions, condemned to endure all the attendant family dislocations and the trail of tragedies this would so often entail. Devout, tradition-loving Catholics, conscientious in all their dealings as it were by definition: these becoming first and primary victims of the global or universal amorality which debauched upon the entire world so thunderously from the broken dam of Vatican II, and the keeping-secret of Fatima and La Salette. Paragons of genuine and upright daily duty than which few more rigid could have been found: these being brought before the bar of family and neighborly opinion, seemingly with the complainant, by dint of a closed-mouthed Lucy and myriad others of her kind, none other than piety itself, and with the court-herald the noted convocation, holding forth in clarion, vindictive tones. A Council, and a new “duty”-driven way-of-life, which together comprise the twin trumpet blast of victory of World Jewry. Notable ultimately—if no longer in the fashionable nebulae of the gathering, but rather in the harshest of practical terms—in the world-hegemonic ascendancy of the Skull and Bones presidencies of the crypto-Jewish Bush family, father and son: scions of a family whose bloody hands were already evident in stygian Opium-trading deeds of the mid-nineteenth-century, the era of La Salette. Atrocities, even genocide, extending indeed at that time from China to Europe to the slavery-degraded USA. While a century-plus-later also-Bush Era ushers in a “Patriot Act” totalitarian tyranny to which “pious” Catholics of all shades of persuasion here so doughtily-duty-driven bow. Or in another sense cravenly pretend to be mere beggars at a public court of which they themselves are the historical founders. (Note of October 24, 2014: the administration of Obama is in most ways much worse).

          But the question remains: if my analysis of the later message to Sr. Lucia is accurate, then how could she have become so deluded, or why would she have departed so stubbornly from the path set out for her to tread by Our Blessed Lady? And how for that matter would this whole elaborate idea of yet-another secret come to be? One thing we do know of is her desire to leave the Dorthean sisters, whose congregation she had joined shortly after the apparition of 1917, and to enter instead at Carmel. This celebrated sister having become involved in a painful and protracted struggle with her superiors, with her bishop and later her diocesan metropolitan to this end: in a personal battle of wills that would at last reach Rome itself. And it is from here that I suggest that all the intrigue takes its origin, in the form of a bargain whose consequences were cosmic and momentous indeed. While there seems the additional distinct possibility, in view of all these elements, of the devil himself having joined hands personally in this discrete project: this by giving Lucia a false vision. Long after the miracle-sanctioned celestial guarantees of Fatima had expired. Arguing toward which are noted disturbing elements in the apparition connected to the request for the institution of the First Saturdays devotion, that in which this new definition of penance is enshrined. A prayer-exercise as noted good and pious in itself, although the devil is notorious for counseling something indifferent or even good if it will bring about something else very bad. Noted incongruous visual elements recalling to our minds as well the old adage that the wicked one is always required in some way to leave behind his cloven tracks. So that within the turgid confluence of these many interests and designs—some of them of an alien, global and utterly unsuspected nature—Lucia may even have been prevailed upon to cut a deal with those increasingly in charge, ready to bring into being a new and treacherous Vatican. So that in return for a handing over to Vatican officials—among whose number were certain well-placed secret-society moles, whose like would be found in a future John XXIII and Paul VI—of thus-far un-divulged portions of the Fatima Message, Sr. Lucy would be allowed to enter the Carmelite Order, and keep quiet. The reigning pontiff of the time, Pius XI, arguably not having even been apprised. With “the Secret” thus being allowed to slip into a kind of limbo. A fate which finally, sometime in the 30s or 40s, after repeated public outcries, gravitated toward the mention of 1960 as “the earliest possible date of its public release”, or characteristically-vague words to that effect. A stonewalling announcement made at the time of the genuinely-pious but sadly-pliable pontificate of a Pius XII who was no Hildebrand, who wasn’t at all noted for his fighting spirit. A time, 1960, when the coming disastrous takeover of the visible reigns of the Church would be calculated to have progressed beyond any reasonable chance of reversal.

          Similarly, it is within this whole carefully-contrived framework of a deal that the diabolical introduction of a spurious vision and message would suit well a diabolical purpose, inaugurating this notion of the radical limiting of the ancient, ponderous and sublime biblical institution of Catholic penance to the pin-point of the acceptance of sufferings entailed in “duties of state”. A new and fatal concept whose blinding brilliance-of-conception is evident especially, and like so much else in the heterodox era of Vatican II, in the fact that it can indeed be taken in a sound and traditional way: as even Our Blessed Lord spoke to Sr. Josepha of spiritual perfection as being nothing other than, to paraphrase, “the performance of ones ordinary actions in intimate union with God”. But when weighed in the balance, the two statements can be seen to be quite different in their practical implications: suggesting those muddy waters which invading modern-day ecclesiastical barracudas most love to ply. For to speak of a radical limiting of the traditional idea of penance—“ordinary actions” being plainly a much more universal concept, one to whose moral significance penance would seem to be purgative, tributary or preparatory—this departure would provide an utterly novel principle that would in turn fit like a hand in a glove with an anti-spiritual humanism which had made sporadic inroads in the Church since the time of the Medicis. This new idea of penance—in a Catholicism for which a profound spirit of mortification is a quintessential historically characteristic, in a humanity whose “ordinary actions” cannot otherwise be perfectly formed—easily devolving, once the ugly slide of moral shale had begun, into the further notion that the performance of “duties of state”, in large measure understood as signifying “all things whatsoever asked of us by the boss” on the job, are all that is required for salvation. Here, then, finally, being easily encrypted the whole Jewish secular-messianic idea of the duty of Christians to slavishly and without conscience serve world-controlling, corporation-ruling Jews. Who believe themselves, through a profoundly twisted interpretation of the Old Testament, to be the rightful owners not only of the “wealth of nations” but indeed of we ourselves. As is born out so forcefully in oppressive, punitive labor policies of the Jewish Walton family’s Wal-mart, and a host of other such dominating firms. Rote and mechanical duty indeed and at last being found to take the place of spirit, in a thoroughgoing reversal of the central teachings of St. Paul, in a return to the spiritually-dead ethos of the Mosaic Law. Just as indeed the heterodox post-Vatican-II occupational morality leads us to believe. Into this, then, has slipped the sublimity of the Catholic ages, the marvelous balance and humanity of our laws, in particular of our labor/management conventions—which have duly undergone a profound decay since Vatican II—together with the legendary generosity and compassion of our notions of commerce and commonweal. Forming as the bulk of Christians today do a generation which their great-grandparents, were they alive, would no doubt despise. Hardly is any of this bowing and scraping to “our betters” demanded of us by our good and noble King, Our Lord Jesus Christ. For Whom humility involves a profound nobility of character, not a craven and subservient bend of mind, let alone a spiritless burnt-offering of our bodies, minds and wills.

          And then finally too there is the question: could Sr. Lucy have been satisfying a secret sense of envy, of resentment, over the heroic holiness and penitence of her companion seers, both of whom died a short time after the Apparition, after having been promised Heaven by Our Blessed Lady herself? While the latter’s conditional promise to Lucia of salvation—if her claim noted above of a like unconditional promise to herself be found false—the conditional requirement that Lucia "first stay behind to spread the message" being a striking departure from the sweet and motherly wording of her non-conditional pledge to the other two. Lucia's rather stern Marian injunction clothed in a tonal contrast which may well gain noticeability only after the fateful treasons and miscarriages of intervening time. Being strictly qualified by the requirement of the latter’s adherence “first” to the demand to spread "devotion to my Immaculate Heart"—which in the context of Fatima obviously means to spread the message as well, whole and entire, aspects both terrifying and consoling the message—something it seems Lucy would hardly prove able to do from the confines of a Carmelite cloister. For entrance to which she had vociferously fought, all the way up to Rome. Hence might Lucia—whom, again, I don’t wish to judge, but only to consider in a more neutral light than has typically been the case, departing from a bland post-Vatican-II acceptance of antipopes as saints, of "heroic virtue" as existing in anyone who "only says Lord, Lord"—hence might she have only provided in the eyes of Heaven the guardianship or conveyance, as it were, of her younger genuinely-saintly companions to the Cova de Iria. To the idyllic spot where the portentous missive would be received, and the staggering miracle unleashed, to be so full-heartedly responded-to, by these two innocent souls, providing potent penitential models for ourselves as well. A revelation in which Lucia was given a share, but upon which, misled, she would extrapolate beyond repair. For it would seem to stand to reason that Mary has few from whom to choose, in the revelation of secrets from celestial realms, in a twentieth century of a manifold impiety which poisoned practically every mind. While she could have found the angelic qualities she was looking for exclusively in little Francisco and Jacinta: the one seven years old, the other eight or nine. Youths whose pristine purity and heroic generosity and love—as in penances they seem to have contrived entirely apart from Lucia, and over which indeed she marveled openly—breaths forth in every line we read in the several Fatima accounts.

          Hence, finally, does a glimmer of interpretive penetration pierce leaden clouds in the ecclesiastical firmament when we consider that all this protracted neglect of Heavenly portends, this putative celestial classification of important parts of messages as “secret” or “reserved”—found in at least one other important private revelation in both the nineteenth and the twentieth centuries—all this makes perfect sense as a prelude to the above-noted partially-successful establishment of a “New Church”. One with which Lucia might have been brought to conspire—at first unwittingly, later in a careless abandon gratuitously termed "resignation", and finally as through a burst dam—one which would conceive and bring forth a radically new spirit, in profound obeisance to a new and global Jewish/totalitarian state. For the Synagogue, having infiltrated everywhere, into any group of more than ten souls, as noted above and in striking continuity with the narrative of the Epistles, has left no stone unturned, and despises no occasion by which it might discredit any elements, whether private or official, of Catholic Faith.