Every 13th May, we celebrate the memory of a heavenly event which took place just outside a little village called Fatima, in Portugal. There, just over one hundred years ago, the Blessed Virgin Mary appeared to three young children – Lucia dos Santos (aged 10) and her cousins, brother and sister Francisco Marto (aged 9) and Jacinta Marto (aged 7).
The appearances of Our Lady of Fatima, and the message She gave there, have been fully approved by the Church and declared to be “worthy of belief”. Now, this does not mean we are obliged to believe in them, nor even to have any interest whatsoever in them. But we ought to have at least an idea of what that message says. And for this reason, the authentic message of Our Lady of Fatima is produced below.
Our Holy Father, Pope Francis, who was present in Fatima on the centenary of the Appearances, on 13th May 2017, proclaimed the two youngest children, Jacinta and Francisco, Saints of the Roman Catholic Church. They are the youngest children to be declared Saints without having been martyred.
The three children saw Our Lady on six occasions in 1917, in a place called the Cova da Iria. The year before this, they had seen an Angel on three occasions – he called himself the Angel of Portugal and he taught the children prayers of reparation and gave them Holy Communion.
Our Lady would later call Herself ‘the Lady of the Rosary’ – and She would request the prayer of the Rosary every time She appeared to the children.
On Her final Appearance, She performed a great solar miracle, which had been promised several months beforehand, and which was seen by around 70,000 people – not only those gathered at the Cova d’Iria, but by many others across the countryside, even by some who knew nothing of what was taking place at Fatima, as well as by many others who simply did not believe anything heavenly was taking place.
Later, Our Lady would appear privately to Jacinta, who was by then approaching death; Jacinta and Francisco had told everyone at the time of the Appearances that the Lady had promised She would take them to Heaven soon. The Lady would also appear on a number of occasions to Lucia – one final time at the Cova da Iria, and then later on at the Convent in Tuy, Spain, and then at the convent in Coimbra.
The central message of Our Lady of Fatima is this; God is already deeply offended by the sins of mankind and He wishes us to stop sinning, to amend our lives and to make reparation on behalf of sinners (ourselves and others), by means of prayer and sacrifice.
The Blessed Virgin offered us a sure way to respond to Her request for reparation – devotion to Her Immaculate Heart, which would take two distinct forms.
The first form of the devotion is for the Church, enacted by the Holy Father, who would be asked to consecrate Russia to the Immaculate Heart of Mary. This Consecration was finally made by St John Paul II on the Feast of the Annunciation, 25th March 1984, and Sister Lucia was very clear that this Consecration was performed as Our Lady had requested and that it had been accepted by Heaven.
The second form is for all ordinary men and women, as well as for clergy and religious; for us, the way given to respond to the requests of Our Lady of Fatima is through devotion to Her Immaculate Heart in a different, and more personal form – the Communions of Reparation, also known as the ‘Five First Saturdays’ devotion.
Further to this, we are asked to stop sinning, to amend our lives and to pray, especially by means of the prayer of the Rosary, and through sacrifices willingly offered in reparation for sinners and for their conversion. A straight-forward way to achieve this is by means of faithfulness to our daily duty – every part of which we can offer to the Immaculate Heart of Mary as an act of reparation.
Our Lady said that if we respond to Her requests, there will be peace and many souls will be saved. If not, then many souls will continue to go to Hell and God will punish the world in various ways. In the end, however, the Immaculate Heart of Mary will triumph.
The Church has done what was requested of her; the Consecration was made and the message of Fatima has spread throughout the world. Now, it is for each and every one of us to respond personally in the way asked of us. In other words, we must live the message of Fatima daily.
The heart of this message is a great devotion to the Lord truly present in the Most Blessed Sacrament – this is the core of the Communions of Reparation, so that the Communion itself is the greatest means of offering the reparation asked for by the Blessed Virgin. It was also central in the apparitions of the Angel, whose prayers of reparation were focussed very explicitly on the Blessed Sacrament as he brought the Body and Blood of Christ to the children, adoring the Eucharistic Lord with them.
Fatima has been called ‘the Altar of the World’, such is the importance with which it is seen by the Church and by the Popes since 1917. All of our recent Popes have been devoted to Our Lady of Fatima and have either visited the Shrine at Fatima or have sent envoys there. The statue which stands on the spot on the Appearances has been crowned by Pope Pius XII and again by Pope John Paul II, who visited Fatima on three occasions. Mor recntly, our present Holy Father, Pope Francis, went to Fatima and on visiting the Chapel of Apparitions, marking the very spot where the Blessed Virgin stood, he placed a Golden Rose at the feet of the statue there.
The story of Fatima tells of Angelic apparitions, heavenly prayers, the Appearances of the Mother of God and Her requests to the world through three little children, to whom She revealed the great love of Her motherly and Immaculate Heart – and also a warning of the consequence of failing to listen and respond to Her requests. All of this was given with such kindness but also with great sadness. Lucia would later comment that the expression of the Blessed Virgin was always “serious”.
Fatima is a moving example of the great and universal call to sanctity proclaimed at the Second Vatican Council; today, the Church holds up to us the examples of Saint Jacinta and Saint Francisco, as models of that holiness to which we are each called. And if children as young as these can respond so generously to the message of Fatima – and in doing so, achieve great sanctity – then we have no excuse if we do not respond similarly.
Our story begins with the accounts given by the last of the three children, Lucia dos Santos, who would later become a Carmelite nun and take the name Sister Lucia of the Immaculate Heart.
Lucia’s Memoirs – Revealing the Story of Fatima in Her Writings
The following accounts of the appearances of the Angel and of the Blessed Virgin are based on Sister Lucia’s Memoirs, ‘Fatima In Lucia’s Own Words’, published by the Postulation Centre, Fatima, Portugal, 1976. All direct quotations are taken from this work. These Memoirs came about almost ‘by accident’.
In 1935, as part of the investigation into the holiness of little Jacinta, her body had been exhumed and found to be incorrupt. The Bishop of Leiria had sent Lucia a photograph of the body; in return, he received a letter from Lucia which noted her conviction that Jacinta displayed great sanctity, particularly remarkable in one so young. This set the Bishop thinking – what else could Lucia reveal about her little cousins, and about the remarkable revelations at Fatima, which had received the full approbation of the Church five years beforehand, in 1930. Indeed, the Portuguese hierarchy considered the revelations of Fatima important enough to act decisively and explicitly in response to them – in 1931, the Portuguese Bishops consecrated all of Portugal to the Immaculate Heart of Mary.
And so, the Bishop of Leiria commanded Lucia initially to write all she could remember about Jacinta, and this became the First Memoir, written over a period of two weeks and completed on Christmas Day, 1935.
This First Memoir suggested that there was still much that Lucia was not revealing and so the Bishop commanded a Second Memoir, which Lucia would write between 7th and 21st November 1937. It is in this Second Memoir that the Appearances of the Angel are first revealed, together with the first mention of the Immaculate Heart of Mary.
The Third Memoir was written in 1941, the year before the Silver Jubilee of the Appearances, and at the request of the Bishop in order to give more detail about Jacinta’s life, prior to the publication of a new edition of a book about her. To comply with the request for more information about her little cousin, Lucia realised she would have to reveal two of the three parts of the ‘Secret’ revealed to the children in the third Appearance of Our Lady in July 1917. The Memoir was completed on 31st August 1941 and it revealed the Vision of Hell, and the devotion to the Immaculate Heart of Mary.
The Fourth Memoir resulted from another request by the Bishop, made on 7th October 1941, in order to supply yet more information because of questions raised by the preceding Memoir; Lucia was asked to give a new account of the Appearances of Our Lady, to give more information about the appearances of the Angel, to write all she could remember about Francisco, any further memories of Jacinta, and to correct anything already written and which she considered to be inaccurate. The Bishop asked for this to be done quickly and the final notebook was given to the Bishop on 8th December 1941.
A Fifth and a Sixth Memoir were published much later, in 2004, in the book ‘Fatima In Lucia’s Own Words II’, the purpose being to collate information about the family life of Lucia and her cousins at the time of the Appearances, so that restorations could be appropriately made to the family homes of the children.
In 2006, the Sisters of the Carmel of Coimbra published a small book called ‘The Message Of Fatima’, and subtitled ‘How I See The Message In The Course Of Time And In The Light Of Events’. The book was written by Sister Lucia and gave her own thoughts on the meaning of the Message of Fatima. At all times, however, she was clear to note that this was nothing more than her interpretation and that the proper and ‘official’ interpretation could come only from the Church.
In the course of her religious life in Carmel, Sister Lucia was bombarded with letters and requests for information on Fatima. And so, in 1997 the Holy See, through the Congregation for the Doctrine of the Faith, authorised Sister Lucia to write a book whose English translation was entitled ‘Calls From The Message Of Fatima’, in which she tried to give general replies to the questions asked of her, and to offer broad suggestions on what the Message of Fatima asks of those who want to respond to it.
For those interested, there are a further two books which may be of interest in looking at the person of Sister Lucia, both of which are biographies. The first is ‘A Pathway Under The Gaze Of Mary’, written and published by the Sisters of the Carmel of Coimbra, Portugal, 2015, in association with the World Apostolate of Fatima. The second is ‘The Intimate Life Of Sister Lucia’, by Father Robert J Fox, published by the Fatima Family Apostolate, 2001. Both books provide a fascinating, objective and insightful look at the remarkable person of Sister Lucia.
Now, let us return to the story Fatima itself and listen to the descriptions of the heavenly events at the Cova da Iria, given to us by the only person able to do so – Sister Lucia, who was privileged to see, to hear and to speak with the Lady of the Rosary at Fatima.
The Appearances of the Angel
Properly speaking, the first mysterious events took place not in 1916, but a year before, in 1915.
Lucia had been given care of the sheep and one lunchtime in the Cova da Iria, she and her friends – Teresa Matias, her sister Maria Rosa, and Maria Justino – had just begun their Rosary, when suddenly they saw a figure in mid-air above the trees, looking “like a statue made of snow, rendered almost transparent by the rays of the sun”. The figure vanished at the end of the Rosary. Lucia’s mother, who had heard something about this event, decided it was nothing more than “childish nonsense” and put an end to it.
By the following year, 1916, Lucia’s younger cousins, Jacinta and Francisco, had obtained the permission of their parents to pasture their sheep, and so the three children joined together. It was springtime. As some of the pastures were already busy with other shepherds, the three children decided to take their sheep to the Cova da Iria, which was owned by Lucia’s parents, as it was far quieter there. There was a fine drizzle so the children climbed the hillside and discovered a hollow amongst some rocks, spending the day there.
After praying the Rosary, they began to play a game of pebbles. Lucia says that almost immediately, a strong wind began to shake the trees and a figure appeared in the air – it was a young man, around fourteen years old and of great beauty. Reaching the children, he said –
“Do not be afraid. I am the Angel of Peace. Pray with me.”
He then knelt, bowing until his forehead touched the ground, and he prayed this prayer three times –
“My God, I believe, I adore, I hope and I love You. I ask pardon for those who do not believe, do not adore, do not hope and do not love You.”
The children repeated the prayer with the Angel. Rising, he told them –
“Pray thus. The Hearts of Jesus and Mary are attentive to the voice of your supplications.”
Lucia said these words seemed to engrave themselves in the minds of the children, so that “we could never forget them”. Afterwards, the children would spend long hours prostrate, praying this prayer over and over.
Some time later, the children were playing at the well in the garden of their parents home, when the Angel appeared once more and gently scolded them –
“What are you doing? Pray! Pray very much! The most holy Hearts of Jesus and Mary have designs of mercy on you. Offer prayers and sacrifices constantly to the Most High. Make of everything you can a sacrifice, and offer it to God as an act of reparation for the sins by which He is offended, and in supplication for the conversion of sinners. I am it’s Angel guardian, the Angel of Portugal. Above all, accept and bear with submission the suffering which the Lord will send you.”
The Angel appeared to the children a third time, one day when they were pasturing the sheep at a place called Pregueira, which belonged to Lucia’s parents. Praying amongst the rocks there, the children were repeating the prayer taught on the last occasion by the Angel. Suddenly, an extraordinary light shone upon them and they saw the Angel once again.
The Angel held in his left hand a Chalice, with a Host suspended above it. Some drops of Blood fell from the Host into the Chalice. Leaving these suspended in the air, the Angel knelt beside the children and taught them another prayer, which he made them repeat –
“Most Holy Trinity, Father, Son and Holy Spirit, I offer You the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the Tabernacles of the world, in reparation for the outrages, sacrileges and indifference with which He Himself is offended. And through the infinite merits of His Most Sacred Heart, and the Immaculate Heart of Mary, I beg of You the conversion of poor sinners.”
Rising then, and taking the Chalice and Host in his hands, the Angel gave the Host to Lucia and the Blood from the Chalice to Jacinta and Francisco. As he did so, he said –
“Take and drink the Body and Blood of Jesus Christ, horribly outraged by ungrateful men! Make reparation for their crimes and console your God.”
Prostrating himself once more, the Angel repeated the prayer to the Most Holy Trinity and then disappeared. The children remained there praying for some time afterward.
Much later, Lucia would comment on the effects the appearances of the Angel produced in the children –
“The force of the presence of God was so intense that it absorbed us and almost completely annihilated us. It seemed to deprive us even of the use of our bodily senses for a considerable length of time. During those days, we performed all our exterior actions as though guided by that same supernatural being who was impelling us thereto. The peace and happiness which we felt were great, but wholly exterior, for our souls were completely immersed in God. The physical exhaustion that came over us was also great.”
The Appearances of the Blessed Virgin Mary at Fatima
One of the most interesting facts about the Appearances of Our Lady of Fatima is also a fairly unknown one. Throughout the Appearances, Lucia could see and hear the Blessed Virgin and spoke with Her. Jacinta could see and hear Her, but did not speak with Her. And Francisco could see Her, but he was not able to hear Her, nor did he speak with Her. Because of this, after each Appearance Lucia and Jacinta would tell him what the beautiful Lady had said. On at least one occasion, they were so overcome by the Appearance that they made him wait a full day before relating the content of the words of the Lady.
First Appearance: 13 May 1917
Playing with her cousins Jacinta and Francisco high on the slope of the Cova da Iria, Lucia was building a little wall from stones. Suddenly they saw what appeared to be a flash of lightning and decided to go home in case a storm was coming. And so they began to go down the slope of the hill. Almost half way down, they were near a small holmoak tree, about a metre tall, when there was a second flash of light. Standing before them on the little tree, they saw a Woman. Lucia described the scene in her Fourth Memoir, written in 1941. She wrote –
“We beheld a Lady dressed all in white. She was more brilliant than the sun and radiated a light more clear and intense than a crystal glass filled with sparkling water, when the rays of the burning sun shine through it. We stopped, astounded, before the Apparition. We were so close, just a few feet from Her, that we were bathed in the light which surrounded Her – or rather, which radiated from Her.”
And then the beautiful Lady spoke to them –
“Do not be afraid, I will do you no harm.”
Lucia asked where the Lady was from, and She replied –
“I am from Heaven.”
Asking what the Lady wanted of them, She then continued –
“I have come here to ask you to come here for six months in succession, on the thirteenth day, at this same hour. Later on, I will tell you who I am and what I want. Afterwards, I will return here yet a seventh time.”
Lucia then asked the Lady if she would go to Heaven. The Lady replied that she would, as would Jacinta and Francisco. Asking about two friends who had died, Lucia was told that one was already in Heaven, while the other was in Purgatory.
The Lady then asked –
“Are you willing to offer yourselves to God and bear all the suffering He wills to send you, as an act of reparation for the sins by which He is offended, and of supplication for the conversion of sinners?”
Lucia responded that she and her companions were willing to do so. The Lady said –
“Then you are going to have much to suffer but the grace of God will be your comfort.”
Lucia said that as Our Lady spoke these words, She opened Her hands for the first time, communicating a light so intense that as it streamed from Her hands, it penetrated the hearts of the children and the innermost depths of their souls, allowing them to see themselves in God, Who was that light. They fell to their knees and began to pray –
“O Most Holy Trinity, I adore You! My God, my God, I love You in the Most Blessed Sacrament!”
The Lady then spoke once more –
“Pray the Rosary every day in order to obtain peace for the world and the end of the war.”
After this, the Lady began to rise serenely toward the east, finally disappearing. Lucia commented that the light surrounding Her seemed to open a path before Her in the firmament.
Second Appearance: 13 June 1917
Kneeling near the little holmoak tree, the three children had just finished praying the Rosary. Some other people had also gathered near them, as Jacinta had told her parents about the first Appearance and before long, the whole village seemed to have heard about it. The children saw the flash of light and then the Lady appeared once more, standing gently on the little leaves of the tree. Asking what the Lady wanted of them, the customary way of beginning a conversation in Portugal at that time, the Lady said –
“I wish you to come here on the thirteenth of next month, to pray the Rosary every day, and to learn to read. Later, I will tell you what I want.”
The Lady then listened to Lucia ask for the cure of a sick person, replying he would be cured within the year if he was converted. Lucia then asked the Lady to take the children to Heaven. She replied –
“Yes. I will take Jacinta and Francisco soon. But you are to stay here some time longer. Jesus wishes to make use of you to make Me known and loved. He wants to establish in the world the devotion to My Immaculate Heart.”
Asking with some sadness if she was to remain on earth all alone, the Lady responded kindly –
“No, My daughter. Are you suffering a great deal? Don’t lose heart. I will never forsake you. My Immaculate Heart will be your refuge and the way that will lead you to God.”
As She spoke these words, She opened Her hands for a second time, communicating to the children the same light as She had done the month before. The children saw themselves immersed in God; Jacinta and Francisco were in that part of the light which rose toward Heaven, while Lucia was in the part which appeared to be poured out upon the Earth. Lucia added this detail –
“In front of the palm of Our Lady’s right hand was a Heart encircled by thorns which pierced it. We understood that this was the Immaculate Heart of Mary, outraged by the sins of humanity, and seeking reparation.”
And so the second Appearance concluded.
Third Appearance: 13 July 1917
For this third month, more people had gathered and they were praying the Rosary. The children saw the now-familiar flash of light and, a moment later, the Lady appeared above the tree.
The conversation began with Lucia asking what the Lady wanted of her. She replied –
“I want you to come here on the thirteenth of next month, to continue to pray the Rosary every day in honour of Our Lady of the Rosary, in order to obtain peace for the world and the end of the war, because only She can help you.”
Lucia asked the Lady to tell them who She was, and also to work a miracle so that people would believe She was really appearing to the three children – even Lucia’s own parents did not believe her. The Lady said –
“Continue to come here every month. In October, I will tell you who I am and what I want, and I will perform a miracle for all to see and believe.”
Lucia asked for some requests on behalf of people who had asked for prayers and favours. The Lady replied –
“Sacrifice yourselves for sinners and say many times, especially whenever you make some sacrifice, ‘O Jesus, it is for love of You, for the conversion of sinners, and in reparation for the sins committed against the Immaculate Heart of Mary’.”
And as She spoke these words, the Lady opened Her hands a third time. This time, the light radiating from Her hands seemed to penetrate the earth and the children saw what looked like a sea of fire. Lucia described something of the horror presented to them –
“Plunged in this fire were demons and souls in human form, like transparent embers, all blackened or burnished bronze, floating about in the conflagration, now raised into the air by the flames that issued from within themselves together with great clouds of smoke, now falling back on every side like sparks in huge fires, without weight or equilibrium, 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 repellent likeness to frightful and unknown animals, black and transparent, like burning coals. Terrified, and as if to plead for succour, we looked up at Our Lady..”
With great kindness, but looking so sad, the Lady said –
“You have seen Hell, where the souls of poor sinners go. To save them, God wishes to establish in the world the 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 in 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 it’s 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 will be converted.. Do not tell this to anybody. Francisco, yes, you may tell him.
When you pray the Rosary, say after each Mystery – ‘O my Jesus, forgive us, save us from the fire of Hell. Lead all souls to Heaven, especially those in most need’.”
After a moment of silence, the Lady told Lucia She wanted nothing more of her on this occasion and then She began to ascend as before, toward the east.
Fourth Appearance: 19 August 1917
The planned Appearance on 13 August did not take place as the children had been arrested and placed in jail. In the cramped cell, where all sorts of criminals were being held, little Jacinta took the Miraculous Medal from around her neck and Lucia hung it from a nail in the wall. Then, the children knelt and began to pray the Rosary. The prisoners joined them. After the prayers, they tried to cheer the children and managed to make Jacinta smile by singing to her and dancing with her.
A few days after their release, Lucia was with Francisco and his older brother, John, at a place called Valinhos, where they were pasturing the sheep. Sensing that the Blessed Virgin was about to appear, she sent John to get Jacinta. The young girl arrived moments after the flash of light, followed by the appearance of the beautiful Lady above a small tree.
The Lady told Lucia what She wanted of her –
“I want you to continue going to the Cova on the thirteenth, and to continue praying the Rosary every day. In the last month, I will perform a miracle so that all may believe.”
She then told Lucia what was to be done with the money being left at the Cova by those coming there, including the beginning of the construction of a Chapel. Responding to a request from Lucia for the cure of some sick people, the Lady said She would cure some within the year. And then, looking sad once more, the Lady said –
“Pray, pray very much and make sacrifices for sinners; for many souls go to Hell because there are none to sacrifice themselves and pray for them.”
As on the previous months, She then began to rise serenely into the east.
Fifth Appearance: 13 September 1917
On the way to the Cova that day, many people called out to Lucia asking her to request cures and favours of the Lady; Lucia would later comment that this experience gave her some sense of understanding of various Gospel passages where the Lord was surrounded by people asking for cures.
Reaching the holmoak tree, the children began to pray the Rosary along with the people who were present. At it’s conclusion, the children saw the flash of light and then the Lady appeared above the tree. She spoke –
“Continue to pray the Rosary in order to obtain the end of the war. In October, Our Lord will come, as well as Our Lady of Sorrows and Our Lady of Carmel. Saint Joseph will appear with the Child Jesus to bless the world.”
As the children had already been asked to make many sacrifices for sinners, they had created various ways of doing this. One way was the wearing of a rough rope which Lucia had found on the road; she had split this into three pieces using a rock, and now each of the children wore a third of the rope tightly bound around their waists, causing them great pain. No-one knew they were doing this. The Lady, however, was perfectly aware and She said –
“God is pleased with your sacrifices. He does not want you to sleep with the rope on, but only to wear it during the daytime.”
As before, She promised the cure of some sick people and then once more promised there would be a miracle in October, after which She began to rise serenely into the east.
Sixth Appearance: 13 October 1917
Over the two days leading up to the final Appearance of the Lady, the rain poured continuously. Huge crowds had gathered at the Cova, as the news of the promised miracle drew them from far and wide. Later estimates would say there were somewhere in the region of 70,00 people there that day. Many believed in the Appearances, while many others did not and were there simply to see what would happen. All of these people were soaked to the skin because of the deluge of rain which continued to fall.
The children reached the holmoak tree and Lucia felt an interior impulse to ask the gathered people to close their umbrellas and to pray the Rosary. Shortly afterwards, there was the flash of light and then the Lady appeared above the little tree. As always, Lucia asked what the Lady wanted of her. She replied –
“I want to tell you that a Chapel is to be built here in My honour. I am the Lady of the Rosary. Continue always to pray the Rosary every day. The war is going to end, and the soldiers will soon return to their homes.”
Lucia again asked the Lady to cure various people. The Lady said that She would cure some, but others had to amend their lives and ask forgiveness for their sins. Then, looking very sad, She said –
“Do not offend the Lord our God any more, because He is already so much offended.”
As She said this, She opened Her hands one last time, so that the light radiating from Her was projected onto the sun, and at the same time She began to ascend into the sky toward the east.
From this moment onward, the people gathered there in the Cova began to experience what is now called ‘the Miracle of the Sun’. They variously reported seeing the sun appear dimmed so that they could look at it with ease; they saw the sun spinning in the sky like a wheel and throwing off shafts of light in reds, blues, yellows, greens and other colours, with the Cova and all the people taking on these colours; and finally, they saw the sun seeming to detach itself and plummet toward the earth, causing many to think it was the end of the world and they were about to die. Finally, the sun returned to its normal orbit and the miracle was over, having lasted some twelve minutes. It was then that the people noticed something quite remarkable – the ground and their clothes were completely dry.
The three visionaries, however, saw none of this, as Lucia would state later. Instead, they saw visions which are now interpreted as representing the three sets of Mysteries in the traditional Rosary – Joyful, Sorrowful and Glorious. Lucia describes what she and her cousins saw –
“After Our Lady had disappeared into the immense distance of the firmament, we beheld Saint Joseph with the Child Jesus and Our Lady robed in white with a blue mantle, beside the sun. Saint Joseph and the Child Jesus appeared to bless the world, for They traced the sign of the Cross with Their hands. When, a little later, this apparition disappeared, I saw Our Lord and Our Lady; it seemed to me that it was Our Lady of Sorrows. Our Lord appeared to bless the world in the same manner as Saint Joseph had done. This apparition also vanished, and I saw Our Lady once more, this time resembling Our Lady of Carmel.”
Speaking in 1946 in interviews with Father Thomas McGlynn OP, who was creating a new statue of Our Lady of Fatima under the direction of Sister Lucia, the nun would explain that the appearance of the Blessed Virgin at the end of this Appearance changed with shimmers of light which it was almost impossible to describe or explain. Lucia also commented to Father McGlynn that throughout the Appearances at the Cova da Iria, the Blessed Virgin had a ‘pleasant but sad’demeanour, that She never smiled during the course of the Appearances.
The Miracle of the Sun had taken place as promised. Now, it was all over.
But the Lady had promised She would return.
From the beginning of the Appearances of the Blessed Virgin, Jacinta and Francisco had stated quite openly that the Lady had promised She would take them to Heaven ‘soon’. They were delighted at this, needless to say. Perhaps, then, it was of little surprise that the health of the two younger children quickly began to fail – first, Francisco, and then Jacinta. Both would soon be dead, as the Lady had predicted.
As he became more ill, Francisco would spend all his time not at school – he said there was no point – but in the Chapel, close to the Tabernacle, praying. Francisco died in April 1919, of the Spanish influenza which was sweeping the world at that time.
Jacinta died of the same influenza in February 1920 – in hospital and alone, as the Lady had foretold in later private Appearances. Dying alone was the greatest fear of the child but still she accepted this as another means of offering sacrifices on behalf of poor sinners. She had endured an operation to remove two ribs and drain the pleural cavity, which was badly infected – this being done with only local anaesthesia because her little heart would not have withstood general anaesthesia. She accepted the operations even though she told the doctors it would make no difference as she would die regardless. She never complained once. The day before her death, Jacinta asked the hospital Chaplain to bring her Holy Communion in Viaticum, stating she would be dead ‘the next day’. The Priest told her she was not that ill. He was wrong.
The Lady had been right – She had promised to take these two to Heaven ‘soon’. At the start of the Appearances, the light of God shown to the children showed the two little ones ascending to Heaven, while Lucia was in the light being poured out upon the earth.
Lucia had been told that she would remain on earth ‘some time longer’ in order to establish the devotion to the Immaculate Heart of Mary and to pass on the message of Fatima. She would eventually die in the Carmel of Coimbra in 2005, at the age of 97, and the day of her death would be declared a day of national mourning in Portugal, with the suspension of the election campaign which was taking place.
Before then, however, there was still much to be done to spread the message. At the third Appearance of Our Lady in July 1917, She had promised She would come back to request the Consecration of Russia and the Communions of Reparation. And so Lucia waited patiently.
The Communions of Reparation – The Five First Saturdays
At the ‘public’ Appearances in the Cova da Iria in 1917, the Lady had already said She would return to request the Communions of Reparation. And so, on the night of 10th December 1925, She appeared once more to Sister Lucia, who was a postulant with the Dorothean Sisters in Pontevedra, Spain.
Writing to her spiritual director but describing herself in the third person, Sister Lucia told him what happened –
“On the night of 10th December 1925, the most holy Virgin appeared to her and, by Her side, elevated on a luminous cloud, was the Christ Child. The Most Holy Virgin rested Her hand on Sister Lucia’s shoulder and, as She did so, She showed her a Heart encircled by thorns, which She was holding in Her other hand. At the same time, the Christ Child said –
‘Have compassion on the Heart of your Most Holy Mother, covered with thorns, with which ungrateful men pierce it at every moment, and there is no-one to make an act of reparation to remove them’.
Then, the Blessed Virgin said –
“Look, My daughter, at My Heart, surrounded with thorns with which ungrateful men pierce Me at every moment by their blasphemies and ingratitude. You, at least, try to console me and say that I promise to assist at the hour of death, with the graces necessary for salvation, all those who, on the first Saturday of five consecutive months, shall confess, receive Holy Communion, recite five decade of the Rosary, and keep Me company for fifteen minutes while meditating on the mysteries of the Rosary, with the intention of making reparation to Me.”
The Christ Child would appear again to Sister Lucia a few months later, on 15th February 1926. She was throwing out rubbish in the convent garden when she saw the Child. Not recognising who He was, she believed Him to be a local child. She asked if He could pray the Hail Mary; in reply, He asked Sister Lucia what she had done to spread devotion to the Immaculate Heart of Mary. As He spoke, He was transformed into a glorious Child and so she realised then who He really was and she was forced to explain the difficulties she was encountering in doing what had been asked of her.
She would meet the Lord again, on 17th December 1927, while praying before the Tabernacle in the convent Chapel. She had been asking Him, in prayer, how she could spread the devotion to the Immaculate Heart of Mary without revealing parts of the Secret entrusted to the children in July 1917 at the Cova da Iria. She said that in prayer, she clearly heard these words –
“My daughter, write what they ask of you. Write, also, all that the Most Holy Virgin revealed to you in the Apparition, in which She spoke of this devotion. As for the remainder of the Secret, continue to keep silence.”
Sister Lucia would be granted further revelations from Heaven. Amongst them, one in May 1930 gave her counsel on some aspects of the Communions of Reparation. In particular, she had been asked by her confessor why there should be five Communions of Reparation – why five? Praying in the Chapel during the night, the Lord spoke to her –
“Daughter, the motive is simple. There are five kinds of offences and blasphemies spoken against the Immaculate Heart of Mary – against Her Immaculate Conception; against Her perpetual virginity; against Her divine maternity, refusing at the same time to to accept Her as the Mother of mankind; by those who try publicly to implant in the hearts of children an indifference, contempt and even hate for this Immaculate Mother; and for those who insult Her directly in Her sacred images.”
The Lord also told Sister Lucia that it was His own Mother who had requested of Him that He allow these acts of reparation, in order to persuade Him to forgive those souls unfortunate enough to offend Her.
Vision of the Most Holy Trinity
On the night of 13 June 1929, Sister Lucia was completing her postulancy with the Dorothean Sisters in their convent in Tuy, Spain. She describes what occurred as she was praying in the convent Chapel –
“I had sought and obtained permission from my Superiors and Confessor to make a Holy Hour from 11pm until midnight, every Thursday to Friday night. Being alone one night, I knelt near the Altar rails in the middle of the Chapel and, prostrate, I prayed the prayers of the Angel. Feeling tired, I then stood up and continued to say the prayers with my arms in the form of a cross. The only light was that of the sanctuary lamp.
Suddenly, the whole Chapel was illuminated by an supernatural light and above the Altar appeared a Cross of light, reaching to the ceiling.
In a brighter light on the upper part of the Cross, could be seen the face of a Man and His body as far as the waist; upon His breast was a Dove of light; nailed to the Cross was the Body of another Man.
A little below the waist, I could see a Chalice and a large Host suspended in the air, onto which drops of Blood were falling from the Face of Jesus crucified and from the Wound in His side. These drops ran down onto the Host and fell into the Chalice.
Beneath the right arm of the Cross was Our Lady and in Her hand was Her Immaculate Heart. It was Our Lady of Fatima, with Her Immaculate Heart in Her left hand, without sword or roses, but with a crown of thorns and flames.
Under the left arm of the Cross, large letters, as if of crystal clear water which ran down upon the Altar, formed these words – ‘Graces and Mercy’.
I understood that it was the Mystery of the Most Holy Trinity which was shown to me, and I received lights about this Mystery which I am not permitted to reveal.”
Our Lady then spoke to Sister Lucia –
“The moment has come in which God asks the Holy Father, in union with all the Bishops of the world, to make the consecration of Russia to My Immaculate Heart, promising to save it by this means. There are so many souls whom the Justice of God condemns for sins committed against Me, that I have come to ask reparation; sacrifice yourself for this intention and pray.”
The Consecration of Russia
Such a simple request, it would appear – and yet, the path leading to it’s fulfilment was both long and arduous. Indeed, Our Lord and His Mother would go on to appear several more times to Sister Lucia to complain that the Consecration had not been made as requested, including a revelation in 1932.
Sister Lucia had asked the Lord why He would not convert Russia without the Consecration; He replied –
“Because I want My whole Church to acknowledge that Consecration as a triumph of the Immaculate Heart of Mary, in order to later extend it’s cult and to place devotion to this Immaculate Heart alongside devotion to My Sacred Heart.”
Later, the Lord would appear again to Sister Lucia at prayer and tell her this when she spoke about the Holy Father –
“The Holy Father. Pray very much for the Holy Father. He will do it, but it will be too late. Nevertheless, the Immaculate Heart of Mary will save Russia. It has been entrusted to Her.”
Over the following years, various Popes would lead the Church – some would attempt various consecrations, but for one reason or another, these never completely fulfilled the designs of Heaven and the requests of Our Lady of Fatima.
The instructions were clear – a public Consecration of Russia to the Immaculate Heart of Mary; enacted by the Pope together with the Bishops of the world. This collegiality of the Pope acting with the Bishops was often the stumbling block. It was not until 1984 that finally, the Consecration would be made as requested and accepted by Heaven.
In his excellent book, ‘Fatima For Today’, the great Fatima scholar Fr Andrew Aposotoli gives a history of the actions of the Popes in this area, from the time of the Church approval of the message of Fatima, until the completion of the Consecration. That history is summarised here –
Pope Pius XI was Pope from 1922 until 1939. He had been mentioned (five years before his election as Pope) in the third Appearance of Our Lady at Fatima, in connection with ‘a worse war’ breaking out. Toward the end of his papacy, this is precisely what happened.
Pope Pius XII was pope from 1939 till 1958, arriving at the start of a terrible World War. Greatly devoted to the Mother of God, he was very interested in Fatima – indeed, he had been consecrated Bishop the same day as the first Appearance of the Blessed Virgin at Fatima. Sister Lucia had written directly to Pius XII in 1940, noting her sadness that the Consecration had not been made as requested. In fact, she even added that were the world to be so consecrated, with only a mention of Russia, that the war would be shortened. This suggestion had come from the Bishop, who felt it would give greater scope to the Holy Father, as a specific consecration of Russia posed difficulties at the diplomatic level. Lucia prayed much over this and the Lord told her that He would accept such a consecration, promising to shorten the war.
And so, in October 1942, Pope Pius XII consecrated the world to the Immaculate Heart of Mary and made special mention of Russia. But the Consecration requested by Our Lady was collegial – that is, it required the participation of the Bishops of the world. On this occasion, only the Bishops of Portugal – gathered together in Lisbon – were spiritually associated with the actions of the Pope. Pius XII repeated the consecration in Rome in December that year, but only a few Bishops were there.
Although it was not the Consecration which had been requested, the Lord appeared to Sister Lucia in 1943 and noted His pleasure at what had been done. And around that time, events in the world began to change, leading to the end of the War in 1945. Pius XII made a further consecration (by letter) in 1952 – but again, without the Bishops of the world taking part.
Pope John XXIII reigned from 1958 till 1963 but he did not make a consecration to the Immaculate Heart of Mary, even though he is known to have read the third part of the Secret, and despite the need for a consecration of the human race (but without mention of Russia) to the Immaculate Heart of Mary being discussed at the Second Vatican Council.
Pope Paul VI was elected Pope in 1963, reigning until 1978. He renewed the consecration made earlier by Pius XII but this was done as a personal consecration and so once more, the collegial element was absent. However, on the golden anniversary of the first Appearance of Our Lady at Fatima, Pope Paul published his Apostolic Exhortation entitled ‘Signum Magnum’ (A Great Sign), calling for consecration to the Immaculate Heart of Mary.
Pope John Paul I was elected in 1978 but reigned only for 33 days and so there was no opportunity for the Consecration to be made although as Patriarch of Venice, the Holy Father had visited Fatima and the convent of Sister Lucia.
Pope John Paul II was elected in October 1978. The events of 13th May 1981 are well known – in St Peter’s Square, the Holy Father was shot and almost killed. Noting the date of the attempt on his life, he immediately attributed his survival to Our Lady of Fatima and asked to be given Sister Lucia’s handwritten copy of the third part of the Secret, revealed in July 1917. And then he prayed. After this, he visited Fatima in 1981, a year to the day after the attempt on his life. There, he said that Fatima was “Still more relevant than it was 65 years ago, still more urgent!”. There at Fatima, he made a consecration – he had intended this to be collegial, but the letters to the Bishops of the world had arrived too late for them to arrange to be present, and so once again, the union of the Bishops in the consecration was absent. Later, Sister Lucia would note this to be the case.
Finally, on 25 March 1984, the feast of the Annunciation, Pope John Paul II – having written to the world’s Bishops in plenty of time – joined with them in St Peter’s Square and made the Consecration requested by Our Lady of Fatima. He had done his homework very carefully and knew exactly what was required, even discussing all this with Sister Lucia two years beforehand. A great many Bishops were present, while others were joined spiritually in their own Dioceses across the world.
Kneeling before the statue of Our Lady which had been specially brought from Fatima, Pope John Paul II finally made the Consecration to the Immaculate Heart of Mary.
Sister Lucia commented only infrequently on this Consecration after the event, usually to affirm it had been properly done as requested. In one letter, asked the same question again, she responded –
“Afterwards, people asked me if it was made in the way Our Lady wanted, and I replied, Yes! From that time, it is made!”
In November 1999, she again refuted those who continued to say the Consecration was not done as requested by Our Lady –
“The Consecration was later made by the present Pontiff, John Paul II, on 25 March 184, this after he wrote to all the Bishops of the world, asking that each of them make the Consecration in his own Diocese with the people of God who had been entrusted to him. The Pope asked that the statue of Our Lady of Fatima be brought to Rome, and he did it publicly in union with all the Bishops who with His Holiness were uniting themselves with the people of God, the Mystical Body of Christ; and it was made to the Immaculate Heart of Mary, Mother of Christ and of His Mystical Body, so that, with Her and through Her with Christ, the Consecration could be carried and offered to the Father for the salvation of humanity.”
For those who may still doubt the validity of that Consecration, the last word belongs to Sister Lucia.
Pope John Paul arranged for Cardinal Bertone to meet with Sister Lucia – this meeting took place on 17 November 2001 at the Carmel in Coimbra. Cardinal Bertone told Sister Lucia that some people were gathering signatures asking that the Pope make the consecration of Russia to Mary’s Immaculate Heart. Sister Lucia’s reply was straight-forward –
“I’ve already said that the Consecration Our Lady wished for was performed in 1984, and that it was accepted by Heaven.”
By the 1940s, as more of Sister Lucia’s Memoirs were gradually published for the world to read, more details of the Appearances became known, such as the apparitions of the Angel, and the devotion to the Immaculate Heart of Mary, taking the dual forms of the Consecration of Russia and the Communions of Reparation.
However, one thing remained hidden, and it became the source of much consternation, conjecture and speculation. This was the third part of the Secret. Even after it’s eventual publication in 2000, a great deal of controversy and misinformation persisted, as it does to this day.
In the course of the Appearances of Our Lady at Fatima, She had revealed a secret to the children. This Secret was in three distinct parts. The first part was the Vision of Hell. The second part was the devotion to the Immaculate Heart of Mary.
What follows is the revelation of the ‘Third Secret of Fatima’ – or, more correctly, the third part of the Secret.
The Third Part of the Secret of Fatima
What follows in this section is taken directly from the Vatican website and it relates to the so-called Third Secret of Fatima. It was released by the Holy Father Pope John Paul II in the year 2000. No additional commentary is made here as none is required.
FOR THE DOCTRINE OF THE FAITHTHE MESSAGE
OF FATIMA INTRODUCTION As the second millennium gives way to the third, Pope John Paul II has decided to publish the text of the third part of the “secret of Fatima”.
The twentieth century was one of the most crucial in human history, with its tragic and cruel events culminating in the assassination attempt on the “sweet Christ on earth”. Now a veil is drawn back on a series of events which make history and interpret it in depth, in a spiritual perspective alien to present-day attitudes, often tainted with rationalism.
Throughout history there have been supernatural apparitions and signs which go to the heart of human events and which, to the surprise of believers and non-believers alike, play their part in the unfolding of history. These manifestations can never contradict the content of faith, and must therefore have their focus in the core of Christ’s proclamation: the Father’s love which leads men and women to conversion and bestows the grace required to abandon oneself to him with filial devotion. This too is the message of Fatima which, with its urgent call to conversion and penance, draws us to the heart of the Gospel.
Fatima is undoubtedly the most prophetic of modern apparitions. The first and second parts of the “secret”—which are here published in sequence so as to complete the documentation—refer especially to the frightening vision of hell, devotion to the Immaculate Heart of Mary, the Second World War, and finally the prediction of the immense damage that Russia would do to humanity by abandoning the Christian faith and embracing Communist totalitarianism.
In 1917 no one could have imagined all this: the three pastorinhos of Fatima see, listen and remember, and Lucia, the surviving witness, commits it all to paper when ordered to do so by the Bishop of Leiria and with Our Lady’s permission.
For the account of the first two parts of the “secret”, which have already been published and are therefore known, we have chosen the text written by Sister Lucia in the Third Memoir of 31 August 1941; some annotations were added in the Fourth Memoir of 8 December 1941.
The third part of the “secret” was written “by order of His Excellency the Bishop of Leiria and the Most Holy Mother …” on 3 January 1944.
There is only one manuscript, which is here reproduced photostatically. The sealed envelope was initially in the custody of the Bishop of Leiria. To ensure better protection for the “secret” the envelope was placed in the Secret Archives of the Holy Office on 4 April 1957. The Bishop of Leiria informed Sister Lucia of this.
According to the records of the Archives, the Commissary of the Holy Office, Father Pierre Paul Philippe, OP, with the agreement of Cardinal Alfredo Ottaviani, brought the envelopecontaining the third part of the “secret of Fatima” to Pope John XXIII on 17 August 1959. “After some hesitation”, His Holiness said: “We shall wait. I shall pray. I shall let you know what I decide”.(1)
In fact Pope John XXIII decided to return the sealed envelope to the Holy Office and not to reveal the third part of the “secret”.
Paul VI read the contents with the Substitute, Archbishop Angelo Dell’Acqua, on 27 March 1965, and returned the envelope to the Archives of the Holy Office, deciding not to publish the text.
John Paul II, for his part, asked for the envelope containing the third part of the “secret” following the assassination attempt on 13 May 1981. On 18 July 1981 Cardinal Franjo Šeper, Prefect of the Congregation, gave two envelopes to Archbishop Eduardo Martínez Somalo, Substitute of the Secretariat of State: one white envelope, containing Sister Lucia’s original text in Portuguese; the other orange, with the Italian translation of the “secret”. On the following 11 August, Archbishop Martínez returned the two envelopes to the Archives of the Holy Office.(2)
As is well known, Pope John Paul II immediately thought of consecrating the world to the Immaculate Heart of Mary and he himself composed a prayer for what he called an “Act of Entrustment”, which was to be celebrated in the Basilica of Saint Mary Major on 7 June 1981, the Solemnity of Pentecost, the day chosen to commemorate the 1600th anniversary of the First Council of Constantinople and the 1550th anniversary of the Council of Ephesus. Since the Pope was unable to be present, his recorded Address was broadcast. The following is the part which refers specifically to the Act of Entrustment:
“Mother of all individuals and peoples, you know all their sufferings and hopes. In your motherly heart you feel all the struggles between good and evil, between light and darkness, that convulse the world: accept the plea which we make in the Holy Spirit directly to your heart, and embrace with the love of the Mother and Handmaid of the Lord those who most await this embrace, and also those whose act of entrustment you too await in a particular way. Take under your motherly protection the whole human family, which with affectionate love we entrust to you, O Mother. May there dawn for everyone the time of peace and freedom, the time of truth, of justice and of hope”.(3)
In order to respond more fully to the requests of “Our Lady”, the Holy Father desired to make more explicit during the Holy Year of the Redemption the Act of Entrustment of 7 May 1981, which had been repeated in Fatima on 13 May 1982. On 25 March 1984 in Saint Peter’s Square, while recalling the fiat uttered by Mary at the Annunciation, the Holy Father, in spiritual union with the Bishops of the world, who had been “convoked” beforehand, entrusted all men and women and all peoples to the Immaculate Heart of Mary, in terms which recalled the heartfelt words spoken in 1981:
“O Mother of all men and women, and of all 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”.
The Pope then continued more forcefully and with more specific references, as though commenting on the Message of Fatima in its sorrowful fulfilment:
“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 consecrationlasts 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 your Son!
Mother of the Church! Enlighten the People of God along the paths of faith, hope, and love! Enlighten especially the peoples whose consecration and entrustment by us you are awaiting. Help us to live in the truth of the consecration of Christ for the entire human family of the modern world.
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 us.
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 manifestations.
Let there be revealed, once more, in the history of the world the infinite saving power of the Redemption: the power of merciful Love! May it put a stop to evil! May it transform consciences! May your Immaculate Heart reveal for all the light of Hope!”.(4)
Sister Lucia personally confirmed that this solemn and universal act of consecration corresponded to what Our Lady wished (“Sim, està feita, 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 8 November 1989). Hence any further discussion or request is without basis.
In the documentation presented here four other texts have been added to the manuscripts of Sister Lucia: 1) the Holy Father’s letter of 19 April 2000 to Sister Lucia; 2) an account of the conversation of 27 April 2000 with Sister Lucia; 3) the statement which the Holy Father appointed Cardinal Angelo Sodano, Secretary of State, to read on 13 May 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 12 May 1982:
“The third part of the secret refers to Our Lady’s words: ‘If not [Russia] will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated’ (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, etc.’.
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 fulfilment 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”.(5)
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
THE “SECRET” OF FATIMA
FIRST AND SECOND PART OF THE “SECRET”
ACCORDING TO THE VERSION PRESENTED BY SISTER LUCIA
… 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 confined myself to the essentials, leaving it to God to provide another more favourable 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 fire which seemed to be under the earth. Plunged in this fire were demons and souls in human form, like transparent burning embers, all blackened or burnished bronze, floating about in the conflagration, now raised into the air by the flames that issued from within themselves together with great clouds of smoke, now falling back on every side like sparks in a huge fire, without weight or equilibrium, and amid shrieks and groans of pain and despair, which horrified us and made us tremble with fear. The demons could be distinguished by their terrifying and repulsive likeness to frightful and unknown animals, all black and transparent. This vision lasted but an instant. 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”.(7)
THIRD PART OF THE “SECRET”
The third part of the secret revealed at the Cova da Iria-Fatima, on 13 July 1917.
I write in obedience to you, my God, who command me to do so through his Excellency the Bishop of Leiria and through your Most Holy Mother and mine.
After the two parts which I have already explained, at the left of Our Lady and a little above, we saw an Angel with a flaming sword in his left hand; flashing, it gave out flames that looked as though they would set the world on fire; but they died out in contact with the splendour that Our Lady radiated towards him from her right hand: pointing to the earth with his right hand, the Angel cried out in a loud voice: ‘Penance, Penance, Penance!’. And we saw in an immense light that is God: ‘something similar to how people appear in a mirror when they pass in front of it’ a Bishop dressed in White ‘we had the impression that it was the Holy Father’. Other Bishops, Priests, men and women Religious going up a steep mountain, at the top of which there was a big Cross of rough-hewn trunks as of a cork-tree with the bark; before reaching there the Holy Father passed through a big city half in ruins and half trembling with halting step, afflicted with pain and sorrow, he prayed for the souls of the corpses he met on his way; having reached the top of the mountain, on his knees at the foot of the big Cross he was killed by a group of soldiers who fired bullets and arrows at him, and in the same 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.
INTERPRETATION OF THE “SECRET”
LETTER OF HIS HOLINESS POPE JOHN PAUL II
To the Reverend Sister
In the great joy of Easter, I greet you with the words the Risen Jesus spoke to the disciples: “Peace be with you”!
I will be happy to be able to meet you on the long-awaited day of the Beatification of Francisco and 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 hand-written letter containing the third part of the “secret” revealed on 13 July 1917 at Cova da Iria, Fatima.
Archbishop Bertone, accompanied by the Bishop of Leiria, His Excellency Bishop Serafim 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 Blessing.
IOANNES PAULUS PP. II
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 Serafim 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 looked 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 honoured by this and reread the letter herself, contemplating it in own her 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 letter”, 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 twentieth 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 Fatima, 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 human 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
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 translation:
Brothers and Sisters in the Lord!
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 Fatima.
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, the 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 Crossled by the Popes of the twentieth 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 13 May 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 , 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 twentieth 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 , 561).
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, 13 May 2000
A careful reading of the text of the so-called third “secret” of Fatima, published here in its entirety long after the fact and by decision of the Holy Father, will probably prove disappointing or surprising after all the speculation it has stirred. No great mystery is revealed; nor is the future unveiled. We see the Church of the martyrs of the century which has just passed represented in a scene described in a language which is symbolic and not easy to decipher. Is this what the Mother of the Lord wished to communicate to Christianity and to humanity at a time of great difficulty and distress? Is it of any help to us at the beginning of the new millennium? Or are these only projections of the inner world of children, brought up in a climate of profound piety but shaken at the same time by the tempests which threatened their own time? How should we understand the vision? What are we to make of it?
Public Revelation and private revelations – their theological status
Before attempting an interpretation, the main lines of which can be found in the statement read by Cardinal Sodano on 13 May of this year at the end of the Mass celebrated by the Holy Father in Fatima, there is a need for some basic clarification of the way in which, according to Church teaching, phenomena such as Fatima are to be understood within the life of faith. The teaching of the Church distinguishes between “public Revelation” and “private revelations”. The two realities differ not only in degree but also in essence. The term “public Revelation” refers to the revealing action of God directed to humanity as a whole and which finds its literary expression in the two parts of the Bible: the Old and New Testaments. It is called “Revelation” because in it God gradually made himself known to men, to the point of becoming man himself, in order to draw to himself the whole world and unite it with himself through his Incarnate Son, Jesus Christ. It is not a matter therefore of intellectual communication, but of a life-giving process in which God comes to meet man. At the same time this process naturally produces data pertaining to the mind and to the understanding of the mystery of God. It is a process which involves man in his entirety and therefore reason as well, but not reason alone. Because God is one, history, which he shares with humanity, is also one. It is valid for all time, and it has reached its fulfilment in the life, death and resurrection of Jesus Christ. In Christ, God has said everything, that is, he has revealed himself completely, and therefore Revelation came to an end with the fulfilment of the mystery of Christ as enunciated in the New Testament. To explain the finality and completeness of Revelation, the Catechism of the Catholic Church quotes a text of Saint John of the Cross: “In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at once in this sole Word—and he has no more to say… because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behaviour but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty” (No. 65; Saint John of the Cross,The Ascent of Mount Carmel, II, 22).
Because the single Revelation of God addressed to all peoples comes to completion with Christ and the witness borne to him in the books of the New Testament, the Church is tied to this unique event of sacred history and to the word of the Bible, which guarantees and interprets it. But this does not mean that the Church can now look only to the past and that she is condemned to sterile repetition. The Catechism of the Catholic Church says in this regard: “…even if Revelation is already complete, it has not been made fully explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries” (No. 66). The way in which the Church is bound to both the uniqueness of the event and progress in understanding it is very well illustrated in the farewell discourse of the Lord when, taking leave of his disciples, he says: “I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority… He will glorify me, for he will take what is mine and declare it to you” (Jn 16:12-14). On the one hand, the Spirit acts as a guide who discloses a knowledge previously unreachable because the premise was missing—this is the boundless breadth and depth of Christian faith. On the other hand, to be guided by the Spirit is also “to draw from” the riches of Jesus Christ himself, the inexhaustible depths of which appear in the way the Spirit leads. In this regard, the Catechism cites profound words of Pope Gregory the Great: “The sacred Scriptures grow with the one who reads them” (No. 94; Gregory the Great,Homilia in Ezechielem I, 7, 8). The Second Vatican Council notes three essential ways in which the Spirit guides in the Church, and therefore three ways in which “the word grows”: through the meditation and study of the faithful, through the deep understanding which comes from spiritual experience, and through the preaching of “those who, in the succession of the episcopate, have received the sure charism of truth” (Dei Verbum, 8).
In this context, it now becomes possible to understand rightly the concept of “private revelation”, which refers to all the visions and revelations which have taken place since the completion of the New Testament. This is the category to which we must assign the message of Fatima. In this respect, let us listen once again to the Catechism of the Catholic Church: “Throughout the ages, there have been so-called ‘private’ revelations, some of which have been recognized by the authority of the Church… It is not their role to complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history” (No. 67). This clarifies two things:
1. The authority of private revelations is essentially different from that of the definitive public Revelation. The latter demands faith; in it in fact God himself speaks to us through human words and the mediation of the living community of the Church. Faith in God and in his word is different from any other human faith, trust or opinion. The certainty that it is God who is speaking gives me the assurance that I am in touch with truth itself. It gives me a certitude which is beyond verification by any human way of knowing. It is the certitude upon which I build my life and to which I entrust myself in dying.
2. Private revelation is a help to this faith, and shows its credibility precisely by leading me back to the definitive public Revelation. In this regard, Cardinal Prospero Lambertini, the future Pope Benedict XIV, says in his classic treatise, which later became normative for beatifications and canonizations: “An assent of Catholic faith is not due to revelations approved in this way; it is not even possible. These revelations seek rather an assent of human faith in keeping with the requirements of prudence, which puts them before us as probable and credible to piety”. The Flemish theologian E. Dhanis, an eminent scholar in this field, states succinctly that ecclesiastical approval of a private revelation has three elements: the message contains nothing contrary to faith or morals; it is lawful to make it public; and the faithful are authorized to accept it with prudence (E. Dhanis,Sguardo su Fatima e bilancio di una discussione, in La Civiltà Cattolica 104 , II, 392-406, in particular 397). Such a message can be a genuine help in understanding the Gospel and living it better at a particular moment in time; therefore it should not be disregarded. It is a help which is offered, but which one is not obliged to use.
The criterion for the truth and value of a private revelation is therefore its orientation to Christ himself. When it leads us away from him, when it becomes independent of him or even presents itself as another and better plan of salvation, more important than the Gospel, then it certainly does not come from the Holy Spirit, who guides us more deeply into the Gospel and not away from it. This does not mean that a private revelation will not offer new emphases or give rise to new devotional forms, or deepen and spread older forms. But in all of this there must be a nurturing of faith, hope and love, which are the unchanging path to salvation for everyone. We might add that private revelations often spring from popular piety and leave their stamp on it, giving it a new impulse and opening the way for new forms of it. Nor does this exclude that they will have an effect even on the liturgy, as we see for instance in the feasts of Corpus Christi and of the Sacred Heart of Jesus. From one point of view, the relationship between Revelation and private revelations appears in the relationship between the liturgy and popular piety: the liturgy is the criterion, it is the living form of the Church as a whole, fed directly by the Gospel. Popular piety is a sign that the faith is spreading its roots into the heart of a people in such a way that it reaches into daily life. Popular religiosity is the first and fundamental mode of “inculturation” of the faith. While it must always take its lead and direction from the liturgy, it in turn enriches the faith by involving the heart.
We have thus moved from the somewhat negative clarifications, initially needed, to a positive definition of private revelations. How can they be classified correctly in relation to Scripture? To which theological category do they belong? The oldest letter of Saint Paul which has been preserved, perhaps the oldest of the New Testament texts, the First Letter to the Thessalonians, seems to me to point the way. The Apostle says: “Do not quench the Spirit, do not despise prophesying, but test everything, holding fast to what is good” (5:19-21). In every age the Church has received the charism of prophecy, which must be scrutinized but not scorned. On this point, it should be kept in mind that prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future. A person who foretells what is going to happen responds to the curiosity of the mind, which wants to draw back the veil on the future. The prophet speaks to the blindness of will and of reason, and declares the will of God as an indication and demand for the present time. In this case, prediction of the future is of secondary importance. What is essential is the actualization of the definitive Revelation, which concerns me at the deepest level. The prophetic word is a warning or a consolation, or both together. In this sense there is a link between the charism of prophecy and the category of “the signs of the times”, which Vatican II brought to light anew: “You know how to interpret the appearance of earth and sky; why then do you not know how to interpret the present time?” (Lk 12:56). In this saying of Jesus, the “signs of the times” must be understood as the path he was taking, indeed it must be understood as Jesus himself. To interpret the signs of the times in the light of faith means to recognize the presence of Christ in every age. In the private revelations approved by the Church—and therefore also in Fatima—this is the point: they help us to understand the signs of the times and to respond to them rightly in faith.
The anthropological structure of private revelations
In these reflections we have sought so far to identify the theological status of private revelations. Before undertaking an interpretation of the message of Fatima, we must still attempt briefly to offer some clarification of their anthropological (psychological) character. In this field, theological anthropology distinguishes three forms of perception or “vision”: vision with the senses, and hence exterior bodily perception, interior perception, and spiritual vision (visio sensibilis – imaginativa – intellectualis). It is clear that in the visions of Lourdes, Fatima and other places it is not a question of normal exterior perception of the senses: the images and forms which are seen are not located spatially, as is the case for example with a tree or a house. This is perfectly obvious, for instance, as regards the vision of hell (described in the first part of the Fatima “secret”) or even the vision described in the third part of the “secret”. But the same can be very easily shown with regard to other visions, especially since not everybody present saw them, but only the “visionaries”. It is also clear that it is not a matter of a “vision” in the mind, without images, as occurs at the higher levels of mysticism. Therefore we are dealing with the middle category, interior perception. For the visionary, this perception certainly has the force of a presence, equivalent for that person to an external manifestation to the senses.
Interior vision does not mean fantasy, which would be no more than an expression of the subjective imagination. It means rather that the soul is touched by something real, even if beyond the senses. It is rendered capable of seeing that which is beyond the senses, that which cannot be seen—seeing by means of the “interior senses”. It involves true “objects”, which touch the soul, even if these “objects” do not belong to our habitual sensory world. This is why there is a need for an interior vigilance of the heart, which is usually precluded by the intense pressure of external reality and of the images and thoughts which fill the soul. The person is led beyond pure exteriority and is touched by deeper dimensions of reality, which become visible to him. Perhaps this explains why children tend to be the ones to receive these apparitions: their souls are as yet little disturbed, their interior powers of perception are still not impaired. “On the lips of children and of babes you have found praise”, replies Jesus with a phrase of Psalm 8 (v. 3) to the criticism of the High Priests and elders, who had judged the children’s cries of “hosanna” inappropriate (cf. Mt 21:16).
“Interior vision” is not fantasy but, as we have said, a true and valid means of verification. But it also has its limitations. Even in exterior vision the subjective element is always present. We do not see the pure object, but it comes to us through the filter of our senses, which carry out a work of translation. This is still more evident in the case of interior vision, especially when it involves realities which in themselves transcend our horizon. The subject, the visionary, is still more powerfully involved. He sees insofar as he is able, in the modes of representation and consciousness available to him. In the case of interior vision, the process of translation is even more extensive than in exterior vision, for the subject shares in an essential way in the formation of the image of what appears. He can arrive at the image only within the bounds of his capacities and possibilities. Such visions therefore are never simple “photographs” of the other world, but are influenced by the potentialities and limitations of the perceiving subject.
This can be demonstrated in all the great visions of the saints; and naturally it is also true of the visions of the children at Fatima. The images described by them are by no means a simple expression of their fantasy, but the result of a real perception of a higher and interior origin. But neither should they be thought of as if for a moment the veil of the other world were drawn back, with heaven appearing in its pure essence, as one day we hope to see it in our definitive union with God. Rather the images are, in a manner of speaking, a synthesis of the impulse coming from on high and the capacity to receive this impulse in the visionaries, that is, the children. For this reason, the figurative language of the visions is symbolic. In this regard, Cardinal Sodano stated: “[they] do not describe photographically the details of future events, but synthesize and compress against a single background facts which extend through time in an unspecified succession and duration”. This compression of time and place in a single image is typical of such visions, which for the most part can be deciphered only in retrospect. Not every element of the vision has to have a specific historical sense. It is the vision as a whole that matters, and the details must be understood on the basis of the images taken in their entirety. The central element of the image is revealed where it coincides with what is the focal point of Christian “prophecy” itself: the centre is found where the vision becomes a summons and a guide to the will of God.
An attempt to interpret the “secret” of Fatima
The first and second parts of the “secret” of Fatima have already been so amply discussed in the relative literature that there is no need to deal with them again here. I would just like to recall briefly the most significant point. For one terrible moment, the children were given a vision of hell. They saw the fall of “the souls of poor sinners”. And now they are told why they have been exposed to this moment: “in order to save souls”—to show the way to salvation. The words of the First Letter of Peter come to mind: “As the outcome of your faith you obtain the salvation of your souls” (1:9). To reach this goal, the way indicated —surprisingly for people from the Anglo-Saxon and German cultural world—is devotion to the Immaculate Heart of Mary. A brief comment may suffice to explain this. In biblical language, the “heart” indicates the centre of human life, the point where reason, will, temperament and sensitivity converge, where the person finds his unity and his interior orientation. According to Matthew 5:8, the “immaculate heart” is a heart which, with God’s grace, has come to perfect interior unity and therefore “sees God”. To be “devoted” to the Immaculate Heart of Mary means therefore to embrace this attitude of heart, which makes the fiat—“your will be done”—the defining centre of one’s whole life. It might be objected that we should not place a human being between ourselves and Christ. But then we remember that Paul did not hesitate to say to his communities: “imitate me” (1 Cor 4:16; Phil 3:17; 1 Th 1:6; 2 Th 3:7, 9). In the Apostle they could see concretely what it meant to follow Christ. But from whom might we better learn in every age than from the Mother of the Lord?
Thus we come finally to the third part of the “secret” of Fatima which for the first time is being published in its entirety. As is clear from the documentation presented here, the interpretation offered by Cardinal Sodano in his statement of 13 May was first put personally to Sister Lucia. Sister Lucia responded by pointing out that she had received the vision but not its interpretation. The interpretation, she said, belonged not to the visionary but to the Church. After reading the text, however, she said that this interpretation corresponded to what she had experienced and that on her part she thought the interpretation correct. In what follows, therefore, we can only attempt to provide a deeper foundation for this interpretation, on the basis of the criteria already considered.
“To save souls” has emerged as the key word of the first and second parts of the “secret”, and the key word of this third part is the threefold cry: “Penance, Penance, Penance!” The beginning of the Gospel comes to mind: “Repent and believe the Good News” (Mk 1:15). To understand the signs of the times means to accept the urgency of penance – of conversion – of faith. This is the correct response to this moment of history, characterized by the grave perils outlined in the images that follow. Allow me to add here a personal recollection: in a conversation with me Sister Lucia said that it appeared ever more clearly to her that the purpose of all the apparitions was to help people to grow more and more in faith, hope and love—everything else was intended to lead to this.
Let us now examine more closely the single images. The angel with the flaming sword on the left of the Mother of God recalls similar images in the Book of Revelation. This represents the threat of judgement which looms over the world. Today the prospect that the world might be reduced to ashes by a sea of fire no longer seems pure fantasy: man himself, with his inventions, has forged the flaming sword. The vision then shows the power which stands opposed to the force of destruction—the splendour of the Mother of God and, stemming from this in a certain way, the summons to penance. In this way, the importance of human freedom is underlined: the future is not in fact unchangeably set, and the image which the children saw is in no way a film preview of a future in which nothing can be changed. Indeed, the whole point of the vision is to bring freedom onto the scene and to steer freedom in a positive direction. The purpose of the vision is not to show a film of an irrevocably fixed future. Its meaning is exactly the opposite: it is meant to mobilize the forces of change in the right direction. Therefore we must totally discount fatalistic explanations of the “secret”, such as, for example, the claim that the would-be assassin of 13 May 1981 was merely an instrument of the divine plan guided by Providence and could not therefore have acted freely, or other similar ideas in circulation. Rather, the vision speaks of dangers and how we might be saved from them.
The next phrases of the text show very clearly once again the symbolic character of the vision: God remains immeasurable, and is the light which surpasses every vision of ours. Human persons appear as in a mirror. We must always keep in mind the limits in the vision itself, which here are indicated visually. The future appears only “in a mirror dimly” (1 Cor13:12). Let us now consider the individual images which follow in the text of the “secret”. The place of the action is described in three symbols: a steep mountain, a great city reduced to ruins and finally a large rough-hewn cross. The mountain and city symbolize the arena of human history: history as an arduous ascent to the summit, history as the arena of human creativity and social harmony, 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 be seen represented in this image. Just as the places of the earth are synthetically described in the two images of the mountain and the city, and are directed towards the cross, so too time is presented in a compressed way. In the vision we can recognize the last century as a century of martyrs, a century of suffering and persecution for the Church, a century of World Wars and the many local wars which filled the last fifty years and have inflicted unprecedented forms of cruelty. In the “mirror” of this vision we see passing before us the witnesses of the faith decade by decade. Here it would be appropriate to mention a phrase from the letter which Sister Lucia wrote to the Holy Father on 12 May 1982: “The third part of the ‘secret’ refers to Our Lady’s words: ‘If not, [Russia] will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated’”.
In the Via Crucis of an entire century, the figure of the Pope has a special role. In his arduous ascent of the mountain we can undoubtedly see a convergence of different Popes. Beginning from Pius X up to the present Pope, they all shared the sufferings of the century and strove to go forward through all the anguish along the path which leads to the Cross. In the vision, the Pope too is killed along with the martyrs. When, after the attempted assassination on 13 May 1981, the Holy Father had the text of the third part of the “secret” brought to him, was it not inevitable that he should see in it his own fate? He had been very close to death, and he himself explained his survival in the following words: “… it was a mother’s hand that guided the bullet’s path and in his throes the Pope halted at the threshold of death” (13 May 1994). That here “a mother’s hand” had deflected the fateful bullet only shows once more that there is no immutable destiny, that faith and prayer are forces which can influence history and that in the end prayer is more powerful than bullets and faith more powerful than armies.
The concluding part of the “secret” uses images which Lucia may have seen in devotional books and which draw their inspiration from long-standing intuitions of faith. It is a consoling vision, which seeks to open a history of blood and tears to the healing power of God. Beneath the arms of the cross angels gather up the blood of the martyrs, and with it they give life to the souls making their way to God. Here, the blood of Christ and the blood of the martyrs are considered as one: the blood of the martyrs runs down from the arms of the cross. The martyrs die in communion with the Passion of Christ, and their death becomes one with his. For the sake of the body of Christ, they complete what is still lacking in his afflictions (cf. Col 1:24). Their life has itself become a Eucharist, part of the mystery of the grain of wheat which in dying yields abundant fruit. The blood of the martyrs is the seed of Christians, said Tertullian. As from Christ’s death, from his wounded side, the Church was born, so the death of the witnesses is fruitful for the future life of the Church. Therefore, the vision of the third part of the “secret”, so distressing at first, concludes with an image of hope: no suffering is in vain, and it is a suffering Church, a Church of martyrs, which becomes a sign-post for man in his search for God. The loving arms of God welcome not only those who suffer like Lazarus, who found great solace there and mysteriously represents Christ, who wished to become for us the poor Lazarus. There is something more: from the suffering of the witnesses there comes a purifying and renewing power, because their suffering is the actualization of the suffering of Christ himself and a communication in the here and now of its saving effect.
And so we come to the final question: What is the meaning of the “secret” of Fatima as a whole (in its three parts)? What does it say to us? First of all we must affirm with Cardinal Sodano: “… the events to which the third part of the ‘secret’ of Fatima refers now seem part of the past”. 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 fiat of Mary, the word of her heart, has changed the history of the world, because it brought the Saviour into the world—because, thanks to her Yes, God could become man in our world and remains so for all time. The Evil One has power in this world, as we see and experience continually; he has power because our freedom continually lets itself be led away from God. But since God himself took a human heart and has thus steered human freedom towards what is good, the freedom to choose evil no longer has the last word. From that time forth, the word that prevails is this: “In the world you will have tribulation, but take heart; I have overcome the world” (Jn 16:33). The message of Fatima invites us to trust in this promise.
(1) From the diary of John XXIII, 17 August 1959: “Audiences: Father Philippe, Commissary of the Holy Office, who brought me the letter containing the third part of the secrets of Fatima. I intend to read it with my Confessor”.
(2) The Holy Father’s comment at the General Audience of 14 October 1981 on “What happened in May: A Great Divine Trial” should be recalled: Insegnamenti di Giovanni Paolo II, IV, 2 (Vatican City, 1981), 409-412.
(3) Radio message during the Ceremony of Veneration, Thanksgiving and Entrustment to the Virgin Mary Theotokos in the Basilica of Saint Mary Major: Insegnamenti di Giovanni Paolo II, IV, 1 (Vatican City, 1981), 1246.
(4) On the Jubilee Day for Families, the Pope entrusted individuals and nations to Our Lady: Insegnamenti di Giovanni Paolo II, VII, 1 (Vatican City, 1984), 775-777.
(6) In the “Fourth Memoir” of 8 December 1941 Sister Lucia writes: “I shall begin then my new task, and thus fulfil the commands received from Your Excellency as well as the desires of Dr Galamba. With the exception of that part of the Secret which I am not permitted to reveal at present, I shall say everything. I shall not knowingly omit anything, though I suppose I may forget just a few small details of minor importance”.
(7) In the “Fourth Memoir” Sister Lucia adds: “In Portugal, the dogma of the faith will always be preserved, etc. …”.
(8) In the translation, the original text has been respected, even as regards the imprecise punctuation, which nevertheless does not impede an understanding of what the visionary wished to say.
And now, if you have read this far, you know the complete story of the Appearances of Our Lady at Fatima and why we are celebrating the memory of Her Appearances in the Cova da Iria.
You have read the message of Her motherly compassion for humanity, Her desire that mankind stops offending God and so avoids Hell, and the ways given to us to make reparation for sin, both personal and collective – namely, the Rosary, devotion to the Immaculate Heart of Mary (taking the dual forms of the Consecration of Russia, and the Communions of Reparation), and prayer and sacrifice willingly borne and offered for sinners.
You have heard what the Church was asked to do to respond to the requests of this motherly Heart, and how the Holy Father fulfilled those requests in 1984. And you have read what is asked of each and every one of us as part of our daily duty.
In this, you have read what will happen if we do respond, and what will happen if we do not. Like Her Son, Our Lady always leaves us with free choice; She suggests, She advises, and She gently scolds – but She never forces us.
There are a great many books devoted to the subject of Fatima, each looking at a slightly different aspect of the story, focussing on a particular element of it. The books noted below are recommended – they are faithful to the message of Fatima and they conform to the views of the Church.
Take great care to avoid those who say the Consecration is not made, or who claim that there are further secrets to be revealed; this is not true and you risk being led astray.
Pray the Rosary daily; offer everything as a sacrifice for sinners and in reparation to the Immaculate Heart of Mary; and be confident that She ‘will be your refuge and the way that will lead you to God’.
Our Lady of Fatima, Queen of the Most Holy Rosary, pray for us.
Saint Jacinta and Saint Francisco, pray for us.
“Fatima In Lucia’s Own Words” Vol. I, 1976, Postulation Centre, Fatima Portugal
“Fatima In Lucia’s Own Words” Vol. II, 2004, Postulation Centre, Fatima Portugal
“The Message Of Fatima”, 2006, Sr Maria Lucia of Jesus and of the Immaculate Heart, Carmel Coimbra
“Calls From The Message Of Fatima”, 7th edition, 2012, Sr Maria Lucia of Jesus and of the Immaculate Heart, Secretariado dos Pastorinhos
“A Pathway Under The Gaze Of Mary”, 2015, Carmel of Coimbra, World Apostolate of Fatima
“The Intimate Life Of Sister Lucia”, 2001, Fr Robert J Fox, Fatima Family Apostolate
“Vision Of Fatima”, 1948 and republished 2017, Fr Thomas McGlynn OP, Sophia Institute Press
“John Paul II: The Pope Who Understood Fatima”, 2007, Eduardo Siguenza, Queenship Publishing Company
“Fatima For Today – The Urgent Marian Message Of Hope”, 2010, Fr Andrew Apostoli CFR, Ignatius Press
“The Last Secret Of Fatima”, 2008, Cardinal Tarcisio Bertone, ImageCatholicBooks
“The Children Of Fatima”, 2003, Leo Madigan, Our Sunday Visitor Publishing
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