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CONGREGATION
FOR THE DOCTRINE OF THE FAITH
THE MESSAGE
OF FATIMA
INTRODUCTION
As the second millennium gives way to the third, Pope John Paul II has
decided to publish the text of the third part of the “secret of Fatima”.
The twentieth century was one of the most crucial in human history, with
its tragic and cruel events culminating in the assassination attempt on the
“sweet Christ on earth”. Now a veil is drawn back on a series of events
which make history and interpret it in depth, in a spiritual perspective alien
to present-day attitudes, often tainted with rationalism.
Throughout history there have been supernatural apparitions and signs
which go to the heart of human events and which, to the surprise of believers
and non-believers alike, play their part in the unfolding of history.
These manifestations can never contradict the content of faith, and must
therefore have their focus in the core of Christ's proclamation: the Father's
love which leads men and women to conversion and bestows the grace required to
abandon oneself to him with filial devotion. This too is the message of Fatima
which, with its urgent call to conversion and penance, draws us to the heart of
the Gospel.
Fatima is undoubtedly the most prophetic of modern apparitions. The first
and second parts of the “secret”—which are here published in sequence so
as to complete the documentation—refer especially to the frightening vision of
hell, devotion to the Immaculate Heart of Mary, the Second World War, and
finally the prediction of the immense damage that Russia would do to humanity by
abandoning the Christian faith and embracing Communist totalitarianism.
In 1917 no one could have imagined all this: the three pastorinhos
of Fatima see, listen and remember, and Lucia, the surviving witness, commits it
all to paper when ordered to do so by the Bishop of Leiria and with Our Lady's
permission.
For the account of the first two parts of the “secret”, which have
already been published and are therefore known, we have chosen the text written
by Sister Lucia in the Third Memoir of 31 August 1941; some annotations were
added in the Fourth Memoir of 8 December 1941.
The
third part of the “secret” was written “by order of His Excellency the
Bishop of Leiria and the Most Holy Mother ...” on 3 January 1944.
There
is only one manuscript, which is here reproduced photostatically. The sealed
envelope was initially in the custody of the Bishop of Leiria. To ensure better
protection for the “secret” the envelope was placed in the Secret Archives
of the Holy Office on 4 April 1957. The Bishop of Leiria informed Sister Lucia
of this.
According
to the records of the Archives, the Commissary of the Holy Office, Father Pierre
Paul Philippe, OP, with the agreement of Cardinal Alfredo Ottaviani, brought the
envelopecontaining the third part of the “secret of Fatima” to Pope John
XXIII on 17 August 1959. “After some hesitation”, His Holiness said: “We
shall wait. I shall pray. I shall let you know what I decide”.(1)
In
fact Pope John XXIII decided to return the sealed envelope to the Holy Office
and not to reveal the third part of the “secret”.
Paul
VI read the contents with the Substitute, Archbishop Angelo Dell'Acqua, on 27
March 1965, and returned the envelope to the Archives of the Holy Office,
deciding not to publish the text.
John
Paul II, for his part, asked for the envelope containing the third part of the
“secret” following the assassination attempt on 13 May 1981. On 18 July 1981
Cardinal Franjo Šeper, Prefect of the Congregation, gave two envelopes to
Archbishop Eduardo Martínez Somalo, Substitute of the Secretariat of State: one
white envelope, containing Sister Lucia's original text in Portuguese; the other
orange, with the Italian translation of the “secret”. On the following 11
August, Archbishop Martínez returned the two envelopes to the Archives of the
Holy Office.(2)
As
is well known, Pope John Paul II immediately thought of consecrating the world
to the Immaculate Heart of Mary and he himself composed a prayer for what he
called an “Act of Entrustment”, which was to be celebrated in the Basilica
of Saint Mary Major on 7 June 1981, the Solemnity of Pentecost, the day chosen
to commemorate the 1600th anniversary of the First Council of Constantinople and
the 1550th anniversary of the Council of Ephesus. Since the Pope was unable to
be present, his recorded Address was broadcast. The following is the part which
refers specifically to the Act of Entrustment:
“Mother
of all individuals and peoples, you know all their sufferings and hopes. In
your motherly heart you feel all the struggles between good and evil, between
light and darkness, that convulse the world: accept the plea which we make in
the Holy Spirit directly to your heart, and embrace
with the love of the Mother and Handmaid of the Lord those who most await this
embrace, and also those whose act of
entrustment you too await in a particular way. Take under your motherly
protection the whole human family, which with affectionate love we entrust to
you, O Mother. May there dawn for everyone the time of peace and freedom, the
time of truth, of justice and of hope”.(3)
In
order to respond more fully to the requests of “Our Lady”, the Holy Father
desired to make more explicit during the Holy Year of the Redemption the Act of
Entrustment of 7 May 1981, which had been repeated in Fatima on 13 May 1982. On
25 March 1984 in Saint Peter's Square, while recalling the fiat
uttered by Mary at the Annunciation, the Holy Father, in spiritual union with
the Bishops of the world, who had been “convoked” beforehand, entrusted all
men and women and all peoples to the Immaculate Heart of Mary, in terms which
recalled the heartfelt words spoken in 1981:
“O
Mother of all men and women, and of all peoples, you who know all their
sufferings and their hopes, you who have a mother's awareness of all the
struggles between good and evil, between light and darkness, which afflict the
modern world, accept the cry which we, moved by the Holy Spirit, address
directly to your Heart. Embrace with the love of
the Mother and Handmaid of the Lord, this human world of ours, which we entrust
and consecrate to you, for we are full of concern for the earthly and eternal
destiny of individuals and peoples.
In
a special way we entrust and consecrate to you those individuals and nations which particularly need to be thus entrusted and
consecrated.
‘We
have recourse to your protection, holy Mother of God!' Despise
not our petitions in our necessities”.
The
Pope then continued more forcefully and with more specific references, as though
commenting on the Message of Fatima in its sorrowful fulfilment:
“Behold,
as we stand before you, Mother of Christ, before your Immaculate Heart, we
desire, together with the whole Church, to unite ourselves with the consecration
which, for love of us, your Son made of himself to the Father: ‘For their
sake', he said, ‘I consecrate myself that they also may be consecrated in the
truth' (Jn 17:19). We wish to unite
ourselves with our Redeemer in this his consecration for the world and for the
human race, which, in his divine Heart, has the power to obtain pardon and to
secure reparation.
The power of this consecrationlasts for all time and embraces all individuals, peoples and nations. It
overcomes every evil that the spirit of darkness is able to awaken, and has in
fact awakened in our times, in the heart of man and in his history.
How
deeply we feel the need for the consecration of humanity and the world—our
modern world—in union with Christ himself! For the redeeming work of Christ
must be shared in by the world through the
Church.
The
present Year of the Redemption shows this: the special Jubilee of the whole
Church.
Above all creatures,
may you be blessed, you, the Handmaid of the Lord, who in the fullest way obeyed
the divine call!
Hail
to you, who are wholly united to the
redeeming consecration of your Son!
Mother
of the Church! Enlighten the People of God along the paths of faith, hope, and
love! Enlighten especially the peoples whose consecration and entrustment by us
you are awaiting. Help us to live in the truth of the consecration of Christ for
the entire human family of the modern world.
In
entrusting to you, O Mother, the world, all individuals and peoples, we also entrust
to you this very consecration of the world, placing it in your motherly
Heart.
Immaculate
Heart! Help us to conquer the menace of evil, which so easily takes root in the
hearts of the people of today, and whose immeasurable effects already weigh down
upon our modern world and seem to block the paths towards the future!
From
famine and war, deliver us.
From
nuclear war, from incalculable self-destruction, from every kind of war, deliver
us.
From
sins against the life of man from its very beginning, deliver
us.
From
hatred and from the demeaning of the dignity of the children of God, deliver us.
From
every kind of injustice in the life of society, both national and international,
deliver us.
From
readiness to trample on the commandments of God, deliver
us.
From
attempts to stifle in human hearts the very truth of God, deliver us.
From
the loss of awareness of good and evil, deliver
us.
From
sins against the Holy Spirit, deliver us,
deliver us.
Accept,
O Mother of Christ, this cry laden with
the sufferings of all individual human beings, laden with the sufferings of whole societies.
Help
us with the power of the Holy Spirit to conquer all sin: individual sin and the
‘sin of the world', sin in all its manifestations.
Let
there be revealed, once more, in the history of the world the infinite saving
power of the Redemption: the power of merciful
Love! May it put a stop to evil! May it transform consciences! May your
Immaculate Heart reveal for all the light
of Hope!”.(4)
Sister
Lucia personally confirmed that this solemn and universal act of consecration
corresponded to what Our Lady wished (“Sim,
està feita, tal como Nossa Senhora a pediu, desde o dia 25 de Março de 1984”:
“Yes it has been done just as Our Lady asked, on 25 March 1984”: Letter of 8
November 1989). Hence any further discussion or request is without basis.
In
the documentation presented here four other texts have been added to the
manuscripts of Sister Lucia: 1) the Holy Father's letter of 19 April 2000 to
Sister Lucia; 2) an account of the conversation of 27 April 2000 with Sister
Lucia; 3) the statement which the Holy Father appointed Cardinal Angelo Sodano,
Secretary of State, to read on 13 May 2000; 4) the theological commentary by
Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the
Faith.
Sister
Lucia had already given an indication for interpreting the third part of the
“secret” in a letter to the Holy Father, dated 12 May 1982:
“The third part of the secret refers to Our Lady's
words: ‘If not [Russia] will spread her errors throughout the world, causing
wars and persecutions of the Church. The good will be martyred; the Holy Father
will have much to suffer; various nations will be annihilated'
(13-VII-1917).
The third part of the secret is a symbolic revelation,
referring to this part of the Message, conditioned by whether we accept or not
what the Message itself asks of us: ‘If my requests are heeded, Russia will be
converted, and there will be peace; if not, she will spread her errors
throughout the world, etc.'.
Since we did not heed this appeal of the Message, we see
that it has been fulfilled, Russia has invaded the world with her errors. And if
we have not yet seen the complete fulfilment of the final part of this prophecy,
we are going towards it little by little with great strides. If we do not reject
the path of sin, hatred, revenge, injustice, violations of the rights of the
human person, immorality and violence, etc.
And let us not say that it is God who is punishing us in
this way; on the contrary it is people themselves who are preparing their own
punishment. In his kindness God warns us and calls us to the right path, while
respecting the freedom he has given us; hence people are responsible”.(5)
The
decision of His Holiness Pope John Paul II to make public the third part of the
“secret” of Fatima brings to an end a period of history marked by tragic
human lust for power and evil, yet pervaded by the merciful love of God and the
watchful care of the Mother of Jesus and of the Church.
The
action of God, the Lord of history, and the co-responsibility of man in
the drama of his creative freedom, are the two pillars upon which human history
is built.
Our
Lady, who appeared at Fatima, recalls these forgotten values. She reminds us
that man's future is in God, and that we are active and responsible partners in
creating that future.
Tarcisio Bertone, SDB
Archbishop Emeritus of Vercelli Secretary of the Congregation for the Doctrine of the Faith
THE “SECRET” OF FATIMA
FIRST AND SECOND PART OF THE “SECRET”
ACCORDING
TO THE VERSION PRESENTED BY SISTER LUCIA
IN THE “THIRD MEMOIR” OF 31 AUGUST 1941 FOR THE BISHOP OF LEIRIA-FATIMA
(original
text)
 
(translation) (6)
...
This will entail my speaking about the secret, and thus answering the first
question.
What
is the secret? It seems to me that I can reveal it, since I already have
permission from Heaven to do so. God's representatives on earth have authorized
me to do this several times and in various letters, one of which, I believe, is
in your keeping. This letter is from Father José Bernardo Gonçalves, and in it
he advises me to write to the Holy Father, suggesting, among other things, that
I should reveal the secret. I did say something about it. But in order not to
make my letter too long, since I was told to keep it short, I confined myself to
the essentials, leaving it to God to provide another more favourable
opportunity.
In
my second account I have already described in detail the doubt which tormented
me from 13 June until 13 July, and how it disappeared completely during the
Apparition on that day.
Well,
the secret is made up of three distinct parts, two of which I am now going to
reveal.
The
first part is the vision of hell.
Our
Lady showed us a great sea of fire which seemed to be under the earth. Plunged
in this fire were demons and souls in human form, like transparent burning
embers, all blackened or burnished bronze, floating
about in the conflagration, now raised into the air by the flames that issued
from within themselves together with great clouds of smoke, now falling back on
every side like sparks in a huge fire, without weight or equilibrium, and amid
shrieks and groans of pain and despair, which horrified us and made us tremble
with fear. The demons could be distinguished by their terrifying and repulsive
likeness to frightful and unknown animals, all black and transparent. This
vision lasted but an instant. How can we ever be grateful enough to our kind
heavenly Mother, who had already prepared us by promising, in the first
Apparition, to take us to heaven. Otherwise,
I think we would have died of fear and terror.
We
then looked up at Our Lady, who said to us so kindly and so sadly:
“You
have seen hell where the souls of poor sinners go. To save them, God wishes to
establish in the world devotion to my Immaculate Heart. If what I say to you is
done, many souls will be saved and there will be peace. The war is going to end:
but if people do not cease offending God, a worse one will break out during the
Pontificate of Pius XI. When you see a night illumined by an unknown light, know
that this is the great sign given you by God that he is about to punish the
world for its crimes, by means of war, famine, and persecutions of the Church
and of the Holy Father. To prevent this, I shall come to ask for the
consecration of Russia to my Immaculate Heart, and the Communion of reparation
on the First Saturdays. If my requests are heeded, Russia will be converted, and
there will be peace; if not, she will spread her errors throughout the world,
causing wars and persecutions of the Church. The good will be martyred; the Holy
Father will have much to suffer; various nations will be annihilated. In the
end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to
me, and she shall be converted, and a period of peace will be granted to the
world”.(7)
THIRD PART OF THE “SECRET”
(original text)    
(translation) (8)
“J.M.J.
The
third part of the secret revealed at the Cova da Iria-Fatima, on 13 July
1917.
I
write in obedience to you, my God, who command me to do so through his
Excellency the Bishop of Leiria and through your Most Holy Mother and mine.
After
the two parts which I have already explained, at the left of Our Lady and a
little above, we saw an Angel with a flaming sword in his left hand; flashing,
it gave out flames that looked as though they would set the world on fire; but
they died out in contact with the splendour that Our Lady radiated towards him
from her right hand: pointing to the earth with his right hand, the Angel cried
out in a loud voice: ‘Penance, Penance, Penance!'. And we
saw in an immense light that is God: ‘something similar to how people appear
in a mirror when they pass in front of it' a Bishop dressed in White ‘we had
the impression that it was the Holy Father'. Other Bishops, Priests, men and
women Religious going up a steep mountain, at the top of which there was a big
Cross of rough-hewn trunks as of a cork-tree with the bark; before
reaching there the Holy Father passed through a big city half in ruins and half
trembling with halting step, afflicted with pain and sorrow, he prayed for the
souls of the corpses he met on his way; having reached the top of the mountain,
on his knees at the foot of the big Cross he was killed by a group of soldiers
who fired bullets and arrows at him, and in the same way there died one after
another the other Bishops, Priests, men and women Religious, and various lay
people of different ranks and positions. Beneath the two arms of the Cross there
were two Angels each with a crystal aspersorium in his hand, in which they
gathered up the blood of the Martyrs and with it sprinkled the souls that were
making their way to God.
Tuy-3-1-1944”.
INTERPRETATION OF THE “SECRET”
LETTER OF HIS HOLINESS POPE JOHN PAUL II
TO SISTER LUCIA (original text)  
(translation)
To the Reverend Sister
Maria Lucia of the Convent of Coimbra
In
the great joy of Easter, I greet you with the words the Risen Jesus spoke to the
disciples: “Peace be with you”!
I
will be happy to be able to meet you on the long-awaited day of the
Beatification of Francisco and Jacinta, which, please God, I will celebrate on
13 May of this year.
Since
on that day there will be time only for a brief greeting and not a conversation,
I am sending His Excellency Archbishop Tarcisio Bertone, Secretary of the
Congregation for the Doctrine of the Faith, to speak with you. This is the
Congregation which works most closely with the Pope in defending the true
Catholic faith, and which since 1957, as you know, has kept your
hand-written letter containing the third part of the “secret” revealed
on 13 July 1917 at Cova da Iria, Fatima.
Archbishop
Bertone, accompanied by the Bishop of Leiria, His Excellency Bishop Serafim de
Sousa Ferreira e Silva, will come in my name to ask certain questions about the
interpretation of “the third part of the secret”.
Sister
Maria Lucia, you may speak openly and candidly to Archbishop Bertone, who will
report your answers directly to me.
I
pray fervently to the Mother of the Risen Lord for you, Reverend Sister, for the
Community of Coimbra and for the whole Church. May Mary, Mother of pilgrim
humanity, keep us always united to Jesus, her beloved Son and our brother, the
Lord of life and glory.
With
my special Apostolic Blessing.
IOANNES
PAULUS PP. II
From
the Vatican, 19 April 2000.
CONVERSATION
WITH SISTER MARIA LUCIA OF JESUS AND THE IMMACULATE HEART
The
meeting between Sister Lucia, Archbishop Tarcisio Bertone, Secretary of the
Congregation for the Doctrine of the Faith, sent by the Holy Father, and Bishop
Serafim de Sousa Ferreira e Silva, Bishop of Leiria-Fatima, took place on
Thursday, 27 April 2000, in the Carmel of Saint Teresa in Coimbra.
Sister
Lucia was lucid and at ease; she was very happy that the Holy Father was going
to Fatima for the Beatification of Francisco and Jacinta, something she had
looked forward to for a long time.
The
Bishop of Leiria-Fatima read the autograph letter of the Holy Father,
which explained the reasons for the visit. Sister Lucia felt honoured by this
and reread the letter herself, contemplating it in own her hands. She said that
she was prepared to answer all questions frankly.
At
this point, Archbishop Bertone presented two envelopes to her: the first
containing the second, which held the third part of the “secret” of Fatima.
Immediately, touching it with her fingers, she said: “This is my letter”,
and then while reading it: “This is my writing”.
The
original text, in Portuguese, was read and interpreted with the help of the
Bishop of Leiria-Fatima. Sister Lucia agreed with the interpretation that
the third part of the “secret” was a prophetic vision, similar to those in
sacred history. She repeated her conviction that the vision of Fatima concerns
above all the struggle of atheistic Communism against the Church and against
Christians, and describes the terrible sufferings of the victims of the faith in
the twentieth century.
When
asked: “Is the principal figure in the vision the Pope?”, Sister Lucia
replied at once that it was. She recalled that the three children were very sad
about the suffering of the Pope, and that Jacinta kept saying: “Coitadinho
do Santo Padre, tenho muita pena dos pecadores!” (“Poor Holy Father, I
am very sad for sinners!”). Sister Lucia continued: “We did not know the
name of the Pope; Our Lady did not tell us the name of the Pope; we did not know
whether it was Benedict XV or Pius XII or Paul VI or John Paul II; but it was
the Pope who was suffering and that made us suffer too”.
As
regards the passage about the Bishop dressed in white, that is, the Holy
Father—as the children immediately realized during the “vision”—who is
struck dead and falls to the ground, Sister Lucia was in full agreement with the
Pope's claim that “it was a mother's hand that guided the bullet's path and in
his throes the Pope halted at the threshold of death” (Pope John
Paul II, Meditation from the
Policlinico Gemelli to the Italian Bishops, 13 May 1994).
Before
giving the sealed envelope containing the third part of the “secret” to the
then Bishop of Leiria-Fatima, Sister Lucia wrote on the outside envelope
that it could be opened only after 1960, either by the Patriarch of Lisbon or
the Bishop of Leiria. Archbishop Bertone therefore asked: “Why only after
1960? Was it Our Lady who fixed that date?” Sister Lucia replied: “It was
not Our Lady. I fixed the date because I had the intuition that before 1960 it
would not be understood, but that only later would it be understood. Now it can be better understood. I wrote down
what I saw; however it was not for me to interpret it, but for the Pope.
Finally,
mention was made of the unpublished manuscript which Sister Lucia has prepared
as a reply to the many letters that come from Marian devotees and from pilgrims.
The work is called Os apelos da Mensagem
de Fatima, and it gathers together in the style of catechesis and
exhortation thoughts and reflections which express Sister Lucia's feelings and
her clear and unaffected spirituality. She was asked if she would be happy to
have it published, and she replied: “If the Holy Father agrees, then I am
happy, otherwise I obey whatever the Holy Father decides”. Sister Lucia wants
to present the text for ecclesiastical approval, and she hopes that what she has
written will help to guide men and women of good will along the path that leads
to God, the final goal of every human longing.The conversation ends with an
exchange of rosaries. Sister Lucia is given a rosary sent by the Holy Father,
and she in turn offers a number of rosaries made by herself.
The
meeting concludes with the blessing imparted in the name of the Holy Father.
ANNOUNCEMENT MADE BY CARDINAL ANGELO SODANO
SECRETARY OF STATE
At the end of the Mass presided over by the Holy Father
at Fatima, Cardinal Angelo Sodano, the Secretary of State, made this
announcement in Portuguese, which is given here in English translation:
Brothers
and Sisters in the Lord!
At
the conclusion of this solemn celebration, I feel bound to offer our beloved
Holy Father Pope John Paul II, on behalf of all present, heartfelt good wishes
for his approaching 80th Birthday and to thank him for his vital pastoral
ministry for the good of all God's Holy Church; we present the heartfelt wishes
of the whole Church.
On
this solemn occasion of his visit to Fatima, His Holiness has directed me to
make an announcement to you. As you know, the purpose of his visit to Fatima has
been to beatify the two “little shepherds”. Nevertheless he also wishes his
pilgrimage to be a renewed gesture of gratitude to Our Lady for her protection
during these years of his papacy. This protection seems also to be linked to the
so-called third part of the “secret” of Fatima.
That
text contains a prophetic vision similar to those found in Sacred Scripture,
which do not describe photographically the details of future events, but
synthesize and compress against a single background facts which extend through
time in an unspecified succession and duration. As a result, the text must be
interpreted in a symbolic key.
The
vision of Fatima concerns above all the war waged by atheistic systems against
the Church and Christians, and it describes the immense suffering endured by the
witnesses of the faith in the last century of the second millennium. It is an
interminable Way of the Cross led by
the Popes of the twentieth century.
According
to the interpretation of the “little shepherds”, which was also confirmed
recently by Sister Lucia, “the Bishop clothed in white” who prays for all
the faithful is the Pope. As he makes his way with great difficulty towards the
Cross amid the corpses of those who were martyred (Bishops, priests, men and
women Religious and many lay people), he too falls to the ground, apparently
dead, under a hail of gunfire.
After
the assassination attempt of 13 May 1981, it appeared evident that it was “a
mother's hand that guided the bullet's path”, enabling “the Pope in his
throes” to halt “at the threshold of death” (Pope
John Paul II, Meditation from the
Policlinico Gemelli to the Italian Bishops, Insegnamenti, XVII, 1 [1994], 1061). On the occasion of a visit to
Rome by the then Bishop of Leiria-Fatima, the Pope decided to give him the
bullet which had remained in the jeep after the assassination attempt, so that
it might be kept in the shrine. By the Bishop's decision, the bullet was later
set in the crown of the statue of Our Lady of Fatima.
The
successive events of 1989 led, both in the Soviet Union and in a number of
countries of Eastern Europe, to the fall of the Communist regimes which promoted
atheism. For this too His Holiness offers heartfelt thanks to the Most Holy
Virgin. In other parts of the world, however, attacks against the Church and
against Christians, with the burden of suffering they bring, tragically
continue. Even if the events to which the third part of the “secret” of
Fatima refers now seem part of the past, Our Lady's call to conversion and
penance, issued at the start of the twentieth century, remains timely and urgent
today. “The Lady of the message seems to read the signs of the times—the
signs of our time—with special insight... The insistent invitation of Mary
Most Holy to penance is nothing but the manifestation of her maternal concern
for the fate of the human family, in need of conversion and forgiveness” (Pope
John Paul II, Message for the 1997
World Day of the Sick, No. 1, Insegnamenti,
XIX, 2 [1996], 561).
In
order that the faithful may better receive the message of Our Lady of Fatima,
the Pope has charged the Congregation for the Doctrine of the Faith with making
public the third part of the “secret”, after the preparation of an
appropriate commentary.
Brothers
and sisters, let us thank Our Lady of Fatima for her protection. To her maternal
intercession let us entrust the Church of the Third Millennium.
Sub tuum praesidium confugimus, Sancta Dei Genetrix!
Intercede pro Ecclesia. Intercede pro Papa nostro Ioanne Paulo II. Amen.
Fatima,
13 May 2000
THEOLOGICAL COMMENTARY
A
careful reading of the text of the so-called third “secret” of Fatima,
published here in its entirety long after the fact and by decision of the Holy
Father, will probably prove disappointing or surprising after all the
speculation it has stirred. No great mystery is revealed; nor is the future
unveiled. We see the Church of the martyrs of the century which has just passed
represented in a scene described in a language which is symbolic and not easy to
decipher. Is this what the Mother of the Lord wished to communicate to
Christianity and to humanity at a time of great difficulty and distress? Is it
of any help to us at the beginning of the new millennium? Or are these only
projections of the inner world of children, brought up in a climate of profound
piety but shaken at the same time by the tempests which threatened their own
time? How should we understand the vision? What are we to make of it?
Public Revelation and private revelations – their
theological status
Before
attempting an interpretation, the main lines of which can be found in the
statement read by Cardinal Sodano on 13 May of this year at the end of the Mass
celebrated by the Holy Father in Fatima, there is a need for some basic
clarification of the way in which, according to Church teaching, phenomena such
as Fatima are to be understood within the life of faith. The teaching of the
Church distinguishes between “public Revelation” and “private
revelations”. The two realities differ not only in degree but also in essence.
The term “public Revelation” refers to the revealing action of God directed
to humanity as a whole and which finds its literary expression in the two parts
of the Bible: the Old and New Testaments. It is called “Revelation” because
in it God gradually made himself known to men, to the point of becoming man
himself, in order to draw to himself the whole world and unite it with himself
through his Incarnate Son, Jesus Christ. It is not a matter therefore of
intellectual communication, but of a life-giving process in which God
comes to meet man. At the same time this process naturally produces data
pertaining to the mind and to the understanding of the mystery of God. It is a
process which involves man in his entirety and therefore reason as well, but not
reason alone. Because God is one,
history, which he shares with humanity, is also one. It is valid for all time,
and it has reached its fulfilment in the life, death and resurrection of Jesus
Christ. In Christ, God has said everything, that is, he has revealed himself
completely, and therefore Revelation came to an end with the fulfilment of the
mystery of Christ as enunciated in the New Testament. To explain the finality
and completeness of Revelation, the Catechism of the Catholic Church quotes a text of Saint John of the
Cross: “In giving us his Son, his only Word (for he possesses no other), he
spoke everything to us at once in this sole Word—and he has no more to say...
because what he spoke before to the prophets in parts, he has now spoken all at
once by giving us the All Who is His Son. Any person questioning God or desiring
some vision or revelation would be guilty not only of foolish behaviour but also
of offending him, by not fixing his eyes entirely upon Christ and by living with
the desire for some other novelty” (No. 65; Saint
John of the Cross,The Ascent of
Mount Carmel, II, 22).
Because
the single Revelation of God addressed to all peoples comes to completion with
Christ and the witness borne to him in the books of the New Testament, the
Church is tied to this unique event of sacred history and to the word of the
Bible, which guarantees and interprets it. But this does not mean that the
Church can now look only to the past and that she is condemned to sterile
repetition. The Catechism of the Catholic
Church says in this regard: “...even if Revelation is already complete, it
has not been made fully explicit; it remains for Christian faith gradually to
grasp its full significance over the course of the centuries” (No. 66). The
way in which the Church is bound to both the uniqueness of the event and
progress in understanding it is very well illustrated in the farewell discourse
of the Lord when, taking leave of his disciples, he says: “I have yet many
things to say to you, but you cannot bear them now. When the Spirit of truth
comes, he will guide you into all the truth; for he will not speak on his own
authority... He will glorify me, for he will take what is mine and declare it to
you” (Jn 16:12-14). On the one
hand, the Spirit acts as a guide who discloses a knowledge previously
unreachable because the premise was missing—this is the boundless breadth and
depth of Christian faith. On the other hand, to be guided by the Spirit is also
“to draw from” the riches of Jesus Christ himself, the inexhaustible depths
of which appear in the way the Spirit leads. In this regard, the Catechism
cites profound words of Pope Gregory the Great: “The sacred Scriptures grow
with the one who reads them” (No. 94; Gregory
the Great,Homilia in Ezechielem
I, 7, 8). The Second Vatican Council notes three essential ways in which the
Spirit guides in the Church, and therefore three ways in which “the word
grows”: through the meditation and study of the faithful, through the deep
understanding which comes from spiritual experience, and through the preaching
of “those who, in the succession of the episcopate, have received the sure
charism of truth” (Dei Verbum, 8).
In
this context, it now becomes possible to understand rightly the concept of
“private revelation”, which refers to all the visions and revelations which
have taken place since the completion of the New Testament. This is the category
to which we must assign the message of Fatima. In this respect, let us listen
once again to the Catechism of the
Catholic Church: “Throughout the ages, there have been so-called
‘private' revelations, some of which have been recognized by the authority of
the Church... It is not their role to complete Christ's definitive Revelation,
but to help live more fully by it in a certain period of history” (No. 67).
This clarifies two things:
1.
The authority of private revelations is essentially different from that of the
definitive public Revelation. The latter demands faith; in it in fact God
himself speaks to us through human words and the mediation of the living
community of the Church. Faith in God and in his word is different from any
other human faith, trust or opinion. The certainty that it is God who is
speaking gives me the assurance that I am in touch with truth itself. It gives
me a certitude which is beyond verification by any human way of knowing. It is
the certitude upon which I build my life and to which I entrust myself in dying.
2.
Private revelation is a help to this faith, and shows its credibility precisely
by leading me back to the definitive public Revelation. In this regard, Cardinal
Prospero Lambertini, the future Pope Benedict XIV, says in his classic treatise,
which later became normative for beatifications and canonizations: “An assent
of Catholic faith is not due to revelations approved in this way; it is not even
possible. These revelations seek rather an assent of human faith in keeping with
the requirements of prudence, which puts them before us as probable and credible
to piety”. The Flemish theologian E. Dhanis, an eminent scholar in this field,
states succinctly that ecclesiastical approval of a private revelation has three
elements: the message contains nothing contrary to faith or morals; it is lawful
to make it public; and the faithful are authorized to accept it with prudence (E.
Dhanis,Sguardo su Fatima e
bilancio di una discussione, in La
Civiltà Cattolica 104 [1953], II, 392-406, in particular 397). Such a
message can be a genuine help in understanding the Gospel and living it better
at a particular moment in time; therefore it should not be disregarded. It is a
help which is offered, but which one is not obliged to use.
The
criterion for the truth and value of a private revelation is therefore its
orientation to Christ himself. When it leads us away from him, when it becomes
independent of him or even presents itself as another and better plan of
salvation, more important than the Gospel, then it certainly does not come from
the Holy Spirit, who guides us more deeply into the Gospel and not away from it.
This does not mean that a private revelation will not offer new emphases or give
rise to new devotional forms, or deepen and spread older forms. But in all of
this there must be a nurturing of faith, hope and love, which are the unchanging
path to salvation for everyone. We might add that private revelations often
spring from popular piety and leave their stamp on it, giving it a new impulse
and opening the way for new forms of it. Nor does this exclude that they will
have an effect even on the liturgy, as we see for instance in the feasts of Corpus
Christi and of the Sacred Heart of Jesus. From one point of view, the
relationship between Revelation and private revelations appears in the
relationship between the liturgy and popular piety: the liturgy is the
criterion, it is the living form of the Church as a whole, fed directly by the
Gospel. Popular piety is a sign that the faith is spreading its roots into the
heart of a people in such a way that it reaches into daily life. Popular
religiosity is the first and fundamental mode of “inculturation” of the
faith. While it must always take its lead and direction from the liturgy, it in
turn enriches the faith by involving the heart.
We
have thus moved from the somewhat negative clarifications, initially needed, to
a positive definition of private revelations. How can they be classified
correctly in relation to Scripture? To which theological category do they
belong? The oldest letter of Saint Paul which has been preserved, perhaps the
oldest of the New Testament texts, the First Letter to the Thessalonians, seems
to me to point the way. The Apostle
says: “Do not quench the Spirit, do not despise prophesying, but test
everything, holding fast to what is good” (5:19-21). In every age the
Church has received the charism of prophecy, which must be scrutinized but not
scorned. On this point, it should be kept in mind that prophecy in the biblical
sense does not mean to predict the future but to explain the will of God for the
present, and therefore show the right path to take for the future. A person who
foretells what is going to happen responds to the curiosity of the mind, which
wants to draw back the veil on the future. The prophet speaks to the blindness
of will and of reason, and declares the will of God as an indication and demand
for the present time. In this case, prediction of the future is of secondary
importance. What is essential is the actualization of the definitive Revelation,
which concerns me at the deepest level. The prophetic word is a warning or a
consolation, or both together. In this sense there is a link between the charism
of prophecy and the category of “the signs of the times”, which Vatican II
brought to light anew: “You know how to interpret the appearance of earth and
sky; why then do you not know how to interpret the present time?” (Lk
12:56). In this saying of Jesus, the “signs of the times” must be understood
as the path he was taking, indeed it must be understood as Jesus himself. To
interpret the signs of the times in the light of faith means to recognize the
presence of Christ in every age. In the private revelations approved by the
Church—and therefore also in Fatima—this is the point: they help us to
understand the signs of the times and to respond to them rightly in faith.
The anthropological structure of private revelations
In
these reflections we have sought so far to identify the theological status of
private revelations. Before undertaking an interpretation of the message of
Fatima, we must still attempt briefly to offer some clarification of their
anthropological (psychological) character. In this field, theological
anthropology distinguishes three forms of perception or “vision”: vision
with the senses, and hence exterior bodily perception, interior perception, and
spiritual vision (visio sensibilis - imaginativa - intellectualis). It is clear that in the visions of
Lourdes, Fatima and other places it is not a question of normal exterior
perception of the senses: the images and forms which are seen are not located
spatially, as is the case for example with a tree or a house. This is perfectly
obvious, for instance, as regards the vision of hell (described in the first
part of the Fatima “secret”) or even the vision described in the third part
of the “secret”. But the same can be very easily shown with regard to other
visions, especially since not everybody present saw them, but only the
“visionaries”. It is also clear that it is not a matter of a “vision” in
the mind, without images, as occurs at the higher levels of mysticism. Therefore
we are dealing with the middle category, interior perception. For the visionary,
this perception certainly has the force of a presence, equivalent for that
person to an external manifestation to the senses.
Interior
vision does not mean fantasy, which would be no more than an expression of the
subjective imagination. It means rather that the soul is touched by something
real, even if beyond the senses. It is rendered capable of seeing that which is
beyond the senses, that which cannot be seen—seeing by means of the
“interior senses”. It involves true “objects”, which touch the soul,
even if these “objects” do not belong to our habitual sensory world. This is
why there is a need for an interior vigilance of the heart, which is usually
precluded by the intense pressure of external reality and of the images and
thoughts which fill the soul. The person is led beyond pure exteriority and is
touched by deeper dimensions of reality, which become visible to him. Perhaps
this explains why children tend to be the ones to receive these apparitions:
their souls are as yet little disturbed, their interior powers of perception are
still not impaired. “On the lips of children and of babes you have found
praise”, replies Jesus with a phrase of Psalm 8 (v. 3) to the criticism of the
High Priests and elders, who had judged the children's cries of “hosanna”
inappropriate (cf. Mt 21:16).
“Interior
vision” is not fantasy but, as we have said, a true and valid means of
verification. But it also has its limitations. Even in exterior vision the
subjective element is always present. We do not see the pure object, but it
comes to us through the filter of our senses, which carry out a work of
translation. This is still more evident in the case of interior vision,
especially when it involves realities which in themselves transcend our horizon.
The subject, the visionary, is still more powerfully involved. He sees insofar
as he is able, in the modes of representation and consciousness available to
him. In the case of interior vision, the process of translation is even more
extensive than in exterior vision, for the subject shares in an essential way in
the formation of the image of what appears. He can arrive at the image only
within the bounds of his capacities and possibilities. Such visions therefore
are never simple “photographs” of the other world, but are influenced by the
potentialities and limitations of the perceiving subject.
This
can be demonstrated in all the great visions of the saints; and naturally it is
also true of the visions of the children at Fatima. The images described by them
are by no means a simple expression of their fantasy, but the result of a real
perception of a higher and interior origin. But neither should they be thought
of as if for a moment the veil of the other world were drawn back, with heaven
appearing in its pure essence, as one day we hope to see it in our definitive
union with God. Rather the images
are, in a manner of speaking, a synthesis of the impulse coming from on high and
the capacity to receive this impulse in the visionaries, that is, the children.
For this reason, the figurative language of the visions is symbolic. In this
regard, Cardinal Sodano stated: “[they] do not describe photographically the
details of future events, but synthesize and compress against a single
background facts which extend through time in an unspecified succession and
duration”. This compression of time and place in a single image is typical of
such visions, which for the most part can be deciphered only in retrospect. Not
every element of the vision has to have a specific historical sense. It is the
vision as a whole that matters, and the details must be understood on the basis
of the images taken in their entirety. The central element of the image is
revealed where it coincides with what is the focal point of Christian
“prophecy” itself: the centre is found where the vision becomes a summons
and a guide to the will of God.
An
attempt to interpret the “secret” of Fatima
The
first and second parts of the “secret” of Fatima have already been so amply
discussed in the relative literature that there is no need to deal with them
again here. I would just like to recall briefly the most significant point. For
one terrible moment, the children were given a vision of hell. They saw the fall
of “the souls of poor sinners”. And now they are told why they have been
exposed to this moment: “in order to save souls”—to show the way to
salvation. The words of the First Letter of Peter come to mind: “As the
outcome of your faith you obtain the salvation of your souls” (1:9). To reach
this goal, the way indicated —surprisingly for people from the
Anglo-Saxon and German cultural world—is devotion to the Immaculate
Heart of Mary. A brief comment may suffice to explain this. In biblical
language, the “heart” indicates the centre of human life, the point where
reason, will, temperament and sensitivity converge, where the person finds his
unity and his interior orientation. According
to Matthew 5:8, the “immaculate heart” is a heart which, with God's grace,
has come to perfect interior unity and therefore “sees God”. To be
“devoted” to the Immaculate Heart of Mary means therefore to embrace this
attitude of heart, which makes the fiat—“your
will be done”—the defining centre of one's whole life. It might be objected
that we should not place a human being between ourselves and Christ. But then we
remember that Paul did not hesitate to say to his communities: “imitate me”
(1 Cor 4:16; Phil 3:17; 1
Th 1:6; 2 Th 3:7, 9). In the Apostle they could see concretely what it meant
to follow Christ. But from whom
might we better learn in every age than from the Mother of the Lord?
Thus
we come finally to the third part of the “secret” of Fatima which for the
first time is being published in its entirety. As is clear from the
documentation presented here, the interpretation offered by Cardinal Sodano in
his statement of 13 May was first put personally to Sister Lucia. Sister Lucia
responded by pointing out that she had received the vision but not its
interpretation. The interpretation, she said, belonged not to the visionary but
to the Church. After reading the text, however, she said that this
interpretation corresponded to what she had experienced and that on her part she
thought the interpretation correct. In what follows, therefore, we can only
attempt to provide a deeper foundation for this interpretation, on the basis of
the criteria already considered.
“To
save souls” has emerged as the key word of the first and second parts of the
“secret”, and the key word of this third part is the threefold cry:
“Penance, Penance, Penance!” The beginning of the Gospel comes to mind:
“Repent and believe the Good News” (Mk
1:15). To understand the signs of the times means to accept the urgency of
penance – of conversion – of faith. This is the correct response to this
moment of history, characterized by the grave perils outlined in the images that
follow. Allow me to add here a personal recollection: in a conversation with me
Sister Lucia said that it appeared ever more clearly to her that the purpose of
all the apparitions was to help people to grow more and more in faith, hope and
love—everything else was intended to lead to this.
Let
us now examine more closely the single images. The angel with the flaming sword
on the left of the Mother of God recalls similar images in the Book of
Revelation. This represents the threat of judgement which looms over the world.
Today the prospect that the world might be reduced to ashes by a sea of fire no
longer seems pure fantasy: man himself, with his inventions, has forged the
flaming sword. The vision then shows the power which stands opposed to the force
of destruction—the splendour of the Mother of God and, stemming from this in a
certain way, the summons to penance. In this way, the importance of human
freedom is underlined: the future is not in fact unchangeably set, and the image
which the children saw is in no way a film preview of a future in which nothing
can be changed. Indeed, the whole point of the vision is to bring freedom onto
the scene and to steer freedom in a positive direction. The purpose of the
vision is not to show a film of an irrevocably fixed future. Its meaning is
exactly the opposite: it is meant to mobilize the forces of change in the right
direction. Therefore we must totally discount fatalistic explanations of the
“secret”, such as, for example, the claim that the would-be assassin
of 13 May 1981 was merely an instrument of the divine plan guided by Providence
and could not therefore have acted freely, or other similar ideas in
circulation. Rather, the vision speaks of dangers and how we might be saved from
them.
The
next phrases of the text show very clearly once again the symbolic character of
the vision: God remains immeasurable, and is the light which surpasses every
vision of ours. Human persons appear as in a mirror. We must always keep in mind
the limits in the vision itself, which here are indicated visually. The future appears only “in a mirror dimly” (1 Cor 13:12). Let us now consider the individual images which follow
in the text of the “secret”. The place of the action is described in three
symbols: a steep mountain, a great city reduced to ruins and finally a large
rough-hewn cross. The mountain and city symbolize the arena of human
history: history as an arduous ascent to the summit, history as the arena of
human creativity and social harmony, but at the same time a place of
destruction, where man actually destroys the fruits of his own work. The city
can be the place of communion and progress, but also of danger and the most
extreme menace. On the mountain stands the cross—the goal and guide of
history. The cross transforms destruction into salvation; it stands as a sign of
history's misery but also as a promise for history.
At
this point human persons appear: the Bishop dressed in white (“we had the
impression that it was the Holy Father”), other Bishops, priests, men and
women Religious, and men and women of different ranks and social positions. The
Pope seems to precede the others, trembling and suffering because of all the
horrors around him. Not only do the houses of the city lie half in ruins, but he
makes his way among the corpses of the dead. The Church's path is thus described as a Via
Crucis, as a journey through a time of violence, destruction and
persecution. The history of an entire century can be seen represented in this
image. Just as the places of the earth are synthetically described in the two
images of the mountain and the city, and are directed towards the cross, so too
time is presented in a compressed way. In the vision we can recognize the last
century as a century of martyrs, a century of suffering and persecution for the
Church, a century of World Wars and the many local wars which filled the last
fifty years and have inflicted unprecedented forms of cruelty. In the
“mirror” of this vision we see passing before us the witnesses of the faith
decade by decade. Here it would be appropriate to mention a phrase from the
letter which Sister Lucia wrote to the Holy Father on 12 May 1982: “The third
part of the ‘secret' refers to Our Lady's words: ‘If not, [Russia] will
spread her errors throughout the world, causing wars and persecutions of the
Church. The good will be martyred; the Holy Father will have much to suffer;
various nations will be annihilated'”.
In
the Via Crucis of an entire century,
the figure of the Pope has a special role. In his arduous ascent of the
mountain
we can undoubtedly see a convergence of different Popes. Beginning from
Pius X up to the present Pope, they all shared
the sufferings of the century and strove to go forward through all the
anguish
along the path which leads to the Cross. In the vision, the Pope too is
killed
along with the martyrs. When, after the attempted assassination on 13
May 1981,
the Holy Father had the text of the third part of the “secret” brought
to
him, was it not inevitable that he should see in it his own fate? He had
been very close to death, and he himself explained his survival in
the following words: “... it was a mother's hand that guided the
bullet's path
and in his throes the Pope halted at the threshold of death” (13 May
1994).
That here “a mother's hand” had deflected the fateful bullet only shows
once
more that there is no immutable destiny, that faith and prayer are
forces which
can influence history and that in the end prayer is more powerful than
bullets
and faith more powerful than armies.
The
concluding part of the “secret” uses images which Lucia may have seen in
devotional books and which draw their inspiration from long-standing
intuitions of faith. It is a consoling vision, which seeks to open a history of
blood and tears to the healing power of God. Beneath the arms of the cross
angels gather up the blood of the martyrs, and with it they give life to the
souls making their way to God. Here, the blood of Christ and the blood of the
martyrs are considered as one: the blood of the martyrs runs down from the arms
of the cross. The martyrs die in communion with the Passion of Christ, and their
death becomes one with his. For the sake of the body of Christ, they complete
what is still lacking in his afflictions (cf. Col
1:24). Their life has itself become a Eucharist, part of the mystery of the
grain of wheat which in dying yields abundant fruit. The blood of the martyrs is
the seed of Christians, said Tertullian. As from Christ's death, from his
wounded side, the Church was born, so the death of the witnesses is fruitful for
the future life of the Church. Therefore, the vision of the third part of the
“secret”, so distressing at first, concludes with an image of hope: no
suffering is in vain, and it is a suffering Church, a Church of martyrs, which
becomes a sign-post for man in his search for God. The loving arms of God
welcome not only those who suffer
like Lazarus, who found great solace there and mysteriously represents Christ,
who wished to become for us the poor Lazarus. There is something more: from the
suffering of the witnesses there comes a purifying and renewing power, because
their suffering is the actualization of the suffering of Christ himself and a
communication in the here and now of its saving effect.
And
so we come to the final question: What is the meaning of the “secret” of
Fatima as a whole (in its three parts)? What does it say to us? First of all we
must affirm with Cardinal Sodano: “... the events to which the third part of
the ‘secret' of Fatima refers now seem part of the past”. Insofar as
individual events are described, they belong to the past. Those who expected
exciting apocalyptic revelations about the end of the world or the future course
of history are bound to be disappointed. Fatima does not satisfy our curiosity
in this way, just as Christian faith in general cannot be reduced to an object
of mere curiosity. What remains was already evident when we began our
reflections on the text of the “secret”: the exhortation to prayer as the
path of “salvation for souls” and, likewise, the summons to penance and
conversion.
I
would like finally to mention another key expression of the “secret” which
has become justly famous: “my Immaculate Heart will triumph”. What does this
mean? The Heart open to God, purified by contemplation of God, is stronger than
guns and weapons of every kind. The fiat
of Mary, the word of her heart, has changed the history of the world, because it
brought the Saviour into the world—because, thanks to her Yes, God could become man in our world and remains so for all time.
The Evil One has power in this world, as we see and experience continually; he
has power because our freedom continually lets itself be led away from God. But
since God himself took a human heart and has thus steered human freedom towards
what is good, the freedom to choose evil no longer has the last word. From that
time forth, the word that prevails is this: “In the world you will have
tribulation, but take heart; I have overcome the world” (Jn 16:33). The message of Fatima invites us to trust in this
promise.
JosephCard. Ratzinger
Prefect of the Congregation for the Doctrine of the Faith
(1)
From the diary of John XXIII, 17 August 1959: “Audiences: Father Philippe,
Commissary of the Holy Office, who brought me the letter containing the third
part of the secrets of Fatima. I
intend to read it with my Confessor”.
(2)
The Holy Father's comment at the General Audience of 14 October 1981 on “What
happened in May: A Great Divine Trial” should be recalled: Insegnamenti di Giovanni Paolo II, IV, 2 (Vatican City, 1981),
409-412.
(3)
Radio message during the Ceremony of Veneration, Thanksgiving and Entrustment to
the Virgin Mary Theotokos in the Basilica of Saint Mary Major: Insegnamenti di Giovanni Paolo II, IV, 1 (Vatican City, 1981), 1246.
(4)
On the Jubilee Day for Families, the Pope entrusted individuals and nations to
Our Lady: Insegnamenti di Giovanni Paolo
II, VII, 1 (Vatican City, 1984), 775-777.
(5)
(6)
In the “Fourth Memoir” of 8 December 1941 Sister Lucia writes: “I shall
begin then my new task, and thus fulfil the commands received from Your
Excellency as well as the desires of Dr Galamba. With the exception of that part
of the Secret which I am not permitted to reveal at present, I shall say
everything. I shall not knowingly omit anything, though I suppose I may forget
just a few small details of minor importance”.
(7)
In the “Fourth Memoir” Sister Lucia adds: “In Portugal, the dogma of the
faith will always be preserved, etc. ...”.
(8)
In the translation, the original text has been respected, even as regards the
imprecise punctuation, which nevertheless does not impede an understanding of
what the visionary wished to say.
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Fatima Secret
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