When the Church and the World are One
The Secrets of Fatima
“When the Church and the World are One, these days will be close at hand. For our divine Master has built a wall between His things and the things of the World.”
St. Anthony of the
Desert (4th Century)
I give you the end of a golden string,
Only wind
it into a ball:
It
will lead you in at Heaven's gate
Built
in Jerusalem's wall.” William Blake
On the afternoon of
Wednesday, May 13, 1981, the “Popemobile”, not yet fitted with the now-familiar
Plexiglas shield, slowly traversed St. Peter's Square in observance of the weekly General
Audience. In it stood John Paul II, dispensing his blessings to the crowd of 20,000
which was parting like a sea of humanity at his feet. Out of corner of his eye, he saw a young
woman wearing a white blouse which seemed to radiate sunlight from out of the
deepening shadows of the waning day. In
that light, the Pontiff thought he glimpsed an image of the Blessed Virgin
― could it be a picture which the girl was wearing? As he turned to get a better look, a 9mm
bullet grazed his right elbow; then a second slug ricocheted off his left hand
and ripped into his abdomen.
As
the Holy Father lost consciousness, he was heard to whisper in Polish, “Mary,
my Mother ....” It was 5:17 p.m., the
exact time at which Karol Wojtyla had been elected to the papal throne on
October 16, 1978. Inexplicably, his
ambulance was directed to the more distant of the two local hospitals,
Polyclinico Gemelli, where he was administered last rites before surgery. By the time he arrived at the hospital, he
had lost six pints of blood. In the
massive transfusions that followed, the Pontiff would be infected with
hepatitis from a tainted supply of blood mistakenly used by the doctors.
Meanwhile,
back in St. Peter's Square, the would-be
assassin was grabbed by a Franciscan nun and wrestled to the ground by the
crowd. He turned out to be a 23-year-old
Turkish national named Mehmet Ali Agca, a member of the so-called
“Turkish Mafia”, which controlled drugs and arms smuggling in neighboring
Bulgaria. Agca was also associated with a group of right-wing
terrorists in his homeland known as the “Gray Wolves”, at whose behest he
participated in the assassination of a liberal newspaper editor in Istanbul in
1979. Arrested for that crime and sent
to a top-security military prison, Agca “escaped” (or, more likely, was allowed to
escape) three days before John Paul II was to arrive in Turkey for a papal
visit. In a letter to the newspaper the
day after his jail-break, Agca announced his intention to shoot the Pope and
stated, “this is the sole motive for my escape from prison”.[1]
In
view of the young Turk's known contacts with the Bulgarian secret service and
John Paul's support for the emerging anticommunist Solidarity movement in
Poland, the Bulgarians and their Soviet masters became the focus of the
conspiracy investigations which followed the shooting. Yet the CIA's monitoring of encrypted cables
between Moscow and the KGB's Rome station indicated that the news of the
attempt of the Pope's life was unanticipated by the Soviets. Furthermore, a report issued by the CIA's
Papal Task Force in 1985 concluded that, by May 1981, Moscow had already worked
out a modus vivendi with the Polish
Pontiff, and so had little to gain from his death.[2] As for Agca himself, while he is subject to bizarre
delusions (e.g., claiming at times to
be Jesus Christ), it is intriguing that, when the Pope visited him in his jail
cell in 1983, the prisoner implored his victim to reveal the “mystery of Fatima”. And during his trial for attempted murder and
conspiracy in 1985, Agca testified that his hail of gunfire at the Pope
was “linked to the Third Secret of the Madonna of Fatima”.[3]
By
what stretch of the imagination could Fatima ― a series of six apparitions of the
Virgin Mary witnessed by three Portuguese children in 1917 ― be linked to
a papal assassination plot in 1981?
During his long convalescence in the hospital, Papa Wojtyla would ponder a number of connections between
the two events, beginning with the correspondence of the date of the shooting
in St. Peter's Square with the liturgical
Feast of Our Lady of Fatima. May 13th
was the date on which the vision of the Virgin had first appeared to the three
young shepherds at the Cova da Iria near the village of Fatima 64 years
earlier. The children were instructed by
the Virgin to return to the same spot on the 13th of each month for the next
five months. Her apparitions culminated
in the “Miracle of the Sun” on October 13, 1917, when
some 70,000 onlookers beheld a series of wondrous solar transformations which
many described as a “dance”. John Paul
also mulled over the last thing he remembered seeing before feeling the searing
pain of his wound ― the luminous image of the Blessed Mother.
Anyone
familiar with the writings of Karol Wojtyla knows the man to possess a razor-sharp
analytical mind, not at all given to flights of supernatural fancy. Yet, as he hovered between life and death
after the shooting in St. Peter's Square, he experienced a
“prodigy” ― a vivid visual reenactment of Fatima's “Miracle of the Sun”. In the midst of this vision he sensed the
terrible agony which would grip the Church in the wake of his
assassination. A courageous man who had
faced down ruthless tyrants in his native land, John Paul did not fear death,
especially if his blood might in some way inspire the spiritual renewal which
he knew Catholicism so desperately needed.
But here he was confronting the most bitter of ends ― with the
foreknowledge that his death now would precipitate the calamitous wreckage of
the See of St. Peter. As he felt his
life slipping away, in his prayers he begged to be reprieved, to be given the
chance to banish the dread shadows of things to come which had been cast upon
his dying eyes.
When
he awoke some days later and found himself miraculously recovering, the
Pontiff's first action was to direct the Vatican's Holy Office to copy and send
to his hospital room all of the accounts of the Fatima apparitions written by the principal witness,
Lucia dos Santos.
Included in the documents which arrived a few days later was a single
sheet of paper, consisting of some 20 handwritten lines. It was the fabled Third Secret of Fatima.
Lucia dos Santos ― her name means the “light
of the saints” ― is still living
today in Fatima as a Carmelite nun known as Sister Lucy. She is last survivor of the three young
shepherds who encountered the Virgin in her family's pasture in 1917. Her younger cousins, Jacinta and Francisco Marto, both died within three years
after seeing the apparitions, just as had been foretold to them by the spectral
Lady. During the third of the six
apparitions, on July 13th, the Lady directed the light emanating from her hands
downward, seemingly into the Earth's interior, revealing an infernal domain
peopled by demons and damned souls caught in a vortex of flaming fury. This horrifying vision lasted but an instant,
after which the Virgin spoke to the two girls of future events, instructing
them to tell no one except Francisco (who could see the Lady but could not hear
her words).
Lucia would keep the secret until 1941, when she
received an inner “locution” from the Virgin giving her leave to publish all
but the last of its three parts. Two
years later, a severe bout of pleurisy nearly ended Sister Lucy’s life. Fearing the loss of the final part of the
message, now known as the “Third Secret”, the Bishop of Fatima asked her to write it down and seal it up in
an envelope, so that it might be read if she died. After much agonizing and another visitation
by the Lady, she complied with the Bishop's request in January 1944. She forwarded the sealed envelope to him with
the instructions that it was to be opened by the Pope and read to the World in
1960, “because the Virgin wishes it so”.
But,
for reasons that will become clearer as we proceed in this inquiry, the Vatican
refused to disclose the Third Secret in 1960 and continues to suppress it's full
content to this day. All the popes since
John XXIII, as well as a few cardinals,
have read the contents of Lucy's envelope.
John Paul II is reported to have read it shortly after his
inauguration in October 1978. Indeed,
several months before the shooting in St. Peter's Square, the Pope had spoken
quite candidly to a group of Catholics concerning the Third Secret. What he said at that time sheds considerable
light on how the assassination attempt of May 13, 1981, would later fit into
his interpretation of the Fatima message.
Renewal in Blood
While
conversing with a small group of pilgrims in the cathedral square of Fulda,
West Germany, in November 1980, the Holy Father was asked to explain why the
Third Secret had not been published in 1960, as the Lady of
Fatima had
directed. John Paul responded that “the
gravity of its contents” was such as to possibly provoke a hostile response to
its release from the “world power of Communism” (the Soviet Union), and hence the Vatican had
seen fit to defer its publication “out of diplomacy”. He alluded to a portion of the message “where
it is said that the oceans will entirely flood certain parts of the earth, and
that from moment to moment millions of men will perish”. A question was then posed concerning the fate
of the Church in Fatima's apocalyptic scenario.
John Paul: “We have to be prepared to suffer, before long, great trials which will require
of us the disposition to sacrifice even our life ... for Christ. Through your prayers and mine, it is still
possible to diminish this trial, but it is no longer possible to avert it,
because only in this manner can the Church be effectively renewed. How many times has the renewal of the Church
been brought about in blood! It will not
be different this time.”[4]
In
passing, we should note the Pontiff's frank acknowledgment that diplomatic
concerns have preempted the publication of the Third Secret. This shocking admission underscores a
principal theme of our book: the shameful degree to which the political role of
the “sovereign” papacy has come to overshadow and undermine the spiritual
mission of the Church. Incredibly, the
Vatican pronounces the Fatima message to be the authentic revelation from
the Blessed Mother, while in the very next breath they declare that their
obedience to the plain directives of that message must be indefinitely
postponed for reasons of international diplomacy! For the moment, however, let us suspend
further consideration of the themes of Communism and catastrophes in the first
part of the Pope's 1980 comments in order to focus on the “great trials” and
the “renewal of the Church” of which he spoke so dramatically at the time.
What
are we to make the extreme urgency of the Pontiff's words with regard to this
“renewal” ― a “renewal” which he anticipates paying for with his own blood? On the superficial level, the Church of Rome
at the turn of the 21st Century seems to be riding the crest of a
wave of prosperity and popularity which it has never before known in its
2000-year history. An appearance by the
Pope anywhere in the World ― not just the Christian World ― can
fill a stadium more quickly than a World Cup match or a rock concert. The Holy Father has become an icon of popular
culture, his writings even dominating the best-seller lists of secular
literature. Nations and governments
which short decades ago afflicted the Church and treated its vicar with
mistrust now universally accept and recognize the sovereign See and admit its
representatives as full participants in the their highest diplomatic conclaves.
What
then can be so terribly wrong with the Church that the Pope sees such an
absolute need to fix it, even at the price of his own life? If the truth be told, all of what we have
just recounted as to the unprecedented acceptance of the Church by the World
and its institutions are the surest signs of the spiritual crisis that it
faces. By way of illustration, we may
recount an anecdote involving Pius X (1903-1914), the first Pontiff of the 20th
Century to be canonized. “What are the distinguishing characteristics of the
Church?” he once asked a group of young novices. After they had dutifully exhausted the gamut
of standard answers ― it is Apostolic, universal, etc. ― Pius informed them that they had omitted the most
essential trait: “It is persecuted.” The true message of Christ can never be
received by the World with anything but the most violent antagonism, because it
teaches the utter vanity of worldly pursuits and prophesies the ultimate
downfall of the proud and powerful.
Hence, the Church which is no longer persecuted by the World is a ship
which has lost its spiritual compass.
The
decline of the Faith which has spread through the Church like a cancer over the
last four decades is, however, recognized by the Vatican hierarchy only by its
outward symptoms: the precipitous drop in priestly vocations, Mass attendance,
and virtually every other index of the strength of the creed. Perhaps the most devastating aspect of this
trend is buried in the statistics ― the appalling deterioration in the
moral quality of many men of the cloth.
Would the priesthood of barely a generation ago have winked at the
presence of known pederasts in its midst?
In the words of Pope Paul VI in 1977, the “smoke of Satan” has filled the
Church and ascended “even to its summit”.
Apostasy
― loss of faith ― is most damaging when it strikes at the shepherds
of the flock. Just as it is no
“coincidence” that Mehmet Ali Agca fired his bullets on the anniversary of the
first Fatima apparition, so we must consider the
significance of the date on which the Lady of Fatima chose to confide her great
Secret to the young shepherdesses at the Cova da Iria. July 13th is the liturgical feast of St.
Anacletus, the third Pontiff of Rome,
who selected as his papal name the Greek word amencletus ― meaning “beyond reproach”. St. Paul in his Epistle to Titus writes:
a bishop must be blameless (amencletus)... not given to filthy lucre; ...Unto the pure, all things are pure:
but unto them that are defiled and unbelieving is nothing pure; ...They profess
that they know God; but in their works they deny him, being abominable...[5]
And
indeed, the corruption of those who, like the Pharisees of old, hold themselves
out as spiritual leaders, effectively blocks the path to salvation for all of
the people of God:
You shut up the kingdom of heaven against men: for you neither go in
yourselves nor suffer ye them that are entering to go in.[6]
Evidently,
judging from John Paul's remarks at Fulda, the Third Secret of Fatima addresses this unprecedented crisis of faith
and even predicts its onset in the latter decades of the 20th
Century. This would explain Our Lady's
desire to have the message revealed in 1960, when a veritable epidemic of
apostasy began to sweep across the globe.
And there are hints that the Church “renewal” that will resolve this great
crisis may involve the martyrdom of one or more popes. Certainly, even before the attempt on his
life in St. Peter's Square, Karol Wojtyla believed himself
to be destined for such martyrdom.
Why? Part of the lore surrounding his papacy is
the tale of his pilgrimage in 1974 to the monastery of Padre Pio, the famous Capuchin
stigmatic.[7] Padre Pio was said to have the faculty of
“reading consciences”. When he heard
confessions, penitents did not need to verbally recount their sins ― the
holy man could somehow look into hidden recesses of their souls. He was also known to possess the gift of
prophecy. When he heard the confession
of then-Cardinal Wojtyla ― so the story goes ― Padre Pio
told him that he would become pope ... and that he would one day be
assassinated.
Therefore,
when John Paul II first read Sister Lucy's handwritten note sometime
late in 1978, he was not able to toss it aside with the dismissive remark,
“this does not pertain to the years of my papacy”, as John XXIII reportedly did in 1959. He may even have been aware that the
revelation of the Secret of Fatima was accompanied by an eclipse-like dimming of
the Sun's light, such that witnesses reported seeing a starry sky. We know that Karol Wojtyla was born during a solar eclipse, and the Latin
phrase applied to him by St. Malachy's prophecy means “the eclipse of the Sun”. Interestingly, the astronomical records of
the time disclose that the Virgin's appearance on July 13, 1917, was actually
bracketed by two solar eclipses within a month of each other, on June 19th and
July 19th.[8] This extremely rare phenomenon (successive
solar eclipses usually occur about six months apart) marks the end of a
thousand-year series of eclipses and the beginning of a new cycle.
It
is likely, however, that the new Pontiff's initial interpretation of the Third
Secret was heavily prejudiced by the reactionary
pundits who have virtually monopolized the field of Fatima “expertise”.
This school of thought casts the Blessed Virgin as a Cold Warrior of
sorts, warning the World that in the ideologies of socialism, Bolshevism,
Communism ― the list is often extended to include liberalism, modernism,
Freemasonry, and even “Judeo-masonry” ― lies the road to hell and
damnation. From their vantage point, the
Third Secret (regardless of what it actually says)
necessarily reads like a script for World War III. Their “script” features an armor-clad,
Amazonian Mary drawing up the battle lines of Armageddon, pitting the forces of the
Light on one side against the loathsome legions of Red atheism on the
other. Understandably, Karol Wojtyla, who had experienced
Stalinism at its ugliest, would have found the scenario of an apocalyptic showdown
between the Church and world Communism plausible. It also jibed with his fatalistic notion that
the vicar of Christ might be called upon to lay down his life to secure the
final victory.
Against
that background, the Pope's seemingly disjointed remarks concerning the Fatima Secret in Germany six months before his
near-assassination begin to make some sense.
Yes, he realized, the Third Secret calls for a revolutionary spiritual renewal of
a Church whose corrupt hierarchy has forfeited its legitimacy. But, “No,” he insisted, “the Church cannot be
reformed at the present moment”.[9] He balked at immediate reform, believing
that, in the ensuing leadership vacuum, the Red adversary would seize the
advantage. Convinced that the principal
enemies of the Faith were external to the Church ― with those subverting
it from within being merely their henchmen or dupes ― John Paul would
have logically concluded that the demise of Marxist atheism would inexorably
usher in a Christian renaissance. And
perhaps he even anticipated that the martyrdom presaged for him by Padre Pio would be the last act of atrocity which would
topple the monstrous megalith of godless Communism.
Whatever
the Holy Father may have seen when he glimpsed into the abyss from his hospital
bed in 1981, it definitely disabused him of the notion of a Soviet Antichrist. Assuming that the dying Pope had, during his
“prodigy”, peered behind the curtain which conceals events to come, what would
he have likely seen? In retrospect, the
answer seems fairly obvious. Regardless
of the ultimate proofs, the blame for his death would have fallen on the Russians. The outrage of the international community
would have driven the U.S.S.R. into a posture of extreme isolation, making the
“glasnost” opening of a few years later unthinkable. Ironically, the death of John Paul II would not have hastened the collapse of Soviet
Communism. It would have prolonged its
death agony, perhaps to the point of a world-wide conflagration. Viewed in this light, what John Paul
perceived as the Blessed Virgin's intervention to save his life had possibly
saved the whole planet as well.
When
Papa Wojtyla visited Fatima on the first anniversary of the shooting in
St. Peter's Square, therefore, it was
not only to thank the Virgin for his own life, but to thank her on behalf of
the entire human race for having “averted our disaster...”.[10] The Lady of Peace had broken through the
wall of silence imposed by the Vatican hierarchy and had begun to unfold her
great Secret ― her own design for spiritual renewal without bloodshed ― on the stage of human history. Incredibly, within a space of seven years,
the bogeyman of Red Russia would recede with virtually no carnage. The Berlin wall would topple without the
firing of a shot. Masses commemorating
the anniversary of Fatima would be celebrated within the Kremlin itself. And John Paul II, the unbending enemy of
Communism, would become the first Roman Pontiff to receive the General
Secretary of the Communist Party of the U.S.S.R. in the Vatican.
Withholding
the Secret, against Our Lady's wishes, is what the Pharisees of Rome must do to
perpetuate their ill-gotten power and wealth.
To justify their defiance of God's will, they invoke the instinctual
fear of the future that runs deep in the dark recesses of the human mind. Patronizingly, they assure the flock that the
knowledge is not good for us, it involves fearful “chastisements” and
nightmarish cataclysms, which are the price to be paid for the World's
sinfulness. The fervent desire of the people
of God to hear the Virgin's message is ― so they tell us ― simply a
lust for sensationalism, sinful in itself.
Surely,
the time of purging and purification of which the prophets have long written is
close upon us now. We are all painfully
aware of Man's crimes against his brothers and sisters, and his wanton
violation of the Earth and her creatures.
But the most unpardonable crime is the one that Man has committed
against himself, in the negation and denial of his own divine Spirit. All of this must soon be reconciled as the
accounts of the passing Age are settled and those of a new Age are opened. We may choose to refer to these accounts as
“sin” or “karma”. But the reality is
that they constitute an energy imbalance, a metaphysical tilt which must be
righted and centered before the God-Man can return and begin his Millennial
reign of peace.
The
celestial Virgin comes to us at this juncture, “in the fullness of time” as the
Scriptures express it, to offer us her alternative to the karma of blood and
retribution ― her option of Grace.
As the descendants of Adam, we all share in the consequences of
humanity's Fall from Grace. That Fall
preordained the sacrifice of the Son of Man on the Cross of Golgotha ― so
that the Consciousness which had lapsed into the dream of Time might again be lifted
up “as Moses lifted up the serpent in the wilderness”.[11] To bring the Son of Man into the World,
however, God needed to open a “space” in Time for the Eternal, a “place” in the
finite for the Infinite. This “place” is
what Catholics describe as the Immaculate Heart ― a vessel preserved for Grace in the
World of sin. Regardless of doctrinal
niceties as to how this belief relates to the historical Mary or the
circumstances of her physical conception, it is solidly grounded in the bedrock
of spiritual Truth common to all God's children.
As
we shall see, the message of Fatima is universal, although expressed in the
language of Roman Catholic theology as befits the cultural setting of the
revelation. Like the Christian Trinity,
the Secret is One which reveals itself as Three. Each “part” of the Secret is dependent upon
the others for its meaning, and hence we cannot expect to understand the
so-called Third Secret in isolation from the other two parts. Moreover, a thorough analysis of the first
two parts of the Secret will enable us to construct the essential aspects of
the undisclosed third part as well.
Let’s begin, therefore, with the first formula in the Lady's threefold
option of Grace ― the devotion to her Immaculate Heart.
The Immaculate Heart
The
Immaculate Heart of the Virgin is an image steeped in the most ancient
traditions of the human Spirit ― the Holy Spirit of the Christians and
the Ruach HaQadosh of the Jews. When “the Spirit is upon him”, so to speak,
Man has always seen himself as part of a collective Being: the God-Man. The Egyptians associated this God-Man with
the Sun, and called him by the name Ra
― the One, He who Is. But Ra is
not knowable as the One, because the One encompassing All cannot contemplate
Itself. To know Itself, the One must
engender Two and thereby become, with the Two, a Triad or Trinity. Now, when we say that the One “engenders”
Two, we employ that particular verb very aptly, because contained within it is
the word “gender” ― precisely the quality which is inherent in duality.
When
the Jews came out bondage in Egypt, they became the keepers of
this inspired wisdom, and hence they were the people who received the new
infusions of the Spirit for a time thereafter.
In the books of Moses, we read of the creation of
Adam, who is “male and female”,[12] initially embracing within himself Eve. Later, the Hebrew prophets would teach of a
Son of Man, one of the lineage of Adam, whose coming would complete the
threefold cycle of Creation. In the
interval between the splitting of the One into Two and the advent of this
Redeemer to complete the Trinity, however, the principle of division appears
― a principle embodied in the Snake of the Garden.
In
Genesis this Snake is described as the “most subtle of animals”. It’s worthwhile to give some thought to the
chosen adjective “subtle”. Our modern
usage associates the meanings “crafty” and “deceptive” when this term is
applied to a sentient being. And so the
Snake is a deceiver, because duality is illusory. Although it “exists” in Time, and for a time,
it does not partake of the Eternal, the That which Is. But even more to the point is the Latin
etymology of the word “subtle”. “Sub” signifies “beneath”, while “tela” is the
“web” formed by the crossing on a
loom of the woof across the fixed threads of the warp. Only by the reunion of the divided threads of
Being do they again become Real, that is to say, do they again partake of the
Eternal. Beneath the crossing ― the “tela” ― wrought by Consciousness, is the primordial Chaos of
Matter which predates Creation and is always operative within it. This is the Snake, the Adversary of the
redemptive crossing, the Divider, the Limiter, the “self” in each of us which
separates us from God and frustrates our return to Him.[13]
The
Egyptians related all of their sacred knowledge to the concept of crossing, which was symbolically
expressed in crossed arms of their mummies.
This is a gesture which we have inherited and unwittingly continue to
mimic in the preparation of our own dead for their journey back to the Eternal,
or “Net”-er world. To the principle, or Neter, which opposes the crossing, the Egyptians gave the name Set, from which
the Semites derived their Shaat and
the Gentiles their Satan. In the pagan pantheon, the same qualities
were embodied in the Roman god Saturn and his Greek counterpart Cronus. The name Cronus directly invokes the concept
of Time, and indeed, Saturn is still depicted as the Scythe-wielding Father
Time.
The
Fall brought about by the Serpent, then, is a fall out of
Eternity into Time. Consequently when we
talk about redemption, we necessarily speak in eschatological terms ― in
terms of the “last times” or the “end of Time” ― because Time is only
that interval between the division of the One and the realization of the
Trinity. In that interval Set/Satan/Saturn exists.
His activating principle ― the principle of Time ― is karma,
or “sin” in Judeo-Christian terminology.
It is the principle of the vegetative/animal World, the relentless
alternating cycles of birth and death.
In ancient Egypt it was
mythically portrayed in the dismembering of Osiris by his rival Set and the scattering of his
body parts into the Ocean of primordial Chaos.
Symbolically, therefore, the Light of the Spirit is disseminated in the
formless void of Matter, where it awaits the incarnation of the Word.
This
incarnation of the Word thus represents the freeing of the soul from its
bondage to the Law of karma, which corresponds to the bondage of the Jews in
Egypt. Just as
the soul’s servitude to the principle of Time is reflected in a false temporal consciousness, so the promise
of the soul's liberation reflects itself in a distinctly spatial consciousness. The
latter is an intelligence which the Pharaonic sages associated with the heart.
For an individual, of course, the physical heart is the nourisher of the
carnal body, and in the same way the metaphysical Heart of redemptive Space is
the nourisher of the divine Body of the God-Man. If we contemplate the Christian icon of the
God-Man affixed to the Cross, we find the Heart at the center of the mystical crossing.
With
the influx of the Holy Spirit, the Mind awakens from the dream of Time and is
lifted aloft to the pinnacle of Grace, the mountaintop from which it may see in
all directions at once. Freed from the
illusion of sequential past, present and future, Consciousness ascends on the
wings of Horus, the Hawk of the Nile.
Once having taken flight, it can survey from above ― at one and
the same moment ― the entire landscape which is visible only in
sequential installments to the traveler on the road below. It is thus that Grace confers the gift of
prophecy, which is the living knowledge,
the living water which the mystical Heart receives from above and transforms
into the consecrated wine, the blood of the Lamb, which flows from the Heart to
feed the divine Body.
They will never hunger or thirst again;... because the Lamb who is at
the heart of the throne will be their shepherd and will guide them to
the springs of living water; Revelation 7:16-17[14]
In
the Holy Land, Mount Carmel is literally Karim-El,
the “Vineyard of God”, the birthplace of the Virgin whom the Angel Gabriel addresses
by the name Kecharitoméne, meaning
“Full of Grace”. Gabriel announces to
the woman who is “Full of Grace” that the Spirit of the Most High will come
upon her as a cloud. The same pillar of cloud had gone before
Israel as they came out of Egypt and had shrouded the top of Mt. Sinai when Moses received the tablets of the Torah. As this cloud covered Mary, so it had covered
the Ark of the Covenant, and so it would be witnessed, some 3400 years later, to
cover the three young shepherds of Fatima each time they encountered the apparition who
ultimately revealed herself as the “Lady of Mt. Carmel”. From the very beginning of the Virgin's
divine mission, then, she is associated with a sacred landscape, a network of
consecrated sites which are to mark the way through the spiritual desert of
this World to the gate of the New Jerusalem.
We
do well to recall, however, that the people of Israel did not pass directly
from the land of their bondage to the Promised Land. Rather, in the absence of their prophet Moses, they fashioned for
themselves a golden calf and were abandoned by the guiding pillar of cloud to
wander aimlessly in the desert for forty years.
Accordingly, Man's fallen condition is one of idolatry, because he
perceives Creation to be external to
himself, rather than positioning his Consciousness at the center, in the Heart,
where it may receive the in-spiration
of the breath of God. This mistaken
perception of an external objective universe induces humanity, thoroughly
deluded by egocentric pride, to spurn the guidance of Grace. Instead mankind prostrates itself before the
altar of “empirical” Science, the false god which ridicules inspiration and
recognizes only knowledge based on observation.
Modern man does not “breathe in” his experiences, does not take them
into his lungs and let them infuse their energy into the contents of his
heart. Instead, he approaches cold, dead
matter as an “observer” and seeks to put his hands on it, to possess it, to
make it obey his will and divulge its secret laws to him.
As
a result, mankind now finds itself wandering in the desert for a term much
longer than the forty years of the Israelites.
Like Achilles chasing the Tortoise, our vaunted Science seems always to
be within a step of the Grand Formula that will explain everything. After making astounding strides early in this
race, however, empirical Science in our era finds its quarry increasingly
elusive, its solid, objective universe evaporating into a haze of mere
probabilities. Advanced thinkers in the
sciences are even beginning to concede that they have erred in attempting to
separate the conscious observer from the “objective phenomenon”. The underlying truth is that Mind and Matter
become Real only to the extent they “cross” one another ― each
reciprocally occupying for the other the invisible, all-defining point at the
center, the place of the Heart.
Our
soul instinctively seeks to repose in the sanctuary of that Heart which did not
partake in the Fall from Grace ― in the unblemished, or Immaculate Heart of our collective female Body of Light. Once we find this blessed sanctuary, we are
no longer caught up in the whirlwind which rages at the circumference of the
sphere of incarnation. We may withdraw
from this infernal vortex ― the sight of which so terrified the Fatima seers ― and instead enjoy Our Lady's
blessed peace in the eye of the storm.
Here we find the turning point, the metaphysical axis of the temporal
World. Here the principle of harmonic
resonance applies, whereby an infinitesimal force applied at the center can
shape huge forces at the periphery. It
is this principle, by the way, and not massive manual labor, which explains the
monumental architecture of the Nile Valley.
And it is this principle which the Virgin of Fatima taught in the first
part of her great Secret.
By
devotion to the contemplation of the Immaculate Heart, we may begin to access the
power of the stillness, of the “null point”, to direct the energies swirling
around it. The most notable contemporary
example of the exercise of this power is the inexplicable survival of eight
Jesuits whose home
was a mere eight blocks from “ground zero” of the Hiroshima bombing in
1945. When interviewed on American
television and asked to account for this apparent miracle, one of the survivors
responded: “In that house, we were living the message of Fatima.”[15]
Now
it becomes clear why the Lady of Mt. Carmel prefaced her revelation of the
great Secret at Cova da Iria with a vision which the young shepherds described
as “hell”. Recall that she directed the
supernal Light which emanated from her palms downward toward the “center” of
the Earth. Because of our fallen
condition, we perceive ourselves as existing on the circumference of a spinning
globe of dead matter whose axis lies within a fathomless Abyss. But the truth is that this Abyss lies at the periphery of a spiritual universe whose
real axis is in the Heart of our divine Body.
Even a comparative handful of souls consecrated to the Immaculate Heart can, through their spiritual exercises of
devotion, restrain the fury of the vast centrifugal forces whirling at the
periphery. Here we find the profound
meaning of the Catholic dogma of the Communion of Saints: the penance and reparations of the few can
effect the salvation of the many. And
here we again encounter the irrepressible reality of Man's collective spiritual nature.
Our separateness is but the illusion of the temporal World, the World of
duality, the World which Set/Satan rules.
Throughout
human history, the wisdom of the Heart has been preserved by a tiny, persecuted
elect. Beginning in the mid-19th
Century, however, the World ― sensing that its time was growing short
― launched a furious war to eradicate this wisdom. Many visionaries, including Pope Leo XIII (1878-1903), have told us that the God-Man
will not intervene to end this persecution until he returns again in glory at
the end of Time. For the people of God,
these times are like the fourth watch of the night for the Apostles on the Sea
of Galilee, when they were menaced by a sudden tempest. Jesus was not with them in their small boat,
since he had remained behind in the nearby hills to reflect upon the recent
martyrdom of his cousin, John the Baptist.[16] In a previous episode, the Apostles had been
similarly beset by raging winds and waters after Christ had fallen asleep in
the boat.[17] It seems fair to infer that this scenario is
repeated in the Gospels for emphasis.
Symbolically, these stories address the predawn, or “fourth watch”, of the
long night between the Passion of Christ and his triumphant return, or Parousia. They speak to “latter times” in which the
God-Man tests the faith of his disciples.
Since
we know that God does not engage in idle diversions, we must ask ourselves:
what is the purpose of this “test of faith”?
It has been said that Christ seeks to associate Man to His great
redemptive Work, and that it is only through such collaboration that Man can
actualize his divine potential. True
faith cannot be passive; this is the teaching of the Gospel stories concerning
the stilling of the tempests. True faith
must be active, both externally and, more importantly, internally. On the Sea of Galilee, the Apostles acted, in
the external sense, by calling upon Christ ― and that is indeed all that is required of Man in the way
of outwardly-manifested action.
Where the Apostles failed, however, was in their fear, and it was for this fear that their Master chided them,
“Where is your faith?”. The violent
chaos of the elements ― of the World without the divine presence ―
had invaded their souls and recreated its tempest within their own hearts.
The
ultimate question, then, and the only one that really matters, is simply
this: “When the Son of Man comes, will
He find faith on the earth?”[18] For the past 150 years, a vortex has been
forming. Our own lifetimes have
witnessed its destructive fury building to a crescendo, spreading its spiraling
tentacles like a black hole, and drawing into itself ever greater multitudes of
humanity:
Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold...[19]
As
fewer and fewer souls find their way to the stillness of the Heart, its power
to restrain and control the swirling maelstrom of the World is weakened,
causing the gyrations of the vortex to expand and accelerate. On the mundane level, we all observe this in
our daily lives: time seems to pass more
and more rapidly ― so rapidly in fact that we humans of the late 20th
Century have completely lost control of our lives. We no longer live in Time; we are possessed
by it, picked up and carried along helplessly in its raging wind. As this tornado increases in velocity and its
pull becomes more and more irresistible, the number of those who remain
faithful to the Heart diminishes still further, and along with it the
restraining force at the center. Our
Science calls such a process, in which disorder feeds back upon itself in an
escalating spiral, “chaos”.
Like
the runaway calliope in the finale of Alfred Hitchcock's Strangers on a Train, the brakes will soon enough be applied to the
whirligig of Time. Just how destructive
and cataclysmic that climax turns out to be obviously depends on how far out of
control the calliope manages to get. This
explains why the Fatima prophecies of future human sufferings are all contingent upon mankind's continued
refusal of the option of Grace, its insolent rejection of the sanctuary of the
Immaculate Heart.
Much
of what we take for “reality” in this World is in fact illusion. The underlying principle by which our World
operates is something that modern physics calls “symmetry”. This principle dictates that every phenomenon
which appears in the physical universe must be accompanied by another
phenomenon which exactly negates it.
When matter is created, for example, it must be accompanied by an equal
amount of “anti-matter”. Sooner or
later, matter encounters anti-matter, and they totally annihilate one another. So this is a zero-sum game we are dealing
with here. The physical universe is
actually a non-entity living on “borrowed Time”.
Let’s
see if we can apply this principle of symmetry to the acceleration of Time
which is occurring in our era ― at the cusp of the Ages, so to
speak. On one hand, we experience an
increase in the velocity of Time, but it’s accompanied by an offsetting attenuation of the scale of Time. We’re seeing
two “symmetrical” processes unfold simultaneously: Time speeds up, while the intervals
by which we measure Time get shorter.
Once again, it’s a zero-sum game in which one process offsets the other
and the overall effect is an illusion.
To appease its insatiable appetite for “more time”, our errant culture
feverishly subdivides Time into ever more rarefied and hollow moments. In its limitless lust for dominion, the World
now seeks, as it were, to wring out of the fabric of Time the blessed intervals
of Eternity which occur between the ticks of the clock.
Unless
and until it descends into total chaos, however, the World remains tied to the
cycles of the higher planes of existence.
While we can arbitrarily divide our cyber-Time into nanoseconds and
megahertz, there will always remain a celestial clock which we can’t
“adjust”. On that clock, a “day” is
always the interval between the Sun's successive noontime crossings of the
meridian (i.e., the sky’s imaginary
north-south axis). Similarly, a “year”
can be nothing but the interval between the Sun's successive northward
crossings of the Earth's equator at the vernal equinox. Thus, the process of
“crossing” again comes into play as the means by which the cycles of our
temporal sphere are attuned to the harmonics ― literally the music
― of the progressively more sublime spheres above us.
In
its movements throughout each year and through the precessional Age of about
2000 years, the Sun weaves across the surface of our globe a “net”-work of crossings. These crossing points, or “nodes”, are places
where our planet opens itself to celestial influx. In the surviving megaliths of the prehistoric
World, of which Stonehenge is the most notable example, we find evidence
of a dawning consciousness that these nodal points act as gateways of the
Spirit. Apparently, however, this
consciousness did not emerge soon enough to avert the Deluge which largely
swept away the traces of mankind's “antediluvian” civilization. Obviously, then, the question presents itself
to us: Is the same fate in store for our
own civilization?
Virtually
on a daily basis, each of us commiserates with our fellows over the unbearable
intensification of the “pace” of our existence.
We have come to resign ourselves to this ever-accelerating and
increasingly inhuman and maddening tempo as if it were an inherent fact of
life. Our so-called leaders tell us that
these wretched conditions represents “progress”, that we are becoming more
competitive, “lean and mean”, etc. We are exhorted to instill this same frenzied
ethic in our children lest they turn out “losers”. The World pursues this interminable speed-up
by dividing Time ever more
minutely. The “sound bites” of human
experience become more and more ephemeral.
We become the deformed creatures of a cyberworld, living our lives in
increments of nanoseconds.
But,
unlike days and years, nanoseconds bear no relation to the higher planes of
Consciousness which proceed toward the Spirit.
“The Time,” as Prince Hamlet
observed, “is out of joint.” It has ripped loose of its moorings in the
cycles of the Heavens and has proceeded without bearings upon the Ocean of
primordial Chaos, the “sub-tela”
realm beneath the web of solar crossings, the domain of the “subtle” Serpent of Genesis.
In
Genesis Yahweh speaks of the “enmity” between this Serpent and the Eternal Woman, who is Eve in the Fall
and Mary in the Redemption. He
prophesies a great battle in the end-Time between the Serpent and the Woman, a
battle in which she and her progeny will ultimately prevail.[20] This, then, is the spiritual context of the
series of public apparitions of the Virgin which began in La Salette, France, in 1846, and
continued in Lourdes a decade later. In the wake of Fatima, similar apparitions have
recurred in Garabandal, Spain, in 1961, and Medjugorje, Yugoslavia, beginning
in 1981. In each case, there is a basic
message which she repeats: she is restraining the hand of her Son from crushing
the Snake, because, as things now stand, the Serpent would drag a large portion
of mankind down with it. To fully
appreciate the content of this message, we need to focus on how it’s been
delivered and to whom. Invariably the
seers are children or adolescents living in a “backwater” culture insulated in
some measure from the international juggernaut of “progress” and its attendant
acceleration of life’s pace.
At
Fatima, each of the six appearances of Mary commenced
exactly at solar noon ― the moment when a particular spot on our spinning
globe is passing through the plane defined by the center of the Sun and the
axis of the Earth. Unlike the
homogenized “standard time” which has been imposed on humanity in this century,
solar noon represents a uniquely local
time, occurring at one and only one precise meridian of longitude at any given
instant. In rural Portugal of 1917,
everyone except government officials still reckoned time by the position of the
Sun in the sky. The three young
shepherds reported that they heard the midday Angelus prayer bells of the local church each time they caught
sight of Our Lady's approach. Before the
last apparition ― the “Miracle of the Sun”
― Lucy announced that Our Lady would appear, as she had previously,
promptly at “noon”. By this time, the
Lisbon newspapers had picked up on the story, and a multitude of some 70,000
curiosity-seekers descended upon the village of Fatima on October 13,
1917. The crowd of mostly city-dwellers
became restless when the Virgin failed to materialize at noon, standard
time. Another hour passed, and a priest
from Lisbon produced a watch showing the “official” time to be already past 1
p.m... In what would prove to establish
a pattern of ecclesiastical disbelief and obstruction, the priest declared the
whole affair to be an “illusion”, and tried to drive the three children away
from the site just moments before the Virgin actually appeared there.[21]
What
is the significance of the repeated appearances precisely at solar noon? Local or solar noon is the one moment of the
day at which the temporal point of reference is “lifted up”, so to speak, from
the axis of the turning Earth to the center of the Sun ― the cosmic
emblem of the God-Man. We see here a
symbolic rendering of the option of Grace:
Time itself may be redeemed, and the Serpent of the Fall may be raised upon the Cross to
become the caduceus of mercy and healing.
Karmic retribution, i.e., the
annihilation of the Serpent, is not
the only alternative ― unless we chose it to be so because we willfully
reject the Heart of Grace which our heavenly Mother offers us. Tragically, however, the true message of the
Immaculate Heart is being systematically perverted. Many within the Catholic Church who claim to
be advocates of the Fatima message speak of “chastisements” which it is
“too late” to avert. They speak this way
out of fear ― the
internalization of the tempest of temporal chaos. When Christ “awakens”, as he did on Lake
Tiberias, will he not ask of them
also, “Where is your faith?”.
Christ's
pardoning of the thief crucified at his right side teaches us that the moment
of Grace, the symbolic solar noon, can never be “too late”. It occurs outside of Time, without reference
to the infernal axis churning in the dark Abyss of Matter. Indeed, Scripture specifies that, on the
spiritual plane, one thousand of our years is “as one day”, and “as a watch in
the night”.[22] The latter simile clearly recalls the night
on the Sea of Galilee when Jesus walked across the raging waters, speaking the
words: “Be not afraid”. “Be not afraid”
is also the very first phrase which the Virgin spoke to the young shepherds at Fatima in 1917 and La Salette in 1846.
With these same words, the angel Gabriel introduced himself to Mary at
the Annunciation ― a dialogue which Catholic ritual recalls each day in
the Angelus prayer at solar
noon. Suspension of fear is the
necessary prerequisite to hearing the
message, since fear binds the soul to the turbulent rhythms of the fallen
World. Although adult observers
accompanied the three children during several of the Fatima apparitions, all
that they could hear when Mary spoke
was a “buzzing sound” ― the type of sound produced by speeding up an
audio recording. Similarly, the
witnesses reported hearing a thunderous “boom” when the apparition approached
― a phenomenon familiar to us in the era of jet aviation as the “sonic
boom” associated with rapid acceleration.
According
to the witnesses, the Fatima apparition approached the site from the East
in the form of a luminous globe of light, which always came to rest upon the
top of the same small holm oak tree.
From this perch, Our Lady enveloped the children in “a cloud” ―
also visible to outside observers ― and would infuse certain visions
directly into them through the light which emanated from her hands. This light seemed to be gathered and
reflected from above, as though her outstretched palms were acting as a
parabolic mirror. It was exactly in this
way that the image of the “dancing Sun” was projected upward into the sky
during the October “Miracle”.
In
his encyclical letter Redemptoris Mater,
John Paul II likens Mary to “a mirror in which are reflected in the most profound and limpid way
'the mighty works of God'”. The Pope,
whose Marian piety is deeply rooted in his Slavic identity, also writes of her
lovingly as Stella Matutina ― the
Morning Star:
For just as this Star, together with the Dawn, precedes the rising of
the Sun, so Mary, from the time of Her Immaculate Conception, preceded the
Coming of the Savior, the rising of the “Sun of Justice” in the history of the
human race.[23]
Reading
this beautiful image, we may surmise that the Holy Father was, unconsciously
perhaps, recalling that the Virgin of Fatima displayed a glittering star on the hem of her
garment.[24] In the ancient World, the title “Morning
Star” belonged to the planet Venus. Because of its brilliance, Venus is often
visible in the predawn sky ― i.e.,
at the end of the “fourth watch of the night”.
Astrology, the mystical legacy of the antediluvian World, teaches that
Venus, whose symbol is the mirror, rules the Zodiac sign Libra, the Scales of Justice.
In the mystical Kabbalah of the Jews, Justice mediates the path between
Severity (Gevurah) and Mercy (Chesed) ― the two opposing scales
of the Balance. The theme of Justice is
even more directly linked to the Virgin Mary in the words of the Magnificat, the song which spontaneously
welled up in her heart as the Holy Spirit impregnated her:
He has cast down the mighty from their thrones, and exalted the lowly;
He has filled the hungry with good things,
and the rich he has sent away empty.[25]
Between
each of the three successive parts of the Secret of Fatima there is a connecting theme. Connecting the first and the second parts is
the common “thread” of Justice ― or, perhaps better said, the cross-woven
threads of the option of Grace and the option of “preference for the poor”,
which together comprise Justice. As we
might expect, the error of dualism ― the delusion fostered by the Serpent ― seeks to separate these two
threads. Prophecy foretells that, in the
latter times, they will in fact be separated and embodied in the two Beasts of Revelation. More regarding that later, but for now we
must observe that the “preference for the poor” without Grace ― the theme
of the second part of the Secret ― is the error of Russia. And Grace without “preference for the poor”
― the theme of the third part of the Secret ― is the error of the
institutional Church. The polarization
of these two elements of Justice was reflected in the polarization of the World
in the 20th Century, a polarization epitomized by utopian
materialism on one side and soulless piety on the other.
When
the weave of reality begins to unravel and the threads separate, the result is
a dissociated “causal state”, i.e., a
condition in which the elements or “threads” become free to combine in new ways
to be determined by a new influx of energy.
The sacred Science of the Egyptians referred to such a causal state as “exaltation”. In Roman Catholic theology, this corresponds
to the doctrine of Mary's perfect receptiveness to the infusion of the Holy
Spirit, as to which the modern dogma of Mary's exaltation, or Assumption, is a
nothing more than a logical extension.
In her aspect as the Morning Star, for which Venus was the pagan prototype, the Virgin is
astrologically “exalted” in Pisces, the sign
of the precessional Age which is now drawing to a close. With the unraveling of Justice, the Virgin's
adversary also achieves the virile “causal state”. Accordingly, we find that Saturn is exalted in Libra, the sign of Justice.
As
we have discussed earlier, Saturn was a Roman god who inherited the role of the
Egyptian demon Set, the adversary of the
Light. Interestingly, the Classical
pagans engrafted yet another layer of abomination onto this spirit of darkness
― making their Saturn the devourer of his own children! In this respect, we are reminded of King
Herod's Massacre of the Innocents,
which drove the Madonna and Child into hiding in Egypt. A still more ancient precursor of Saturn is
the Ammonite idol Moloch, who
consumed burnt offerings of children.
Saturn, and Moloch before him, were Titans ― not mere giants, but
rather collective beings, monstrous
parodies of the Body of the God-Man.
Indeed, we may aptly say that Moloch is the diseased collective Body of
fallen Man, and he appears to us in historical times as the Nations of the
World ― the Nations whose warfare has consumed some 100 million of their
own children in the past nine decades.
All
this being said, let us now read the first part of the Secret of Fatima, as transcribed by Sister
Lucy:
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 reign
of Pius XI.
When you see a night illumined by an unknown light, know that this is
the great sign given to 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.[26]
Having,
I hope, adequately probed the mystery of the Immaculate Heart, let us now follow the
transition which the foregoing quotation makes into the next portion of the
great Secret. The second part of the
Secret is actually a prophecy concerning the suicidal warfare
of the 20th Century
― a series of visions leading up
to the apocalyptic “Judgment of the Nations”.
The Judgment of the Nations
If
we refer back to the quotation from John Paul II, in which he compares Mary to
the Morning Star, we find that he also links her symbolically to the “dawn”,
insofar as she precedes the rising of the “Sun of Justice”. In the Song
of Solomon,
the Bride, who prefigures the Blessed Virgin, is also identified with the dawn:
Who is this arising like the dawn,
fair as the Moon,
resplendent as the Sun,
formidable as an army?[27]
As
we shall have reason to discuss further in connection with the Third Secret, this same imagery of the
Woman rising before the Sun figures prominently in the apocalyptic scenario of
St. John's Revelation. But for present purposes, let us focus on the
“dawn” as it relates to the second part of the Secret. While we today tend to use “dawn” as a
synonym for the actual rising of the Sun, in ancient parlance “dawn” connoted
the glow of light that appears in the sky just before the sunrise.
Accordingly, in the Greco-Roman pantheon, Dawn was personified as the
goddess Eos or Aurora,
who rode her rosy chariot into the predawn sky to herald the arrival of her
brother Helios or Sol.
A
well-known tale of Classical mythology involves Aurora and Orion, a figure
familiar to us from the constellation which bears his name. Since the Greeks derived most of their
mythology from Egyptian antecedents, it bears mentioning that
Pharaonic theology regarded the constellation Orion as depicting Osiris, whose bodily resurrection
prefigures the God-Man. At any rate, the
myth relates how Orion was blinded, as punishment for having ravished one of
the seven Pleiades, and was instructed by an
oracle to sail in the direction of the sunrise, where Aurora restored his
vision.
With
this background in mind, let us consider the portion of the Fatima prophecy which speaks of a “night illumined by
a unknown light” ― a sign of impending war to be given during the reign
of Pope Pius XI (1922-1939).
On the night of January 25, 1938, most of the Northern Hemisphere
experienced what was surely the most unusual and bizarre manifestation the
Northern Lights, or Aurora Borealis, ever reported in human
history. This Aurora appeared as far south as Galicia, Spain, where Sister Lucy was then cloistered, and she, the only
survivor of the three Fatima shepherds, recognized it immediately as the sign,
the “unknown light” of which Our Lady had spoken. Visible even to Pius XI in Rome, the unprecedented Aurora was accompanied by a “crackling”
sound, possibly attributable to electrical discharges in the upper atmosphere,
but interpreted by most people as the sound of combustion. Indeed, in many
areas of Europe, panic broke out, as the populace concluded that the World was
on fire and that the End had come.[28] Less than three months after this prodigy of
Nature, Hitler's army invaded and occupied
Austria, and for all practical purposes, the Second World War had begun
― just as Our Lady had predicted.
As
we have learned from our study of the first part of the Secret of Fatima, the timing of the Virgin's
signs often discloses a great deal about their significance. In the Church's liturgical calendar, the date
of the portentous Aurora ― January 25th ― is the feast
of St. Ananias, who was called upon by God
to go to the house of Saul, the zealous persecutor of the early Christians,
after he had been blinded by an epiphany of Christ along the road to
Damascus. Ananias miraculously restored
Saul's vision, then consecrated him
to be Christ's “witness unto all men” ― the Apostle Paul chosen to disseminate the Word to the Nations
of the Gentiles.[29]
First
of all, the reader can now perhaps appreciate why we went to some lengths
discussing the role of the Greek goddess Aurora in restoring sight to Orion. At this juncture, we might also do well to
point out that, having received the divine gift of vision, the fabled Orion is
pursued for the rest of Time by Typhon ― the Greek version of Set/Satan ― in the form of
the Scorpion, whose constellation can in fact be seen to follow Orion across
the night sky. According to the myth,
Orion is another of the race of Titans ― those colossal collective bodies
of humanity which we now know as the Nations.
Reading all of these elements together, we may now glean the full
meaning of the Virgin's sign in the heavens in 1938: the Judgment of the Nations had begun.
Before
we proceed any further, it is essential that we understand the nexus between
the Judgment of the Nations and the option of preference for the
poor. When Christ concludes his prophecy
against the unrepentant cities of Galilee ― the symbolic precursors of the
recalcitrant Nations of the Gentiles ― he blesses his Father for having
kept these secrets hidden from the “learned and clever” and having “revealed
them unto babes”.[30] Thus does Christ takes pains to distinguish
his wisdom from the “wisdom” of the World:
The foolishness of God is wiser than the wisdom of men, and the
weakness of God is stronger than the strength of men. Consider that you, my brothers
[the Apostles], have been called, but that not many of the men who are
considered wise, mighty, or noble after the ways of the flesh are called. Instead, God has chosen those who are fools
in the eyes of the World to shame the wise; He has chosen those who are weak in
the eyes of the World to shame the strong; yea, and those who are despised and
who count for nothing in the eyes of the World, such has He chosen to bring to
nought the vanities of the World.[31]
From
these words of St. Paul we may deduce that the Word of Christ is far
more radical than the most audacious manifestos of the political Left. His preference for the “poor” embraces not
just the economically oppressed, but all
of those whom the World belittles and rejects!
This is how the people of God have always been chosen, from among the
beggars, the lame, the lepers, the blind, the wretched ― and this is how
a new people of God will be chosen in
the latter times ― our
times. In the parable of the wicked
husbandmen, we find a clear allegory of the Second Coming: the Master leaves
his vineyard to the tending of tenants, who proceed to murder his servants and
finally his son, until at last the Master returns to install new tenants.
The stone which the builders rejected, the same is become the
cornerstone of the building. Therefore I
say to you [the Pharisees] that the Kingdom of God shall be taken from you, and
given to a Nation which will bring forth its fruit.[32]
While,
as we shall see, the prophecy of imminent divestiture of the Pharisees of Rome
and selection of a new people of God is at the very core of the Third Secret of Fatima, it is a theme which runs
through the second part of the Secret as well.
This portion of Our Lady's message informs us that Christ has appointed
a Nation to be the cornerstone of his
new edifice, his reconstituted Church, his new people. Like his previous elections ― the
oppressed tribes of Israel and the enslaved provinces of the Roman Empire
― we can expect this one to defy all “rational” expectations.
Indeed, we must expect that
the Nation preferred by Christ for
the gathering of his latter day Apostles is the very “stone which the builders
cast aside”, a Nation whose spirit and identity have been thoroughly
stigmatized and reviled by the World.
Given
the coincidence between the date of the Lady's “unknown light” and the feast of
St. Ananias, we should also anticipate
that this election will follow the pattern of Saul/St.Paul, i.e. the consecration, as the chosen instrument of propagating the Word, of
those who had previously been the most violent opponents of the Word. With this in mind, let us peruse the actual
text of the second part of the Secret of Fatima:
... 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
... 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 [ of each month]. 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.[33]
The
land of the Northern Lights, Russia is expressly identified as the Nation to be
“consecrated”. To consecrate something is
to set it apart from all other things of its kind and to declare it to be the
special possession of God. As for the
consecration of a Nation, the
writings of Moses leave no
doubt as to what this signifies, for the prophet presents us with the exemplar
in Yahweh's consecration of Israel at Mt. Sinai:
Ye shall be a peculiar treasure unto me above all people: for all the
earth is mine: And ye shall be unto me a kingdom of priests, and a holy nation.[34]
Ironically,
the Catholic hierarchy and most of its official expositors of the Fatima message have assiduously fostered the notion
that the consecration of Russia was intended by the Virgin as some kind of
anticommunist prophylaxis, a stigma upon it as the shameful tool of Satanic
atheism. Indeed, over the years there
have been several Papal “consecrations”, ostensibly intended to fulfill the
Fatima directive. In each case the Pope
has “consecrated” the entire World and has referred disparagingly to Russia as a nation “particularly in need of
consecration”.[35] Without any exaggeration whatsoever, we may
characterize these as “anti-consecrations”, because they seek to accomplish the
exact opposite of what the true consecration of Russia implies.
Instead of setting Russia apart from the rest of the fallen World as a
“holy nation”, the popes have pronounced their
preference for the World and have “consecrated” it ― with Russia singled out for reproach. Not surprisingly, this Orwellian approach was
initiated by Pius XII (1939-1958), a man who was often more attuned
to politics than to God. A devotee of
the extreme Right, Pius unabashedly endorsed virtually every fascist dictator
in Europe, including Salazar in Portugal, Franco in Spain, and even the Nazi
puppet Petain in Vichy France.
If
the truth be told, the Vatican's outrageous distortion of the consecration of
Russia, as referred to in the second
part of the Secret, is impelled by the same motive which explains their
suppression of the Third Secret. Obviously, the idea that Russia is to become the cornerstone of Christ's new
spiritual edifice implies that the old edifice ― the Church of Rome
― is to be stripped of the Keys which were entrusted to St. Peter. Like the Pharisees before them, the Vatican
hierarchy would seek to silence any bearers of such a message, even the Son of
Man Himself and his Blessed Mother.
Hence, the public portion of the Fatima revelation implies, and the still-secret part
confirms, that the corrupt upper hierarchy of the Catholic Church is to be
discarded, as were the wicked husbandmen in Christ's parable. Included in this category would be all of the
Church offices and titles which clearly lack a basis in Scripture: the Curia,
the College of Cardinals, and the Sovereign Pontiff. The renewed Church would be ruled, as was the
Church of St. Peter, by its bishops, among whom the Holy Father, as Bishop of
Rome, is merely first among equals.
Nonetheless,
we encounter here somewhat of an enigma, in that Russia, the apparent seat of the
renewed Church, has historically adhered to the Orthodox Christian rite, from
which Rome separated in 1054 AD. If the
second part of the Fatima prophecy designates Russia as the Nation of the new people of God,
however, we have no choice but to conclude that the consecration of Russia will involve a reunion of the Eastern and Western churches. This is one more factor which is implicit in
the second part of the Secret but is expressly revealed in the Third Secret. In fact, the explicit mention of the
reunification of the Roman and Orthodox rites in the Third Secret is what led John XXIII, the first Pope to read it,
to conclude that it referred to events in the distant future.
But
let us not get too far ahead of our story.
Going back to the text of the second part of the Secret, we notice that
Our Lady did not ask for the consecration of Russia in July 1917, but instead announced that she
would “come to ask” for it. One lesson the reader has surely learned by
now, having labored so far in this treatise, is that we will be rewarded if we
dwell on every nuance of what the Lady says.
In this case, further inquiry uncovers that the Blessed Mother again
appeared to Lucia dos Santos on June 13, 1929, twelve years to
the day from the second apparition at Fatima. While praying in the convent chapel on that
night, Sister Lucy had a vision of the Holy Trinity which poured
forth, in letters of lustral water, the words “Grace and Mercy” at the foot of the Cross where stood Our Lady of
Fatima. As we have discussed in connection
with the first part of the Secret, “Grace” and “Mercy” ― a.k.a. “Charity”
or “preference for the poor” ― are the crossed threads that weave
together as Justice, personified in the Lady whose Son is the “Sun of Justice”. The Blessed Virgin spoke to Lucy, telling her
that the consecration of Russia should be made by “the Holy Father, in union with all the Bishops of the World”.[36]
Now,
if we think of the full implications of this command, it provides us with
another important piece of the puzzle.
First of all, the only means by which the pope can act “in union with
all the bishops of the World” is at a General Council of the Church ― the
only setting in which Il Papa assumes
his proper role as the Bishop of Rome.
Since 1414, when the Council of Constance was called to resolve the
Great Schism between Rome and Avignon, there has been no
legitimately convened General Council of the Church. In modern times, we have had two “Vatican
Councils”, which were exactly what the title implies, i.e. affairs to which the episcopate was invited to dutifully
endorse the agenda of the infallible
pope. But, alas, the irresolute Paul VI let Vatican Council II (1962-1965) get a bit
out of control, thus allowing Conciliarism to again rear its head ― to
the horror of the devotees of the Infallible See. Do we see in all of this the makings of
another Great Schism pitting the “traditionalists”, who reject the very
tentative steps of Vatican II toward Conciliarism, against the “modernist”
proponents of lukewarm reform? The
traditional camp certainly seems to view a major schism ― perhaps as soon
as the Church Conclave after the death of the current Pontiff ― as a
forgone conclusion.[37] On the other side, the liberal faction, while
characteristically less forthright, also anticipates that ― the next
Conclave will be the most difficult and perhaps the most protracted of modern
times.[38]
Once
again, therefore, our careful scrutiny of the second part of the Secret has
netted us an element of the elusive Third Secret: an apparent mandate for the
convening of a General Council of the Church.
This explains why John XXIII caught the Vatican hierarchy totally off-guard
by calling for a Council in 1960, soon after he had read the Third Secret and in the very year that Our Lady had
instructed it should be disclosed to the World.
Furthermore, if we combine this “clue” with the previous one concerning
the reunion of the Eastern and Western churches, it suggests why John
specifically styled his gathering an “Ecumenical”
Council. There is certainly a strong
inference here that the Third Secret asks that the Pope convene a General Council
consisting not only of the Roman Catholic bishops, but all of the bishops of the Eastern Churches as well.
Given
that the Virgin's “requests”, up to this point, have all been couched in an “or
else” format, we would not be amiss to surmise that the same may be true
here. In that case, the gist of this
portion of the Third Secret might go something like this: “The Pope must
call a General Council to resolve the schism with the Eastern churches, or the Church
of Rome will be faced with a new schism, far more devastating than any it has
known before in its history. Either way,
the Council will ultimately be convened, and my people will be united again
before the Millennium of Peace arrives.”
Going
one step further along this line, if such a Great Council is to be held between
the divided churches of the East and West, where would it likely be
convened? For reasons that should be
obvious, certainly not in Rome. But what
if the Pope were to make the gesture of reconciliation by offering to go to Russia and to consecrate
it, in union with all the bishops of the World, Eastern and Western, as the
hallowed land of the Immaculate Heart? We can test this thesis by going a little bit
further in the text of the Secret. After
the second part, dealing with the consecration of Russia and the alternative of war and annihilation of
several Nations, Our Lady went on to disclose what we now call the Third Secret. Suppose for the moment that the Third Secret asks that the Pope go to Russia to convene an Ecumenical Council, the first
act of which would be the consecration of the host Nation. Would this fit in with the text which
follows?
....
[text of the Third Secret]
In the end, My Immaculate Heart will
triumph, the Holy Father will consecrate Russia to
me, and she will be converted, and a certain period of peace will be granted to
the World.[39]
The
“fit” seems plausible, at least as a working hypothesis. Now let's go back to the remainder of Lucia's vision of 1929. After the instruction from Our Lady that the
consecration of Russia is to be made at a General Council of the
Church, Sister Lucy relates that she heard Christ's voice saying:
They did not wish to heed my request. Like the King of France, they
will repent and do it, but it will be late... the Holy Father will have much to
suffer.[40]
One
might guess that the “King of France” referred to here is Louis XVI, and that happens to be right. On June 17, 1689, the seeress St. Margaret
Mary had a vision of Christ in which he asked that the King of France erect a
church in which to consecrate himself to the Sacred Heart. Today, Sacré-Cœur
Cathedral dominates the Montmartre section of Paris, but it took regicide and
an empty throne to inspire the Bourbons to fulfill the request. As if for added emphasis, June 17, 1789
― exactly 100 years from the date of Christ's request ― was the day
the Third Estate proclaimed itself the National Assembly and the unleashed the
bloody French Revolution.
Given
this background we may infer that, by being dilatory in fulfilling the Virgin's
injunction, the popes invite for themselves a fate similar to that of the 18th
Century Bourbon kings of France ― namely, to someday see one of their own
martyred and the Chair of St. Peter stand, for some interval, empty. The idea that sede vacante ― a vacant Papal throne ― is part
of the “or else” scenario in the Third Secret is very intriguing, because it conforms so
neatly to a voluminous body of Christian prophecy dealing with the coming of Antichrist. It is here that we begin to venture
into the darkest recesses of the Third Secret of Fatima.
The Third Secret
The
first reference to Antichrist we find in sacred literature is in the “little
Apocalypse” of the Gospels. Before
prophesying the coming of the Son of Man ― the Parousia ― in the latter times, Christ warned the Apostles:
There shall arise false Christs and false prophets, and shall show
great signs and great wonders; insomuch that, if it were possible, they shall
deceive the very elect.[41]
We
should note that, from its earliest inception, the prophecy of the coming of
Antichrist ― the “false Christ” of Jesus' warning
― assumes that he will be accompanied by a “false prophet”. This duo happens to match the pair of
apocalyptic Beasts that are appear in Chapter 13 of Revelation, where Antichrist and his
ecclesiastical companion are described as the Beast of
the Sea and the Beast of
the Earth, respectively. As good
students of the first part of the Secret of Our Lady of Fatima, we should be very
comfortable with idea that Satan ― or Set, the Snake, the dragon
― should manifest himself in a duality.
We know that he is the principle
of duality, of duplicity, and that as such he must both come before the
principle of Trinity and, for a time,
oppose the Coming of the Son of Man, which will complete the realization of the
Trinity. By definition, then, the parousia of Antichrist must precede the Parousia of Christ.
Unfortunately,
Christ's well known warning has resulted in somewhat of a morbid obsession over
the past 2000 years with speculation as to who this Antichrist is and when he will appear. Just as Man forgets that the Son of Man is
his Brother, he forgets also that the Man
of Sin is his brother as well, just as Cain was the brother of Abel. And so we look always for the assault of iniquity from outside of ourselves,
never recognizing that the mystery of
iniquity is already enshrined in our own hearts and minds.
In
the time of St. Paul, it was widely believed that
the Roman Emperor Nero ― a specimen of vileness who murdered
his own mother for political advantage ― was Antichrist. Indeed, the name Nero Caesar in Hebrew gematria[42]
works out to the infamous number 666. The speculation was so rampant on this score that
St. Paul was obliged to write a letter explaining that the parousia of Antichrist could not be happening yet, because the
events which must precede it had not occurred:
That day [the Day of the Lord] cannot come before the rebellion [apostasia] against God, when the Man of Sin will be
revealed, the Son of Perdition, the Enemy.
He rises in his pride against every god, so called, and every object of
men's worship, and even takes his seat in the temple of God, claiming to be God
himself... you must now be aware of the restraining hand which
ensures that he shall only be revealed at the proper time. For already the mystery of iniquity is at
work, secret only for the present until the Restrainer disappears from the scene. And then he will be revealed, that wicked man
...[43]
Simply
stated, St. Paul is saying that Antichrist cannot appear until something-or-someone
described as the “Restrainer” is gone. Who or what can this Restrainer be? We
find the answer very plainly given in the first part of Our Lady's Secret, and,
as a matter of fact, it turns out to be the one common element in all of her
messages: She is holding back “restraining” the hand of her Son.
We have learned that the “hand” is the principle of karma, and that the
restraining force is Grace. The Blessed Virgin is the Gate of Grace, a Gate symbolically
associated with the Church and with the Keys of St. Peter. To put it metaphorically, then, it is as if
to say that the Gates of Hell may not open until the Gate of Heaven closes
― until the Church is eclipsed. Now let us recall the last “clue” of the
second part of the Secret ― the prophecy of sede vacante,
an empty papal throne ― i.e., for an interval, however short, no one holds the Keys.
This
does not happen simply upon the death of a pope, since he is merely the head of
an episcopal body which survives him.
Hence, the disappearance of the Restrainer implies not only an empty papal throne, but
also a schism in the Church. Moreover, it would be no ordinary
schism. All of the Church schisms of the
past have involved the election of more than one pope, or mutual
excommunications by two or more rival claimants to the See. But for the Petrine Office to truly be empty, there must be a situation in
which the Church hierarchy splits into opposing factions, and no single faction is able to muster the two-thirds vote in the
College of Cardinals to elect a pope.
How
might such a situation come about?
Actually, there is a
historical precedent, which occurred at the end of the 13th Century. After the death of Nicholas IV in 1292, the cardinals ― there were only
12 of them at the time ― remained deadlocked for 27 months. Finally, when the Conclave reconvened in
1294, they received a message from the famous hermit Pietro del Morrone, who
warned that divine retribution would befall the Church if the cardinals left it
without a head any longer. Since Pietro
was renowned for his great piety, the cardinals heeded his warning and elected
the only candidate they could all agree on ― Pietro himself, who became
Pope Celestine V. As one might expect, Celestine made a very
odd Pope indeed. He had close ties with
the Franciscan “Spiritualists”, who taught that the Parousia was imminent and that an “Angelic Pastor” would soon appear to lead
the Church back to its Apostolic roots of voluntary poverty and renunciation of
temporal power. The Spiritualists also
believed that the “false prophet” who would serve Antichrist in the latter times would prove to be a
pontiff. The impending election of such
an “Antipope”, they believed had been
augured by the solar eclipse of 1239 A.D., in which the path of totality (where
the sun's disk is completely obscured) passed very near Rome.
Within
six months of his election, Celestine V ― who was widely regarded as the fabled
“Angelic Pastor” ― was forced to resign
by the Vatican hierarchy. Fearing a
schism, Celestine's successor, Boniface VIII, had him imprisoned and
ultimately murdered. Dante, a contemporary of Celestine
and Boniface, in his Paradiso lyrically
portrays an encounter with St. Peter, who denounces the usurper
and declares his Chair to be “vacant in the
eyes of Christ”. As St. Peter makes
this declaration of sede vacante,
Dante describes an eclipse in Heaven,
which he equates with the one which occurred during the Passion.[44] In this fashion, the poet was symbolically
depicting the “eclipse of the Church” ― tantamount to the
disappearance of St. Paul's “restraining hand” ―
which will open the way for the appearance of Antichrist. And indeed, as we shall see, the papacy's
subservience to the French monarchy during its “captivity” in Avignon, following the abdication of
Celestine V, foreshadows the pattern of
obeisance which the False Prophet will pay to Antichrist.
Based
on this historical prototype, then, we may speculate that the vacant See which
presages the parousia of Antichrist will come about via the forced resignation of
a sitting Pope, or alternatively through the coerced non-acceptance of the
papal throne by a legitimately-elected candidate. Remarkably, both of these scenarios are
currently being bandied about by the two opposing camps which are bracing for
an impending breach of Church unity ―
with the liberals on one side openly suggesting that it would be
appropriate for John Paul II, having passed the age of 80,
to “retire” soon, and the conservatives on the other side anticipating that
their favored successor to Papa
Wojtyla will be “vetoed” after his election, as they
claim Cardinal Siri was at the Conclave which chose Paul VI in 1963.[45]
Is
the empty Papal throne that will usher in the reign of Antichrist inexorably destined then to eventuate upon the
death or resignation of the current Pontiff?
Such a categorical prophecy would certainly offend the consistently contingent structure of the Marian
messages at Fatima and elsewhere.
What is fairly certain,
however, is that sede vacante is part of the “or else” scenario should John
Paul fail to fulfill the Virgin's mandate, and we may even speculate that this
calamity was part of the ominous vision which came upon the Pope after the Agca shooting.
In order to avert this tragedy, the Polish Pontiff would have to pick up
the fallen mantle of Celestine V and assume the role of the “Angelic Pastor” ― the prophesied Holy
Pope who will dare to dismantle the corrupt edifice
of power and wealth which has engulfed the See of St. Peter. Such daring is nothing less than what Our
Lady demands of the Popes in Her Third Secret.
The
opportunity to fulfill the mission of the Angelic Pastor has been afforded to each of the last six
pontiffs. After the prodigious Aurora of January 1938, Sister Lucy wrote a letter to Pope Pius XI ― who had been specifically mentioned in
the second part of the Lady's Secret ― and offered to come to Rome to
instruct him as to how the unparalleled suffering of the coming war might still
be mitigated. Since Pius XI, each of the occupants of the
papal throne has had access to the knowledge of what action is necessary to
avoid the “eclipse” of the Church which would trigger the rise of Antichrist. Yet each, with the sole exception of the
martyred John Paul I, has demurred. In a very real sense, therefore, we have had
six “candidates” for the role of Angelic Pastor ― with the one remaining
chance now being, quite appropriately, the Pope “of the
Sun's eclipse”. St. Malachy's epithet aptly tags the
current papacy as the “last exit” on the road to a total eclipse of the Faith.
There
is good reason to believe that, if the Virgin's option of Grace is not exercised
by the end of the current papal reign, that is, if Karol Wojtyla does not step up to the role of Pastor Angelicus in whatever time
remains of his tenure, then the See will become “vacant in the eyes of
Christ”. Six is the number of Antichrist, and six were the apparitions
of the Lady of Fatima ― with each appearance bearing a
mystical correspondence to the succession of pontiffs to which her prophecies
relate. Thus, for example, the July
apparition, at which the great Secret was revealed, corresponds to the third in
the “Angelic Pastor” line ― Pope John XXIII, who was the first Pontiff to
actually read the Third Secret. The briefest apparition, that of September
13, 1917, would match up with the abbreviated reign of John Paul I ― the Pope who St. Malachy styles “from
the Half Moon” and who was actually born on the Street of the Half Moon.[46]
During
the final Fatima apparition, the Miracle of the Sun,
the daylight was dimmed, stars became visible, and it was possible to stare
without pain or discomfort at the solar disk ― circumstances which only occur naturally
during a total eclipse. Thus, we have an
unequivocal nexus between this sixth
apparition and the sixth in the
succession of would-be Angelic Pastors.
Named by St. Malachy “de Labore Solis”, he is the Pope who was born during a
solar eclipse ― John Paul II.
As
we will explore in greater depth in the next section of this treatise, the
eschatological task of the Holy Pope or Pastor
Angelicus is to consummate the Judgment of the Nations by gathering together a new “people of
God”. In connection with the second part
of the Fatima Secret, we have seen that this quest involves
the reunification of the Eastern and Western churches and the consecration of
Russia to that end.
But, as is attested by the deaths of Celestine V and John Paul I, the Vatican hierarchy is not
likely to respond passively to a purge which will render it powerless. Effectively, then, what the situation demands
is that the Angelic Pastor must act as a latter-day Moses, confronting the awesome
sovereign might of “Pharaoh” ― or “Babylon” as it is rendered in
Revelation ― with the demand: “Let my people
go!” Moses himself undertook this
mission with great misgivings and trepidation.
Who was he, one man, to impose his will on Pharaoh? He had only the Word of Yahweh to back him
up. The Angelic Pastor will need to summon
the equivalent faith in the Word of Christ and his Blessed Mother as his
“equalizer” in his battle with the Great Whore of Rome.
We
live in an era, however, in which true faith, as opposed to superficial piety,
has nearly ceased to exist, especially in the upper strata of the World's
institutional religions. How then can we
expect that a man who has risen through the ruthless Vatican power structure
and become Supreme Pontiff could ever be capable of mustering the transcendent
faith of a Moses? Here we
must remind ourselves, however, of the indispensable complement of Grace
― the preference for the poor.
Christ converted the Pharisee Saul into the most intrepid proselytizer
of his Word, and he can do the same with the Vicar of the Pharisees in
Rome. It goes without saying that such a
converted Holy Pope would not retain the trappings of the
Pharisees any more than did St. Paul. Like Paul he would be reduced to nothing, an
object of scorn, in worldly terms, and would go into exile to gather the new
flock of God's people.
Are
we extrapolating too far from the threads of the second part of the Secret into
the supposed content of the Third Secret? Fortunately, our trail of interpretation at
this point links up with a tangible “marker” left behind by Jacinta Marto, the younger seeress of Fatima. Shortly after the children received Our
Lady's Secret in July 1917, Jacinta had two visions that she recounted to Lucia, who recorded them in her
memoirs with the remark that they comprise “part of the [third] secret”. Both visions concern the Holy Pope or Angelic Pastor:
#1: "I
don't know how it was, but I saw the Holy Pope in a very
large house. He was kneeling by a table
with his face in his hands and he was crying.
Outside the house were many people.
Some of them were throwing stones at him, others were cursing him and
using bad language."
#2: "Can't
you see all those highways and roads and fields full of people, who are crying
with hunger and have nothing to eat? And
the Holy Pope in a
church praying before the Immaculate Heart of
Mary? And so many people praying with
him?"[47]
Let's
proceed in reverse order and first examine Jacinta's second vision. Virtually all interpreters of this passage
have concluded that it depicts the ultimate consecration of Russia by the Holy Pope, and this reading does appear
to be indisputable. Some of these same
exegetes also maintain that this vision was fulfilled in 1942 when Pope Pius
XII made his first “consecration” in Rome. But that “consecration”, as we have discussed
earlier, actually anathematized Russia and was not carried out in union with the
World's bishops as Our Lady directed.
Though flawed and politically tendentious, Pius' action was nonetheless
the first public acknowledgment by the Papacy of the urgent necessity, in terms
of human survival, of honoring the Virgin's requests. By having taken this first step, Pius XII certainly aspired to the title of “Pastor
Angelicus”, which the prophecy of St. Malachy confers upon him ― although he obviously
fell far short of what is required to fulfill that role. Interestingly, Pius XII styled himself the “Pope of Fatima” and made Our Lady's message
a major theme of his reign until he
learned of the content of the Third Secret (by sending an envoy to interview Sister Lucy on the subject in 1955), after which he became
quite reticent on the subject.
If,
on the other hand, we compare Jacinta's second vision with our
interpretation of the consecration of Russia, it fits quite well. As the culminating act in the gathering of a
new people of God, we would expect it to be accompanied by masses of humanity
in motion ― a veritable latter-day Exodus ― which Jacinta in fact foresees. The multitude of clerics whom she envisions
joining in the Holy Pope's consecration would be the
united bishops of the Eastern and Western churches. But how do we interpret her detail concerning
the famine that afflicts the people of God at this future event? In the text of the second part of the Secret,
we have seen that famine, as well as war and religious persecution, are aspects
of the Virgin's “or else” contingency, which presumably remains operative
throughout the Third Secret as well.
Hence, widespread starvation may
precede the renewal of the Faith mandated by Our Lady, but it need not. Why then does it appear as an immutable
feature of Jacinta's vision? As previously discussed, an option of Grace
which stipulates inevitable “chastisements” is a travesty ― and we may
safely assume that the Blessed Mother does not occupy Herself with travesties.
More
likely, the hunger which Jacinta perceived among the pilgrim people of God was
a spiritual hunger resulting from the
Great Apostasy, the universal falling away from Faith, which St. Paul describes (in the earlier quotation in this
text) as foreshadowing the parousia
of Antichrist. In Scripture, famine is a
frequent metaphor for apostasy, and specifically for the Great Apostasy to
ensue in the end Time:
Behold, the days come, saith the Lord God, that I will send a famine in
the land, not a famine of bread, nor a thirst for water, but of hearing the
words of the Lord: And they shall wander
from sea to sea, and from the north even to the east, they shall run to and fro
to seek the word of the Lord, and shall not find it.[48]
Therefore,
we begin to learn that the real thrust of the Third Secret does not
concern itself with natural or man-made cataclysms, but rather with the spiritual catastrophe which is looming
on humanity's horizon. What is destroyed
in the physical body alone is not destroyed forever, but what is destroyed in
the divine Body is lost in Eternity. We
are dealing with entirely different levels of reality here: one grounded in the
fallen World of transient phenomena, and the other rooted in the All which is,
shall be, and always has been. In the
past century, mankind has become indifferent to the Word of God because the
Pharisees of institutional Christianity have eviscerated its guts, its fire,
its prophetic content. Instinctively,
like any animal, Man can still discern the Signs of the Times, and so he
unconsciously realizes that the existing order of things ― the World, as
he knows it ― is coming to an end.
But the Pharisees disdain to preach the message of the latter times, the
message of Revelation, the message of the Third
Secret of Fatima. These they dismiss as “prophecies of doom”,
because in fact they do pronounce the
doom ... of the Pharisees themselves!
Thus
abandoned by their supposed shepherds, the flock becomes fair game for the Wolf
who waits in the wings. Unconsciously
cognizant of our fate, we humans have lapsed into the ennui and despair, the wanton indulgence of carnal appetite that
characterizes a decadent civilization.
We have become the generation of Noah, bent on tedious sensual gratification
and passionless revelry right up to the moment the flood waters come to wash us
away. While the masses drift into
imbecilic hedonism, the intellectuals pursue a bogus New Age “spiritualism”,
which blends neurotic self-absorption and morbid fascination with impending
catastrophe. Obsessively searching for
portents of natural calamity in every fashion of quack divination and
pseudo-science, we remain oblivious to the higher reality, clueless to the fact
that much more is at stake here than our individual lives or even the survival
of our culture. Recoiling in horror from
the veritable epidemic of willfully
self-destructive behavior spreading like a brush fire among the World's youth,
can we not recognize in this dreadful pattern the emulation by our children of
the de facto suicide they behold in
the pointless lives of their elders?
Our
most ancient sacred traditions teach us not to stand in terror of physical
death, but rather to beware of the second
death. The second death is the spiritual
annihilation by which we may be forever severed from the divine Body ―
the one true, Infinite and Eternal identity of each one of us, and of all of us
together. The sickness which leads to
the second death is apostasy ― apostasia
in Greek, meaning “to stand apart”. This
“standing apart” takes place in our mind, which succumbs to the illusion of its
separateness from the Mind of God ― the illusion of the Serpent of Eden.
Once instilled by the initial “standing apart”, the disease apostasia progresses relentlessly toward
ever greater atomization of Consciousness, inciting the divisions of man
against nature, nation against nation, male against female, and finally the
definitive pandemonium of “all
against all”, which we are now fast approaching.
Therefore,
the importance of the content of the Third Secret of Fatima cannot be overstated: It is nothing less than the tonic for the
gravest pestilence ever to menace humanity ― the deadly plague of
apostasy. In exile from the Body of the
God-Man, we have created for ourselves a idolatrous collective identity ―
the abominable Moloch who stands astride the World like a colossus
exacting as daily tribute the very blood of our Eternal life. The message of Our Lady to mankind is
essentially this: “The idol of the World
will crumble and fall as soon as God has brought His people out from shadow of
its monstrous body. My messenger ―
the Angelic Pope who has summoned the intrepid faith to unfold this Secret
before the World ― will be driven away into hiding by the wrath of the
Apostates. They will install on the
thrones of the World and the Church their Antichrist and Antipope. For a time, these two will persecute the
faithful with such a vengeance that there will be more martyrdoms than in all
the previous history of the World. But
do not despair, for the time will shortened by my Son's Mercy. Like Egypt of old, Rome will be shown many signs and
wonders, and she will be visited with plagues because she will not relent and
release my people. When the Angelic Pope reappears and convenes the Great Council of
the East and West, he will call on the faithful to come out from the Church of
Apostasy. Then they shall be all made
One Body ― the Bride of Christ, who will ascend to embrace Her
Bridegroom.”
What
we have here interpreted to be the essential message of the Third Secret is consistent with the various elements which
we have derived from our analysis thus far.
It further incorporates the first vision of Jacinta Marto, in which she saw the Holy Pope besieged by an angry mob which was cursing and
stoning him. We are also reminded of the
nightmare of Pope Pius X, in which he saw one of his
successors fleeing Rome for his very life.
This implies that, having accepted the role of the Angelic Pastor by unveiling the Secret, the Pope will find
himself totally isolated within the Vatican hierarchy which the Secret
condemns. The ensuing forced abdication
and exile of the Holy Pope would then leave the “vacant Chair” ― the
“eclipse” of the Church which augurs the appearance of Antichrist and his False Prophet.
In
the first section of this book, we spent quite a bit of time discussing the
image of the eclipse in Nostradamus’ prophecies concerning the fate
of the Papacy at the end of the Sixth Millennium. Among the Quatrains we considered was one
which clearly relates to the impending death of John Paul II, but which also takes on
another layer of meaning in the light of our study of the Third Secret of Fatima:
When the eclipse of the Sun takes place,
In broad daylight will the monster be seen:
It will be interpreted totally another way,
...[49]
With
our newly-acquired insights, we can confidently say that the “monster” which
will be revealed in the aftermath of the Pope's demise is Antichrist, although the great Deceiver
will not at first be recognized for what he is.
In fact, he will be everywhere accepted as the World's savior. Now we can fully appreciate the archetypal
meaning of “de Labore Solis”.
With the eclipse of Papa
Wojtyla comes the eclipse of the Sun ― and of
the Roman Catholic Church which it symbolizes.
We can also comprehend why Mehmet Ali Agca connected John Paul's death with the Fatima message.
His death or abdication is the watershed event which leads, according to
the Third Secret, to sede vacante, i.e., the disappearance of St. Paul's “Restrainer”, and the parousia of Antichrist. The fact that his prophecy is thus linked to
the Fatima apparitions is not lost on Nostradamus, who follows the above-quoted
Quatrain with the following one:
From the extreme West of Europe (Portugal),
Of poor people a young child will be born,
Who by her tongue will convert a great
flock:
In the kingdom of the East her acclaim will
grow.[50]
Who
else could these verses describe but Lucia dos Santos, the ten-year old daughter of
impoverished Portuguese peasants, who revealed the Virgin's plan for the
conversion of Russia, the “kingdom of the East”?
Again,
going back the first segment of this treatise, we established
that Nostradamus had tied the passing of the current Pontiff to
the transit of the planet Saturn through the precinct of the constellation
Aquarius known as
the “Water” (a.k.a. the “Urn” or “Pond”).
Since a monarch is ritually anointed by the pouring of a liquid upon his
head, we can interpret this transit of Saturn as symbolizing the anointing of
Antichrist ― the abominable dark Ruler with whom
the mythical Set/Saturn is associated. With the enthronement of Antichrist as the
World's monarch, Satan/Saturn is loosed from bondage for a time to do what he will:
The year that Saturn is
out of servitude,
In Frankish land he will be anointed with
water:
Of the Trojan blood line
will be his marriage,
And he will surely be from the region
surrounded by the Spanish.[51]
With
respect to the “Trojan blood”
of Antichrist, the foregoing Quatrain is
consistent with several others we have seen dealing with the Merovingian kings of the ancient Franks and their claimed
descent from the royal family of fabled Troy. These same Quatrains also relate Antichrist's
“anointment” to the transit of Saturn through the Water. And the triggering event of his malevolent parousia ― the death or abdication
of John Paul II ― is destined to follow the retrograde phase of this transit:
Far near the Urn, the malefic [Saturn] turns retrograde,
Such that to great Mars fire
will present an obstacle:
Towards the North Wind to the South of
France the great proud lady,
FLORA tends the gate of thought.
Eight, fifteen and five what betrayal.
Will come to allow the malefic explorer:
Fire from the sky, lightening, fear, Papal
terror,
The West trembles, over-pressed the wine
Saline.[52]
After
having passed just beyond the Urn of Aquarius (roughly the second decan of tropical Pisces), on July 6, 1995, Saturn turned retrograde and was in opposition to
Mars.
Continuing retrograde, the wicked Scythe-bearer then backed up through
the Water/Urn from September 23 through November 21, 1995. During that period the Pope visited New York,
in whose harbor stands the famous statue of the “great lady” Liberty, who looks
out across the Ocean back toward her native land of France. Nostradamus also links this Lady with the Roman goddess
Flora, whose mythical power of miraculous conception anticipated the Virgin Mary. Significantly, the pagan deity Mars was a
pathenogenous child conceived with the aid of Flora's May-blossom. Thus, we have here the suggestion of a
malevolent parody of the Virgin birth, with its issue being not the Prince of
Peace, but the god of war.
Such
a reading implies that the spirit of darkness exemplified by Saturn will become incarnate in blood-red Mars. But the lines quoted above also inform us
that the appearance of this personification of violence will be delayed,
because Mars is first obstructed by “fire”.
Interpreted astrologically, this means that ― after the transit of
Saturn through the Urn of Aquarius ― the planet Mars becomes “combust”, i.e. it conjoins the Sun and is thus
said to be “in the fire”. In fact,
Saturn completed it last pass through the Urn early in January 1996, and within
less than a month, Mars became “combust” and remained hidden “in the fire” of
the Sun until the end of March. Mar's
emergence from the “fire”, moreover, coincided with the sudden spectacular
arrival of a fiery celestial “explorer” ― the Comet Hyakutake ― in March 1996. As we shall discuss in the next section of
this book, this bizarre cometary visitation was to herald of the malefic
approach of another ”explorer” in 1997 ―
the Comet Hale-Bopp ― the celestial harbinger of the “Papal
terror” to which the prophet's penultimate verse alludes.
It
would seem, therefore, that even the signs in the heavens point us toward the
death or abdication of the Pope as the watershed event in our apocalyptic
drama. During the portentous retrograde
transit of Saturn through the Pond of Aquarius in October 1995, John Paul II celebrated the 17th anniversary of his
inauguration, which brings back into play another Quatrain we previously
considered:
After the See has been held for seventeen
years,
It will change hands five times in a
comparable period of time:
Then one will be elected at the same time
[as another],
Who will not be too much in conformity with
the Romans.[53]
The foregoing
verses literally take us through the entire succession of the six “Angelic
Pastor” Popes. Beginning with Pius XI, who reigned for exactly 17 years, his namesake successor
Pius XII died after a term of 19 years in October 1958. In the 20 years from October 1958 to October
1978 there were five Pontiffs ―
culminating in the distinctly non-Roman Karol Wojtyla. Since John Paul II was the first non-Italian Pope in over
four-and-a-half centuries, he is often identified as the one who is “not too
much in conformity with the Romans”.
Reading this Quatrain more carefully, however, we discern that he is
already included among the group of five who followed Pius XI, so that the “nonconforming”
pope must be one elected after the
Polish Pontiff. Furthermore, the
election of this future pope “at the same time” as another candidate strongly
suggests a disputed outcome ― as in the 2000 U.S. presidential race
― resulting in two rival claimants to the papal throne. Interpreted in this manner, this Quatrain
conforms to St. Malachy’s prediction that John Paul
II would have a pair of successors, both elected
“at the same time”, one of whom would be an Antipope. (We will explore this interpretation further
in Chapter Four, “The Bones of the Triumvir”.)
According
to Nostradamus, the Great Schism in the Church, which is to follow the death or
resignation of John Paul II, will coincide with the
appearance of the “Beast in the theater”.[54] The latter may be a reference to the
compulsive thespianism of Roman Emperor Nero, the prototype of Antichrist. The prophet of Provence apparently foresees
the Schism arising from a dispute concerning the election of John Paul's
successor:
Feuds and new schisms created by the red
hats [cardinals]
When the Sabine will have been elected:
They will produce specious arguments against
him,...[55]
The
Quatrain immediately preceding this one states that “Bronzebeard will reign” ― yet another allusion to
Nero, whose Latin family name
translates as “Bronzebeard”. This is one more sign that the rise of
Antichrist will occur contemporaneously with the great
Catholic Schism. Since the Sabines were the indigenous people
of central Italy when the Romans arrived, this stanza also envisions that the
papal candidate whose election is contested will be a native Italian. Reading on in the subsequent Quatrains, it
appears that the specious arguments of the Sabine's detractors will prevail,
and his election will be nullified in favor of a French cardinal:
Not from Spain, but from ancient France
Will one be elected to the trembling bark
[the papacy],
It will be betrothed to the enemy
[Antichrist],
Who will bring upon his realm a cruel
plague.[56]
So
far, all of this is strikingly consistent with the content of the Third Secret of Fatima, with the Holy Pope denied his rightful election and his throne
taken by the False Prophet allied with Antichrist. Nostradamus even gives us a name for this Antipope ― the Leopard[57]
― which bears a remarkable correspondence to the name Leo XIV predicted
for the successor of John Paul II by the prophetic Monk of Padua (1740). As for the Holy Pope, Nostradamus likewise
sees him forced into exile following the voiding of his election:
The great Prelate [Pope] the day after his
dream,
Interpreted contrary to its meaning:
From Gascony [southwest France] a monk will
appear to him unexpectedly,
Who will bring about the election of the
great prelate of Sens [southeast of Paris].
The election arranged by the strong Frank
Will nullify that of Milan to whom he
objects:
Due to the power of his [Milan's] closeness
to his own people,
They will expel him to the marshes beyond
the Rhine.[58]
Again
we have a French prelate identified as the Antipope or False Prophet, and now the dethroned
Italian Pope-elect is further designated as Milan,
which may refer to the Patriarch of Milan, Carlo Maria Cardinal Martini. Moreover, since Martini is a Jesuit, this Quatrain would seem to
reinforce a preceding one which describes the restoration of St. Peter’s Chair to a Jesuit Pope after it has been usurped for a time by
an Antipope.[59]
Another
detail which catches our eye in the above-quoted verses regards the projected
place of the Holy Pope's exile in “the marshes
beyond the Rhine”. Traveling eastward
from the Rhine River, the first major expanse of marshes one encounters are the
Pripet Marshes of western Russia. Hence, the need of the persecuted Pope to
seek asylum in the domains of the Eastern Orthodox patriarchs may establish the
basis for the East-West Church reunification stipulated in the Third Secret. In an earlier Quatrain, Nostradamus also refers to this pontifical exile in “the
marshes”, and he leaves no doubt as to the malignancy of the usurping Antipope seated in Rome:
When the serpents come to encircle the
altar,
The Trojan blood vexed
by the Spaniards:
By them great number of them will be marred,
The head [of the Church] flees, hidden in
the marshes.[60]
In
this stanza we again find, in the role of adversary to the Holy Pope, the malignant monarch of
“Trojan blood”,
descended from the legendary Francus ― hence, the “strong Frank”. As envisioned by Nostradamus, the flight of the Angelic
Pastor from Rome will be accompanied by bloodshed,
thus fulfilling the nightmare premonition of Pope Pius X:
The false message about the sham election
Spreads through the city shattering the
peace:
Votes bought, the (Sistine) chapel stained
with blood,
And with another the empire allies.[61]
We
are struck immediately by the image here of angry mobs incited against the Holy
Pope by the calumnies of his enemies, which seems
to be lifted right out of the vision of Fatima seeress Jacinta Marto.
Once having overturned his election and driven him violently from the
Vatican, the Apostates of the Church hierarchy will replace the Holy Pope with
one of their own, who will fiercely persecute those who remain loyal to the
true Pontiff:
... for the space of three years the clergy will be persecuted even
more fiercely by the Apostatic seduction of
one who will wield total and absolute power in the Church Militant. The holy people of God, the observers of His
Law, and all religious orders will be greatly persecuted and afflicted, such
that the blood of true ecclesiastics will flow everywhere.[62]
Elsewhere,
Nostradamus reiterates that the Antipope fraudulently elected after the wrongful
deposition of the Holy Pope will be “the son of Mammon”.[63] In these particulars, his prophecies converge
not only with the Third Secret of Fatima, but also with the earlier
Secret of La Salette, which we will analyze in
greater detail later in this book. For
now, it suffices to note the principal theme delivered by the Blessed Virgin at
La Salette:
Rome will lose the faith and become the seat of Antichrist... The Church will be eclipsed, the World
will be in consternation.[64]
Another
aspect of the Lady's appearance at La Salette which is pertinent to our present discussion
concerns its timing ― a factor which we have already found to be of great
importance in understanding the Fatima apparitions.
On September 23, 1846, four days after the young shepherdess Melanie
Calvat encountered the Virgin on the mountain of La
Salette, astronomers first discovered the planet Neptune. Since the Secret of La Salette deals with the
reign of Antichrist, who is portrayed in
Revelation as the Beast of the Sea, there is a direct symbolic nexus
with the pagan god of the sea, after whom the newly-revealed celestial body was
named. In Roman mythology, Neptune is
the son of Saturn and the brother of the underworld deity Pluto, who may be likened to the
scriptural Beast of the Earth, and after whom the ninth planet
would later be named. In the imagery of
St. John's Apocalypse, the Red Dragon, representing the fallen angel Lucifer,
forms, together with the two Beasts, an infernal trinity, a trinity represented
in the trident ― or “devil's pitchfork” ― which Lucifer is typically depicted as
brandishing. The same trident was wielded
by the pagan deity Neptune and is still used by astronomers to symbolize the
planet which bears his name.
It
is apparent, therefore, the Roman god of the sea incorporates many of the
mythic elements of Satan and his Egyptian antecedent Set, whose domain was the Ocean
of primordial chaos. Indeed, in Homer's Odyssey, which may be read as an
allegory of the human soul's circuitous journey back to its divine homeland, it
is this same god of the sea who thwarts the hero's return ― just as
Set/Satan opposes the release of the Spirit from its bondage in the fallen
World. Conversely, in Virgil's Aeneid, Neptune is the protector of Aeneas, the founder of ancient Rome,
whose ships the sea god safely guides to their destination on the Tiber River.[65] Thus is Neptune also associated with the
worldly dominion of the Roman Empire, to which the Roman Pontificate is
heir. For that reason Dante in his Purgatorio
uses the image of the chariot ― which the sea god is always pictured
as riding ― to depict the corrupting embrace of imperial power by the
papacy.[66]
Looking
into all of this a little further, we find that, when Neptune was first observed in 1846, it was conjunct
with the star Deneb Algedi, which is
Arabic for “the tail of the Goat”. In
Christian iconography, of course, the Goat is closely identified with Satan,
and in the Gospel of St. Matthew, Christ explains the Judgment of the Nations by drawing an analogy to the shepherd dividing
the sheep from the goats.[67] The Zodiac features the Goat as the
constellation Capricorn, and the star Deneb Algedi gets its name from the fact
that it marks the tail of the celestial Goat.
But it bears mentioning that Capricorn is no simple goat, but rather a
composite “Goat-Fish”, i.e. having
the upper torso of a goat and the tail of a fish. The reader will recall our earlier discussion
of the various pagan idols, such as the Philistines’ Dagon, which also had the
lower torso of a fish. These idols were
the basis of the archetypal “abomination” which the Hebrew prophets saw as
coming to defile the Temple in the last days.
An
alternate representation of Capricorn ― an example of which appears on the
“Zodiac arch” of St. Michael's cathedral in Susa, Italy ― portrays the
Goat with the tail of a dragon. This
imagery clearly invokes the scenario of Revelation Chapter 12, in which the “Woman clothed with
the Sun” is menaced by the Red Dragon:
... and behold, a great red dragon, having seven heads and ten horns,
and seven crowns upon his heads. And his
tail drew the third part of the stars of heaven, and did cast them to the
earth: and the dragon stood before the Woman who was ready to be delivered, in
order to devour her child as soon as it was born.
As
we have previously mentioned, the Woman spoken of here, who appears in the end
Time as a “great sign in the heavens”, is none other than the Virgin ― as
attested by Her periodic public apparitions over the past 150 years. John the Divine describes Her as wearing a
coronet of twelve stars ― just as Lucia dos Santos reported twelve stars encircling
the head of Our Lady of Fatima. These symbolize the twelve tribes of Israel
and, in a parallel sense, the twelve Gentile Nations. Hence, when the tail of the Dragon sweeps a
third of the stars from the sky, this bespeaks the destruction of one-third of
the Nations ― that is to say, four of the twelve. Of the remaining eight Nations, we find seven
represented by the seven crowns which adorn the heads of the Red Dragon. This means that all but one of the surviving
Nations of the World will be united in the empire of the Dragon and his
Antichrist.
Based
on our earlier discussions of the Nations as the collective body of the
idolatrous Man-god, we are not at all surprised to see them devouring children,
as the Red Dragon is depicted as doing in Revelation Chapter 12.
Again, we are reminded that the Ammonite idol Moloch, and his titanic Roman
counterpart Saturn, were also consumers of
children, and that the Nations have, in our times, carried out the immolation
of innocents on an unprecedented scale.
But who is the “male child” who the Red Dragon of John's vision is so
specifically intent on devouring?
Traditional Catholic prophecy has interpreted him to be “the Pope to be elected in those days”,[68] that is, the very same persecuted Holy
Father/Angelic Pastor whom Jacinta Marto described as appearing in her two
visions of the Third Secret of Fatima. As we have discovered from the Quatrains of
Nostradamus, this Holy Pope will be elected after the death of the current
Pontiff “Labore Solis”, but his election will be “voided” by
a corrupt cabal in the Roman Curia ― the same which assassinated John
Paul I. Like Jacinta Marto, our Provençal prophet (whose name,
ironically, translates as “Our Lady”),
foresees this persecuted Pope being driven into exile soon after his
“nullified” election. St. John's
Apocalypse is also consistent on this score:
And she brought forth a man child... And the Woman fled into the
wilderness, where she hath a place prepared of God, that they should feed her
there a thousand and two hundred and threescore days.[69]
It
is the Woman, the symbol of the Church itself, which John see fleeing, because Ubi Petrus, Ibi Ecclesia ― where
Peter is, there is the Church. The
wilderness in which Pope Peter and the remnant of the true Church will find
refuge will be the one Nation that
will oppose Antichrist. It is the Nation which Our Lady of Fatima has singled out to be consecrated to her
Immaculate Heart ― to be hallowed as the temple of her
new Apostles and as the Ark of her freshly gathered people. When, in Egyptian myth, Set pursued the pregnant Isis, she built an ark of
papyrus to bear her son Horus safely upon the waters of the Nile River. In the same way, the wife of the Levite
fashioned an ark of bulrushes for Moses, while a fish-woven basket
― the Pisces of the Zodiac ― bore Venus and her son Eros away from the menacing
monster Typhon. This same Typhon ―
the mythic rendering of a comet, as we shall soon discover ― so
terrified the pagan goat-god Pan, that he plunged into the river and became a
fish from the waist down. That brings us
back once more to the Goat-Fish image of Capricorn, the Zodiac sign which
signifies the “end of Time”. From Pan we
get our word “panic” ― the vortex of Time into which the souls outside of
the sanctuary of the Ark must inevitably be swept.
This
vortex is represented in John's Apocalypse by the “river” which the Dragon
spews out its mouth in order to wash the Woman away. If the Woman stands for the people of God,
this image depicts the flood of Apostasy, the deluge of idolatry by which the
Church will be eclipsed:
and it shall rise up wholly as a flood; and it shall be cast out and
drowned, as by the flood of Egypt. And it shall come to pass in that day,
saith the Lord God, that I will cause the sun to go down at noon, and I will
darken the earth in the clear day.[70]
What
is the idolatry of this World? Is it not
a worship of what we might call the “exteriority” of things? Jesus speaks of this when he compares the Pharisees
to a whitewashed sepulcher, “all corruption within”. This simile has many levels of meaning
― mundane hypocrisy being the most basic.
But isn’t Christ also saying that the Pharisees make the more
fundamental error of dwelling solely in the universe of external
appearances? Certainly, he means to tell
us that we must dwell within his
Creation. If we see ourselves as outside
of his “mighty works”, are we not idolaters?
God's creation of the cosmos in the six “days” of Genesis is still
unfolding, because each of the “days” of the Lord are 1000 years ―
placing us squarely at the end of the sixth day. The Creator is about to take his Sabbath
rest, the “day of the Lord” ― a
day which will, writes John the Divine, last for a millennium. We ― you and I ― are invited to
join the Lord is His day of Peace, to join with Him in the celebration of His
wedding. There will be those who will
ignore the invitation, and for them the day of the Lord will be Dies Irae, the day of Wrath, the day
when the wineskins will be pressed. In
the winepress of the end-Time, what is within
the grapes will be released to become the fermented blood of our divine Body,
while the World of the superficial will dissolve and will be cast into the fire
of annihilation.
Krishna, the Hindu cognate of Christ,
teaches in the Bhagavadgita that what
is truly Real has always been Real and must always be Real. That which Is can never be destroyed, because
it is continuously being created from
within. We do not live meaningless
lives. We are completing God's
Creation. We are laboring toward the end
of the sixth day. But we tire as the Sun
begins to darken in the sky. We forget
the wedding supper we have been invited to attend. We forget that God is within His Creation, not in the whitewashed surface that we call
the World. He asks us to enter into His Creation with Him, to
be His Bride within the gates of the
New Jerusalem. Jesus says these things
in allegorical form in the parable of the wedding guests: We are to put on Creation as our wedding
garment. And he expresses the same
thought even more directly in the Coptic Gospel of Thomas:
When you make the two into one, and when you make the inner like the
outer and the outer like the inner ... then you will enter the Kingdom.[71]
Christ
sends us his Blessed Mother as our own “private entrance”, as it were, into his
Celestial City. But we cannot enter as
individuals, for Our Lord has asked “that ye be One”:
I shall choose you, one from a thousand and two from ten thousand, and
they will stand as a single one.[72]
If
we are all to enter together or not at all, then one man must hold the Keys to
the Kingdom for all of us. The Keys were
entrusted to St. Peter and will be returned to the last Pope ―
St. Malachy's “Peter of Rome” ― at the end of Time. We have seen that the Third Secret of Fatima bridges the gap between the “eclipse of the
Church”, upon the death of Malachy's “Labore Solis” John Paul II, and the reunion of the
Church under the Angelic Pastor. It tells us, like the Secret of La Salette, that during this time period
of 1260 days, Antichrist will rule the World and the that the light of
the Church will be hidden ― as is the Sun in full eclipse ― by a
false Pope. This Antipope St. Malachy has styled “The
Glory of the Olive Tree”, as an emblem of his blasphemous
vanity and of the olive branch of false peace by which he will seduce the
Nations into following Antichrist.
Chapter Two:
The Secrets of Fatima
[1].
Tad Szulc, Pope John Paul II,
Scribner, 1994, p. 359.
[2].
Szulc, op. cit., pp. 362-364.
[3].
Id. at 366; Catholic
Telegraph, June 29, 1985.
[4].
Quoted in the German magazine Stimee des
Glaubens, No. 10, Oct. 1981.
[5].
Titus 1:7-16
(Unless otherwise noted, all Scriptural references herein are to King
James' version.)
[6].
Matthew 23:13
[7].
A stigmatic is one who bears the visible wounds of Christ on his/her hands
and/or feet. St. Francis of Assisi is
the most well-known example.
[8].
Neither eclipse was visible in Portugal.
[9].
Quoted in Malachi Martin, The Keys of
This Blood, Simon & Schuster, 1990, p. 633.
[10].
Quoting Judith 13:20, in Pope John Paul II's Homily at Fatima, May 13, 1982, reprinted in
Joseph Pelletier, The Sun Danced at
Fatima, Doubleday, 1983, p.200.
[11].
John 3:14
[12].
Genesis 1:27
[13].
The Godhead is, of course, without gender since “He” is the One.
[14].
The New Jerusalem Bible, Doubleday,
1985.
[15].
Francis Johnston, Fatima: The Great Sign, TAN Publishers, 1980,
p. 139.
[16].
Matthew 14:22-33
[17].
Luke 8:22-25
[18].
Luke 18:8
[19].
William Butler Yeats, “The Second Coming”, 1920.
[20].
Genesis 3:15, New Jerusalem Bible, footnote
c.
[21].
Joseph Pelletier, The Sun Danced at
Fatima, Doubleday/Image 1983.
[22].
1 Peter 3:8 and Psalms 90:4
[23].
“Mother of the Redeemer (Redemptoris
Mater)”, Daughters of St. Paul, 1987, pp. 7 and 36.
[24].
F. Johnston, op. cit., p. 9.
[25].
Luke 1:52-53
[26].
Fatima in
Lucia's Own Words, Fr. Louis Kondor, ed.,
Imprimatur Fatimae 1976, p. 104.
[27].
Song of Songs 6:10, New Jerusalem Bible.
[28].
F. Johnston, op. cit., p. 38 and fn.
5.
[29].
Acts 22:6-15
[30].
Matthew 11:20-27
[31].
1 Corinthians 25-29, author's rendering.
[32].
Matthew 21:33-43
[33].
Fatima in
Lucia's Own Words, op. cit., pp. 104-105.
[34].
Exodus 19:5-6
[35].
J. Pelletier, op. cit., pp. 170-193.
[36].
Fatima in
Lucia's Own Words, op. cit., p. 200.
[37].
See e.g., Malachi Martin, op. cit,, pp. 677-685, and Ted and
Maureen Flynn, The Thunder of Justice, MaxKol,
1993, pp. 251-255.
[38].
Peter Hebblethwaite, The Next Pope, Harper,
1995, p. 171.
[39].
Fatima in
Lucia's Own Words, op. cit., p. 162.
[40].
Id., p. 200.
[41].
Matthew 24:24
[42].
A system which assigns each alphabetical character a numerical value.
[43].
2 Thessalonians 2:3-8, as translated by Bernard McGinn in Antichrist: Two Thousand Years of the Human
Fascination with Evil, Harper, 1994, pp. 42-43.
[44].
Dante, Divine Comedy, Paradiso, xxvii: 19-36.
[45].
P. Hebblethwaite, op cit., pp. 20-21
and 85-86; M. Martin, op. cit., p.
607-609 and 678-679.
[46].
M. Martin, op. cit., p. 610.
[47].
Fatima in
Lucia's Own Words, op. cit., pp. 108-109; the
translation given in the source renders “Holy Pope” as “Holy Father”, but Il Papa is synonymous with “Father”, or “Padre” in Portuguese.
[48].
Amos 8:11-12
[49].
C3Q34
[50].
C3Q35
[51].
C5Q87
[52].
Nostradamus, Presages 8 and 9, E. Leoni, op.
cit, p. 457.
[53].
C5Q92
[54].
C1Q45
[55].
C5Q46
[56].
C5Q49
[57] . C6Q20
[58].
C6Q86-87
[59].
C6Q25-26
[60].
CIQ19
[61].
C8Q20
[62].
Epistle ¶51
[63].
C10Q18
[64].
Melanie Calvat, The Apparition of the Most Blessed Virgin on the Mountain of La Salette,
Magnificat, 1989, pp. 23-24.
[65].
Virgil, The Aeneid, v: 1015-1066.
[66].
Dante, Purgatorio,
xxxii: 100-160.
[67].
Matthew 25:31-46
[68].
Rev. R. Gerald Culleton, “The Reign of
Antichrist”, TAN 1971, p. 193, quoting Berry, Apocalypse of St. John (1920).
[69].
Revelation 12:5-6
[70].
Amos 8:8-9
[71].
The Gospel of Thomas, verse 22 (Harper 1992). The Thomas supposed to have written this
gospel is not the Apostle St. Thomas, but instead Judas Thomas, or “Thomas the
Twin”, the storied brother of Jesus.
This “fifth gospel” was discovered in 1945 near the desert oasis of Nag
Hammadi in Egypt.
Commenti
Posta un commento