The sanctifying grace of Jesus Christ has been gifted to us in the seven sacraments of the Catholic Church. They raise us to supernatural life and enable us to live as a royal priesthood of believers. As Jesus said, where I am going you know the way.
One overlooked aspect of Our Lady of Fatima is in the final October 1917 apparition is a trifold vision of the three mysteries of the rosary. As most of the tens of thousands of onlookers witnessed the “dancing of the sun,” the three children Lucia, Francisco, and Marta witnessed visions of Jesus, Mary, and Joseph. More precisely, Lucia saw a mystical triptych in the sky of the Joyful, Sorrowful, and Glorious Mysteries of the rosary. Lucia describes the vision of the first scene of the Joyful Mysteries and the Holy Family:
“We beheld St. Joseph with the Child Jesus and Our Lady robed in white with a blue mantle, beside the sun. St. Joseph and the Child Jesus appeared to bless the world, for they traced the Sign of the Cross with their hands.”
In the next scene, Lucia alone saw the Sorrowful Mysteries represented by Our Lady of Dolors:
“I saw Our Lord and Our Lady; it seemed to me that it was Our Lady of Sorrows. Our Lord appeared to bless the world in the same manner as St. Joseph had done.”
In the final scene, Lucia witnessed the Glorious Mysteries represented by Our Lady of Mt. Carmel:
“and I saw Our Lady once more this time resembling Our Lady of Mt. Carmel.”
The Blessed Virgin Mary had foretold to the shepherd children a month before in September that they would see this threefold vision of mysteries of the rosary: “In October, Our Lord will also come, as well as Our Lady of Sorrows and Our Lady of Mount Carmel, and Saint Joseph with the Child Jesus, to bless the world.”
Joyful Mysteries
In the first vision of the Joyful Mysteries, Mary and Joseph are present with the Christ Child—the Holy Family. Heaven is emphasizing the dignity of marriage and family life. Family life is one of the central messages of Fatima. Heaven calls us to sanctify marriage and our families. St. Joseph is present as the father figure and husband who blesses the world. This shows the critical importance of the role of fathers and the family as a whole, especially in our age of endemic broken families and absentee fathers.
Sorrowful Mysteries
In the second vision of the Sorrowful Mysteries, Lucia sees Jesus and the Blessed Virgin Mary as Our Lady of Sorrows. Heaven shows that we must be willing to take up our daily Cross and follow after Christ. This involves daily penance and reparation for our sins and the sins of others. The Blessed Virgin Mary told the shepherd children in the August 13 apparition to: “Pray, pray very much, and make sacrifices for sinners; for many souls go to hell, because there are none to sacrifice themselves and pray for them.” The central message of Fatima is prayer, penance, and reparation for sin in order to save souls.
Glorious Mysteries
In the third and final vision of the Glorious Mysteries, Lucia sees Our Lady of Mt. Carmel—Mary as the Queen of Heaven. Our earthly lives of struggle and death are not the end of us. We have the glorious hope of attaining salvation and the heavenly crown of eternal life. Sister Lucia described Our Lady of Mt. Carmel as emblematic of total consecration to God. As Our Lady of Mt. Carmel, Mary came bearing the brown scapular offering it to us to wear it as a sign of our consecration to her Immaculate Heart.
Sister Lucia would later affirm, according to Carmelite priest Fr. Howard Rafferty in an interview on August 15, 1950 that: “The rosary and brown scapular are inseparable. You cannot have one without the other.”
It was not by accident that in each monthly apparition at Fatima, the Blessed Virgin Mary asked the children to pray the rosary every day. This daily recitation is part of our path to Heaven. In the October apparition, she also described herself as: “I am the Lady of the Rosary.”
Years later, in Pontevedra, Spain on December 10, 1925, Jesus and Mary again appeared to now Sister Lucia. The Blessed Virgin Mary showed Sister Lucia her Immaculate Heart covered with thorns “which ungrateful men pierce it at every moment.” She asked Lucia to make reparation for these offenses by fulfilling the Five First Saturdays devotion. The Blessed Virgin Mary promised her:
“I promise to assist at the hour of death, with the graces necessary for salvation, all those who, on the first Saturday of five consecutive months, shall confess [their sins], receive Holy Communion, recite five decades of the rosary, and keep me company for fifteen minutes while meditating on the fifteen mysteries of the rosary, with the intention of making reparation to me.”
This is an amazing promise! October is a time to re-consecrate ourselves to the Blessed Virgin Mary through daily prayer of the mysteries of the rosary, wearing the brown scapular, and making the first Five Saturdays devotion. Heaven deemed these practices of eminent importance for the salvation of souls to have emphasized these truths in one of the most miraculous apparitions in Church history. Surely, these holy practices are beneficial for our salvation.
Our path to Heaven is through prayer, penance, sacrifice, conversion, Confession, and worthily receiving Jesus in the Holy Eucharist. The mysteries of the rosary are our daily help to bring us step-by-step, and bead-by-bead, to our Heavenly home. Our Lady of Fatima promised us.
The Blessed Virgin Mary praying before the Cross on St. Mary’s Coptic ChurchThe Blessed Virgin Mary and a dove above St. Mary’s Coptic Churchluminous doves in shape of a cross
What was the most prolifically witnessed apparition of the Virgin Mary in the 20th century? Most would say Our Lady of Fatima in 1917 Portugal, where approximately 70,000+ people witnessed the Miracle of the Sun. This, however, would be incorrect. The most prolifically witnessed miracle of the Virgin Mary in the 20th century, and perhaps ever, was at Zeitoun, Egypt from 1968 to 1971. Zeitoun, Egypt is one of the locations where the Holy Family supposedly stopped on their flight to Egypt, fleeing King Herod’s murder of the innocents some nineteen centuries earlier. From April 2, 1968 to May 29, 1971, the Virgin Mary appeared weekly on average, especially around feast days, on top of St. Mary’s Coptic Church in Zeitoun for all to see. This was not something just witnessed in a mystical vision, but it was a supernatural experience of sight and olfactory senses perceived by massive crowds of people over a few years. This was ontologically different from previous Marian apparitions. In addition, this occurred in a predominantly Muslim country and at a Coptic Church, perhaps the reason why Catholics are less familiar with it.
The Blessed Virgin Mary was witnessed by at least hundreds of thousands of people, if not millions, including Copts, Catholics, Protestants, Muslims, and even secular Marxists, like the former Egyptian President Abdel Nasser. This supposedly greatly influenced him in his relations with Christians, who at the time were being targeted by having red crosses painted on their houses to mark them. This was also a time of rapid expansion of Islamic fundamentalism. Perhaps, Mary had come to mollify these tensions against Copts and Christians in this very vulnerable time. Egypt had recently been defeated by Israel ten months earlier in the June 1967 Six-Day War. The Zeitoun years were a turning point from the ’67 war to the Camp David Accords, and finally, a peace treaty with Israel in 1979, on the one hand, and deeper into Islamism and the Muslim Brotherhood on the other.
Yet, the miraculous nature of the apparitions could not be overlooked and drew Egyptians’ full attention. Black and white photographs exist showing a brightly luminous being, the Blessed Virgin Mary on top the Church. The apparitions would begin with a ball of light gradually materializing, and then, taking on the form of the Virgin Mary. One described Mary as “bright as a million suns.” They called her Our Lady of Light. She was accompanied by other phenomenon as well. Large, luminous doves moved swiftly across the sky, and at times flying in formations of two, seven or twelve, and in the shape of a cross. Incense as from “millions of censors” billowed up around her with a sweet fragrance. There were mysterious flashing lights, a canopy of shooting stars, like “a shower of diamonds made of light,” as one witness recalled. Many miraculous healings occurred too, from blindness, polio, paralysis, cripples, cancer and terminal illness. There were also spiritual conversions of Muslims and others to Christianity.
The Vatican made no official statement on its authenticity but deferred to the Coptic Orthodox Church. The Coptic Church investigated the matter and determined it was an authentic and true phenomenon. The civil government as well concluded that something real was happening at Zeitoun. At one point, the authorities even investigated a fifteen-mile radius for electronic devices and cut all power off to the area to create a blackout, yet Mary continued to appear.
The story begins much earlier, however, around 1920, when a Coptic Christian, Tawfik Khalil Abraham, who owned this spot of land in Zeitoun, was about to build a hotel there. Then, the Blessed Virgin Mary visited him in a dream requesting instead that he build a Coptic Church in her honor. If he did so, she promised to perform a miracle there sometime in the future. In 1925, the Coptic Orthodox Church of St. Mary was completed. Then, as promised, the miracle happened years later beginning on April 2, 1968. Two Muslim parking garage attendants noticed a woman on the top of the Church and thought she was about to commit suicide. One of the attendants, Farouk Mohammed Atwa, yelled up to her “Lady, don’t jump!” Soon, a crowd had gathered and realized that this was no ordinary woman but the Blessed Virgin Mary herself. The apparitions continued unabated, with Mary appearing for a few nights each week for the next three years. People from all around began to come to St. Mary’s in Zeitoun to see the miraculous apparitions. The crowds grew larger and larger. By some accounts, 250,000 at the highpoint would come nightly to watch for Mary appearing from Heaven.
Despite the length of the apparitions and the mass witnessing of her by so many people, the Blessed Virgin Mary did not speak or deliver any verbal messages. She maintained an attitude of prayer bowing towards the cross and blessing the people. Mary was seen gliding slowly about the domes of the Church, sometimes standing for two to three hours in the same spot, and at times kneeling before the cross on the roof. She acknowledged the people’s presence by smiling at the crowd and blessing them with her hands. Mary had long white and blue robes, and a veil of bluish-white light. She had physicality. They could see her garments moving in the warm night breeze. She had a dazzling crown on her head with a halo of bright light. Sometimes the witnesses saw her with the infant Jesus, or sometimes with the twelve-year old Jesus, and other times, with St. Joseph. Still other times, she was seen carrying a cross, or an olive branch—a symbol typically for peace and unity. Bishop Athanasius of Beni Soueiff, sent personally from the Coptic pope, said, “There she was, five or six meters above the dome, high in the sky, full figure, like a phosphorous statue, but not so stiff as a statue. There was movement of the body and of the clothing . . . she was very quiet, full of glory.” One Coptic priest noted that, “there were rays [of light] coming down from her hands,” like depicted in the miraculous medal.
Coptic Bishop Marcos who witnessed her said when Mary looked at the crowd, it seemed as though “she concentrated her eyes on them exactly.” Despite the number of people, it felt personal and individual. One witness, an American, Pearl Zaki, described being there, “Yet I think each person present, as I talked with them and understood, felt alone with her and drawn completely to her.” A certain Coptic Christian, Dr. Khairy Malek, who witnessed the apparitions, said he could even see her teeth when she smiled at them. At one point, the crowd turned and began shouting up towards the moon. When Dr. Malek turned, he saw the Virgin Mary’s “whole face stamped on face of the moon.” Clearly, something extraordinary and profound was happening in Zeitoun between 1968 to 1971. The next question is why then, and why there?
As mentioned, Zeitoun, Cairo was one of the traditional locations that the Holy Family had fled to escape the slaughter of the innocents under King Herod, as Gospel explains: “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search for the child, to destroy him.” (Matt. 2:13) Nevertheless, King Herod still carried out his murderous intent against the infants, “…in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under.” (Matt. 2:16) Perhaps, the Blessed Virgin Mary appearing at Zeitoun was to honor the Holy Family’s flight to Egypt from Herod’s massacre of the innocent children.
Blogger and author Emmet O’Regan has pointed out that 1968-1971 was the very same timeframe for the mass legalization of abortion in the world. In April 1968, the very same month that Zeitoun began, the United Kingdom enacted the Abortion Act. This was the initial break in the dam inundating the world with legalized abortion. This quickly spread to the United States in loosening abortion laws in 1969, and soon thereafter, Roe v. Wade was argued in 1971, and decided on January 22, 1973. This opened the doors to the mass slaughter of the innocents worldwide. It is the beginning of Herod’s slaughter of the innocents on an apocalyptic level. The world has been sacrificing the blood of millions of innocent babies every year ever since. By the Blessed Virgin Mary appearing at these sites of the Holy Family’s flight from Egypt, it was perhaps Heaven’s warning of a new massive slaughter of the innocence about to happen again.
Zeitioun is very much like Blessed Virgin Mary’s dramatic and unprecedented warning at Fatima in 1917, just before the unleashing of the errors of Communism upon the world in the Russian Revolution. Yet, at Zeitoun there were no messages, no visions, and no secrets. Mary’s message was her silent presence in that time and at that location. The Blessed Virgin Mary came, again, in unprecedented fashion in Zeitoun, perhaps, to warn the world of new evils that were about to be unleashed upon it — this time with abortion. Perhaps, it was an appeal, too, against the rise of Islamic fundamentalism in Egypt, like hotbeds in the city of Assiut.
Maybe not coincidentally, apparitions of the Blessed Virgin Mary were seen there in 2000-2001, and again, in 2006, in Assiut — which is also traditionally the southern most point that the Holy Family travelled to in their Egyptian flight. Another purported apparition, then, occurred in Warraq, Egypt in 2009, among other locations. Was the Blessed Virgin Mary retracing the steps of the Holy Family’s flight into Egypt some two millennia later? In these unprecedented revelations, the Blessed Virgin Mary came to Zeitoun as Our Lady of Light, that is, the Woman clothed with the Sun with a crown on her head, much like the great portent that appears in Heaven (Rev. 12:1).
On October 13, 1917, the Virgin Mary appeared at Fatima declaring, “I am the Lady of the Rosary,” and instructing the visionary children again “to pray the rosary everyday.” This is one of the great messages of Fatima to pray the rosary each day, in addition to the devotion of the first five Saturdays. What seems to be less well known and associated with Fatima is the devotion of the brown scapular. In that final apparition, Lucia saw Mary and our Lord pass through the mysteries of the rosary: first, she saw Mary and Jesus as part of the joyful mysteries; and then, they came in the sorrowful mysteries; and finally, the glorious mysteries.
It is specifically in this last vision of the glorious mysteries that Lucia saw Mary as the Queen of Heaven and Earth in the form of Our Lady of Mt. Carmel holding in her right hand the brown scapular. Sister Lucia would later affirm, according to a Carmelite priest Fr. Howard Rafferty, in an interview on August 15, 1950 that, “The rosary and brown scapular are inseparable. You cannot have one without the other.” The scapular is integral to the original message. Just as the Virgin Mary asks each of us to pray the rosary every day, so too, according to Sister Lucia, does Mary want us to wear the brown scapular. This is why she was holding the brown scapular in the vision, as if asking us to take it and wear it.
What is the brown scapular? If you are like me, I knew relatively little about it until recently. The brown scapular is imaged after the brown habit or garment that the Carmelite monks wear. These are the two brown wool cloths the monks wear over their shoulders covering their front and backside. The brown scapular is this garment in miniature form. It is a sacramental of the Church. “Scapular” is derived from the “scapula bones,” or the shoulder blades that the garment covers. The Carmelite monks wear the brown garment as a type of mantle covering themselves, an idea that originally shows up with them in history around the 13th – 14th century at Mt. Carmel in Israel. Tradition has it that Mary first gave the brown scapular to St. Simon Stock.
The Carmelites were the original order consecrated to the Virgin Mary. This is why they hold a special place in Mary’s heart. They pattern their lives after her, just as “Mary kept all these things, pondering them in her heart”(Luke 2:19). So too, the Carmelites contemplate these heavenly matters and consecrate themselves to the Virgin Mary. Thus, the Carmelite mantle is synonymous with consecration to the Immaculate Heart of Mary. The brown scapular is the passing of this Carmelite garment to the secular world in miniaturized form. The large brown garment that covers the body in the ascetic world is shrunk to two little brown cloth pieces attached by strings in the lay world. It is the same Carmelite spirituality and Marian devotion extended to the average layperson living within the hubbub of common life.
The idea of the Carmelite mantle extends all the way back to Elijah’s mantle in the Old Testament. The prophet Elijah had challenged the false-prophets of Baal at Mt. Carmel. Baal was the demonic god of the Canaanites, whose religion demanded idolatrous worship, cultic orgies with temple prostitutes, and even the sacrificial offering of infants. That is, the Canaanite religion was a depraved mixture of idolatry, sexual immorality, and human sacrifice. Elijah challenged the 450 priests of Baal at Mt. Carmel to see whose “god” would consume an offering by fire, a kind of liturgical battle. Baal, of course, did not answer, and the false-prophets stood mute. Elijah, on the other hand, called on the God of Abraham, Isaac, and Jacob, and fire from heaven consumed the offering. Elijah, through Yahweh, defeated Baal and the false-prophets. This is the legacy of Mt. Carmel. Later, Elijah parted the Jordan River by touching his mantle to the waters (2 Kings 2:8), and thus, re-enacting the parting of the Jordan by Joshua and the Red Sea by Moses. This is a prefigurement to the Sacrament of Baptism. It is at that point that Elijah is taken up to heaven – linking the notion of Baptism to heaven. The brown garment, then, which is the Carmelite monks’ habit, is by extension reminiscent of the mantle of Elijah at Mt. Carmel.
In modern times, we battle the same type of false-prophets of Baal that Elijah battled in ancient days on Mt. Carmel. The worldly influence of modernism pushes on us various forms of idolatry, especially money, power, materialism, and extreme political correctness. Sexual immorality too is rampant in our society. Even child sacrifice is the law of the land with nearly unencumbered abortion on demand. Baal and Baal-worship is alive and well in Western Civilization. Yet, just like in biblical times at Mt. Carmel, God comes to defeat Baal again. In our New Covenant era of the Gospel, God crushes the head of Baal through the Virgin Mary. Our Lady of Mt. Carmel asks us to embrace this special devotion and consecration to her Immaculate Heart through wearing the brown scapular.
We know the essential conditions of the Fatima promise: to pray the rosary daily, make frequent confessions, receive the Eucharist often, make spiritual sacrifices, as well as fulfill the first five Saturdays’ Devotion of Reparation to the Immaculate Heart of Mary. Yet, Mary also appeared at Fatima as Our Lady of Mt. Carmel offering us the brown scapular. Through a simple enrollment ceremony with a priest or deacon, we can consecrate our brown scapular and seek to live that consecration each day. It must be of great importance if Mary made sure to present it to the world again in such a very purposeful and dramatic fashion as at Fatima. The final apparition of Our Lady of Lourdes was also on the feast day of Our Lady of Mt. Carmel, July 16th. Wearing the brown scapular is something very easy and takes little effort. Yet, it is a strong affirmation and a tangible sign of our consecration to the Immaculate Heart of Mary. It is a badge of our desire to live holy lives each day under the mantle of her guidance and protection.
Advent is a good time to meditate upon the central role of the Blessed Virgin Mary in the conception and nativity of our Lord Jesus Christ, that is, the central role of Mary in our redemption.
As Marino Restrepo was being held hostage for six months in 1997 by Columbian FARC rebels and near death, he had a great mystical experience of the Lord Jesus Christ and the Blessed Virgin Mary. In his testimony, he describes a vision of the Virgin Mary to whom he was united by “a spiritual umbilical cord.” He further testifies to her centrality: “Everything that I was receiving from Heaven went through her first. Similarly, everything that emerged from my heart and moved towards Heaven passed through her.” Mr. Restrepo experienced what the Catechism calls the “motherhood of Mary in the order of grace” as the “Mediatrix.” (CCC no. 969; Lumen Gentium 62) That is, the sanctifying grace of Jesus Christ is distributed to us through the intercession and mediation of the Virgin Mary.
We see this in the Incarnation. God willed for the Son not to be manifested directly, but to be born through Mary. God the Creator manifests himself through the intermediary of his creature. The Holy Spirit overshadowed Mary and she conceived Jesus and nourished his body through a physical umbilical cord. When the Holy Spirit comes upon us in faith and the sacraments, spiritual nourishment is given to us as the Mystical Body of Christ. Mary is the spouse of the Holy Spirit, who produces the Mystical Body of Christ in each soul by way of a spiritual umbilical cord. Jesus attests to this spiritual conception and birth: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (Jn. 3:6) The Virgin Mary is literally our spiritual mother by order of grace to those who are the children of God.
St. Louis de Montfort speaks of the important intercession and mediation of the Virgin Mary as seen in the typology of Rebekah, the wife of Isaac, in the Old Testament. In the Book of Genesis, Jacob, the younger son, claims the blessing his father Isaac, and all the inheritance that entails, rather than the rightful inheritor, the first-born son Esau. Jacob puts on the garments of Esau and tricks the father Isaac into blessing him instead. These are typologies for Christ and us. Esau, as the first-born son of the father, and rightful inheritor of the father’s blessing, is a typology of Christ, the first-born Son of God the Father. Jacob, on the other hand, as the younger son, who puts on the garments of Esau, and receives the blessing of the father, is a typology for us, as Christians. We are not worthy of receiving the blessing of God the Father and his inheritance, but only through “putting on Christ” (Gal. 3:27; Rom. 13:14) are we blessed by God the Father and receive the inheritance of eternal life. By putting on Christ in Baptism and the sacraments, we receive Christ’s “white garments”of sanctifying grace of purity and righteousness (Rev. 3:18). This is the idea of substitution found through the Old Testament that the younger son receives the merits due to the first-born. This finds its fulfillment in the New Testament where Christ the first-born Son’s garments are given to us. Our unworthiness is substituted with Christ’s worthiness.
The typologies found in Genesis with Jacob, Esau, and Isaac extend to Rebekah too. It is Rebekah, a type for the Virgin Mary, who instigates the blessing upon Jacob. It is Rebekah who takes the “best garments”of the first-born son Esau and “puts them on”the younger son Jacob, as the text reads: “Then Rebekah took the best garments of Esau her older son, which were with her in the house, and put them on Jacob her younger son.” (Gen. 27:15) It is Rebekah, behind the scenes, directing Jacob to put on Esau’s garments and receive the blessing of the father Isaac. Rebekah helps the quiet Jacob, who stays home with her, over the strong, self-serving hunter, Esau. St. Louis de Montfort equates Jacob with the righteous and Esau with the reprobate. In fulfillment of this typology, it is the Virgin Mary who comes to aid the faithful and devout Christian and clothes us with the garments of her Son, Jesus Christ, the first-born, in order to secure the blessing of God the Father and inherit eternal life. As St. Louis de Montfort wrote in True Devotion to Mary: “She clothes us in the clean, new, precious and perfumed garments of Esau the elder – that is, of Jesus Christ her Son – which she keeps in her house, that is, which she has in her own power, inasmuch as she is the treasurer and universal dispenser of the merits and virtues of her Son, which she gives and communicates to whom she will . . .” Just as Rebekah clothed Jacob with the finest garments of Esau to secure the blessing of Isaac the father, so too, does the Virgin Mary clothe us with the finest garments of Christ’s sanctifying grace in order to secure for us the blessing of God the Father for eternal life in Heaven.
St. Louis de Montfort calls Mary our “mediator with the Mediator.” The world, he says, is unworthy to receive directly from God himself so it receives grace through the intermediary of Mary, just as the world received the Incarnation of the Son, not directly, but through the intermediary of Mary. The Incarnation, and thus the Redemption, happened through Mary, and so, the on-going redemption of man continues to happen through the mediation of the Virgin Mary.
The life of Christ attests to her centrality too. Jesus lived in humble obedience in the house of Mary for thirty years! Think of that. He lived solely honoring his mother for the vast majority of his earthly life. This is the example par excellencefor us. If she was good enough for the Son of God to remain in humble obedience to for thirty years, surely we too should commit ourselves to honoring her. The angel Gabriel greeted Mary with the angelic salutation, “Hail, full of grace, the Lord is with thee: blessed art thou among women.” (Lk. 1:28) If Heaven greets Mary in such a way, as one full of grace and conceived without sin, surely we should invoke the Immaculate Virgin Mary in such a way too. The Annunciation is after all the moment of the Incarnation. In praying the Rosary, we are glorifying the work of God in the Incarnation. The Virgin Mary is the mother of the Incarnation and the Redemption. Mary points always to him. It is to Jesus through Mary, as she commands, “Do whatever he tells you.”
The beginning of Genesis frames the main struggle through history. The enmity that God speaks of in Genesis 3:15 is primarily between the serpent and “the woman.” The original woman, Eve, is another type for the second Eve, Mary. Adam and Eve were the original progenitors of humanity and source of Original Sin. Jesus and Mary are the spiritual progenitors of the children of God and the fixers of sin. In perfect symmetry, God wills the redemption of man through the new Adam, Jesus, and the new Eve, Mary. The sin of Eve is undone in the obedience of Mary. The first woman was instrumental in the fall, and the second woman is instrumental in the redemption. And, this redemption is ongoing. It is “the woman,” Mary who mediates Jesus’s first miracle at Cana, and it is “the woman” Mary, who Jesus entrusts the beloved Apostle John to from the Cross. The ancient enmity between the serpent and the woman reaches its final, apocalyptic climax in Revelation with “a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars” (Rev. 12:1) This is followed by the portent of “a great red dragon” whose head she will crush.
The enmity between the woman and the dragon is alluded to in the symbols of St. John Bosco’s prophetic dream of the two great columns: One great column has the Blessed Virgin Mary on the top of it, and on the other greater, taller column is the Blessed Sacrament of the Eucharist. The two great columns secure “the ship” of the Church under “waves” of attacks by the world, as he explained the vision, “Only two means are left to save her amidst so much confusion: devotion to Mary Most Holy and frequent Communion.” This seems more relevant now than ever before.
The word “kecharitomene” (κεχαριτωμένη) is used only once in the Greek New Testament. It does not appear anywhere else in Greek literature. The Gospel writer, Luke, appears to have created it out of thin air. This Greek word is, in some respects, very much reminiscent of another Greek word seemingly created out of thin air in the Gospels, “epiousios” (ἐπιούσιον), which also only appears in Jesus’ Our Father prayer. Epiousios is translated as our “daily” bread but its literal meaning is our “super-substantial” bread, as translated in the Douay-Rheims bible, based off of St. Jerome’s Latin Vulgate translation. It was a special, singular word to express a special, singular phenomenon – the Bread of Life. Epiousios is translated in most modern translations as “daily,” however, the literal meaning that St. Jerome conveyed, hints at the Eucharist, the bread above material substance.
In a similar manner, Mary is a special, singular creature in Salvation History. She became the Tabernacle where Christ would dwell. Mary is the new Ark of the Covenant where God would dwell in her womb. Christ, the Son of God, was clearly without sin and second Person of the Trinity. How could Jesus a Person of the Godhead dwell anywhere but somewhere immaculately pure and clean? He could not co-dwell somewhere with sin. That is impossible. The archangel Gabriel came to the Virgin Mary at the moment of the Annunciation and declared to her, “Hail, full of grace.” (Lk. 1:28) He seems to address her more with a title than descriptive language. He addresses her more for who she is rather than what she is. Who is she? She is “full of grace.” Eighteen hundred years later, Mary came to St. Bernadette Soubirous in Lourdes, France referring to herself as, “I am the Immaculate Conception.” Mary was reiterating the words of Gabriel in Luke 1:28. The Immaculate Conception is the one full of grace.
How could one have been “full of grace” before the life, death, and resurrection of Christ? According to Ineffabilis Deus, Mary was given the sanctifying grace of Jesus Christ, her Son, by way of anticipation of His Redemption. This is the underlying teaching of the Immaculate Conception. Mary was preserved from Original Sin to make her a suitable dwelling place for the Second Person of the Trinity. The Immaculate Conception made possible the Incarnation. The Annunciation led directly to the Incarnation, as Mary gave her fiat to do the will of the Lord. Kecharitomene is the Greek word St. Luke used for the angel Gabriel’s address to Mary as “full of grace.” In the Rosary, we pray over and over, these special and singular words of the angel Gabriel at the Annunciation and the Incarnation, “Hail Mary, full of grace.” We are invoking the name of Mary, Kecharitomene, over and over again. She is “Full of Grace” and “the Immaculate Conception.” Mary is the Theotokos, the Mother of God, “the woman,” who crushes the head of the serpent, through her seed, the Messiah. Kecharitomene was that blip in the matrix, where the devil was undone. Sin was undone in one creature, preserved in grace, in order to bear the Savior of the world.
Just another reason to pray your five decades of the Rosary every day!
There has been a lot of discussion recently about women, from the “Weinstein Effect” to #MeToo. Misogyny in our culture is on notice, and the idea of womanhood has come to the forefront. In many respects, we have never before seen a moment like this focused on the dignity of women.
Perhaps it is time the modern world should look towards an older idea of womanhood, that which permeates our Catholic faith.
From the very beginning of scripture to the very end we find ‘the woman.’ Christians often quote lines from the Old Testament and the prophets regarding the Savior to come. This is all true, but it is not the whole story. The prophetic announcements tell of two intertwined together on behalf of our salvation. In the first moments in Genesis after the fall, God declares to the wicked serpent, “I will put enmity between you and the woman, and between your seed and her seed.”
There is some dispute how to best translate the next line in the passage, specifically if it should be “he” and “his” or “she” and “her.” But, St. Jerome in translating this from the ancient Hebrew, Greek, and Latin texts chose to translate it as “she” and “her” as the most accurate. The Douay-Rheims translation based on the Latin Vulgate into English renders it “she shall crush thy head, and thou shalt lie in wait for her heel.” This was reaffirmed by other Church Fathers and in Ineffabilis Deus on the Immaculate Conception as “unmistakable evidence that she crushed the poisonous head of the serpent.”
The effect is the same. The woman through her seed shall crush the head of the serpent. That is, the Virgin Mary through Jesus Christ shall crush the head of Satan. Jesus is the divine Redeemer, and Mary the creature, but the two together crush Satan, and bring hope of eternal life. This is downplayed in our protestantized modern Christianity. The prophet Isaiah talks of the two as well, a virgin who will bear a son. The fall came at the hands of two, and in God’s beautiful symmetry, the restoration also comes at the hands of two.
The Virgin Mary is the masterpiece of God’s creation. She is conceived without sin, the sanctifying grace of her Son applied to her by way of anticipation, but to the rest of humanity by deliverance. She is unique in all of creation. Mary told St. Bernadette at Lourdes “I am the Immaculate Conception.” In the heavenly vision to St. Catherine Laboure at Rue du Bac, later forged into the miraculous medal, Mary is standing on the head of the serpent, seemingly answering the question of pronouns in the protoevangelium.
We find ‘the woman’ again at a wedding feast in Cana. The two together, Jesus and Mary, co-launch Jesus’ first miracle and his public ministry. When the wedding party ran out of wine, Mary looks knowingly at Jesus saying, “They have no wine.” In that one short sublime sentence Mary asks Jesus to perform his first open miracle, and begin his public work of salvation. This is Mary’s first act of motherly mediation too for her spiritual children. Jesus knows what she is asking but answers, “O woman, what have you to do with me? My hour has not yet come.” He addresses his mother as the archetype ‘woman’ acknowledging her prophetic role. Yet, Mary continues to direct the servants to “do whatever he tells you.” Jesus is the Son of God, he is in charge, but he defers out of respect and love for his mother.
At last, at the final stroke of the salvific drama, Jesus addresses ‘the woman,’ this time from the Cross, saying “woman, behold your son,” and to John, “behold your mother.” Mary, ‘the woman,’ became, by order of grace, the spiritual mother of all the living. And, Mary is still our mother. Is it any wonder that our Lady still comes to us at Guadalupe, Lourdes, and Fatima to remind us over the centuries “do whatever he tells you”?
St. Louis de Montfort called the Incarnation the “greatest event in the whole history of the world.” It is ‘the woman’ who is central to the Annunciation, which leads to the Incarnation and the Redemption. At that critical moment, God sends the Archangel Gabriel to Mary, and he greets her with the Angelic Salutation, “Hail, full of grace, the Lord is with you” and “blessed are you among women.” In ‘the woman,’ who alone is full of grace, the inherited link of sin is broken. The serpent can only lie in wait of her heel, and only enmity remains between them.
It was not until Mary’s fiat, “Behold, I am the handmaid of the Lord,” that God became man. God made his Incarnation dependent upon the woman. This set in motion the whole drama of the Redemption. This greatest moment in the history of the world, the Incarnation, is memorialized in the prayer of the Rosary. Every time we pray the words of the Rosary, which are the words of the Angelic Salutation, we are greeting and honoring Mary again, just as the heavenly ambassador did. We are praying over and over again the words of the Incarnation. In it, we are reliving and honoring that unique theandric event, when the Word became flesh in the woman. In short, the Rosary is the Incarnation in prayer form.
‘The woman’ is at Eden; she is at Cana; and she is at Golgotha. And, ‘the woman’ appears again at the very end of time, with the great unveiling of the apocalypse, the final bookend to salvation history: “And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” Our spiritual Mother appears as Queen of heaven, offering intercession for her children even to the last moment.
St. Pope John Paul II highlights this in Redemptoris Mater. He declares that the Virgin Mary was “not only the ‘nursing mother’ of the Son of Man but also the ‘associate of unique nobility.'” One of the great modern errors is that Mary was just a human vessel to birth Jesus. Mary did provide Jesus with his physical flesh and blood, hence the profound link between the devotions to the Virgin Mary and the Eucharist. But, Mary’s maternal mediation was much more in the order of grace. She was, and is, a collaborator with her Son in the work of salvation, as the encyclical states: “Mary’s motherhood itself underwent a singular transformation” with “‘burning charity,’ which sought to achieve, in union with Christ, the restoration of ‘supernatural life to souls.'”
In this time of women, let us remember ‘the woman.’ The Virgin Mary is the fulfillment of that original dignity in our preternatural past. She offers us the example par excellence of holiness and virtue. Mary is the Theotokos, and based on that unique grace of who she is, her intercession for us is most efficacious. Through our devotion to her, she will crush the head of Satan in our lives. She is the Queen mediating on behalf of our salvation before the throne of the King.
This is why we pray: Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
The past 100 years from 1917 to 2017 have been an encapsulation of the protoevangelium, when God told the serpent “I will put enmity between you and the woman.” This 100-years-war has signified a most pronounced phase in the enmity. It began in 1917 with both (what are the odds?) the revelation of Our Lady of Fatima and the Russian Revolution to atheistic Communism. For the past 100 years the mystical body of antichrist has undoubtedly taken its most grotesque form in atheistic materialism, embodied in Socialist and Communist governments around the world. The serpent became the Leviathan. Before the “October Revolution,” Mary warned in Fatima in July 1917 of Russia, saying “she will scatter her errors throughout the world, provoking wars and persecution of the Church.” The rest, as we know, is history.
In this month and year of the 100th anniversary of the October Revolution, it is a good time to recall the “satanic scourge” (as Pius XI called it) unleashed on the world through the wicked wiles of socialism and communism. This is particularly important as Western cultural elites and sympathizers, have long sought to minimize the evils of Marxism, as The New York Times seems to have been doing recently, as The Federalist described, with “a series of fond, nostalgic recollections about the good old days of twentieth-century communism.” Perhaps it is time to review again all the fun had in the “red century” with some relaxing bedtime reading like The Black Book of Communism or Solzhenitsyn’s The Gulag Archipelago. Or, maybe enjoy some uplifting reads about Mao’s “Great Leap Forward” and “Cultural Revolution?” Yay! Or, perhaps, just eat some popcorn and watch a little light entertainment like The Killing Fields.
Some may say, what about “twenty-first century Socialism?” Well, one need only take a quick scan of headlines on Venezuela. Not long ago Venezuela was a prosperous, oil-rich country, a Socialist miracle! Now, after 18 years of Chavez-Maduro Marxism, it is a Socialist hellhole. Many in the country have been reduced to starvation (a Communist specialty) and descended into stealing and eating zoo animals, with apparently a particular delicacy for collared peccaries and buffalo. This, sadly, is not an aberration in Socialist experiments, but the norm. It is probably more palatable, however, than the grass and bark diet in the prison-state of North Korea. The hard facts of history reveal that Communist demagogues killed up to 140 million people (as Dr. Paul Kengor cites in The Politically Incorrect Guide to Communism) from Lenin to Stalin to Mao to Pol Pot to Kim Jong-un to Chavez to Che and Fidel. The list goes on and on. Lenin did say, after all, you have to break a few eggs to make an omelet; 140 million broken eggs, now that is a big omelet!
The Church, on the other hand, was never fooled by the cons of socialism and communism. From the beginning, encyclical after encyclical railed against the false ideology of Marx and Hegel. In fact, it is right there in the Catechism: “The Church has rejected the totalitarian and atheistic ideologies associated in modern times with ‘communism’ or ‘socialism.’” (CCC 2425) Whereas the Catechism is brief, the papal encyclicals are rich in detail and sweeping in condemnation.
In 1846, Pope Pius IX promulgated Qui Pluribus (On Faith and Religion), beating Marx to the punch, who published The Communist Manifesto in 1848. Pius IX wrote about the “unspeakable doctrine of communism,” which is “a doctrine most opposed to the very natural law. For if this doctrine were accepted, the complete destruction of everyone’s laws, government, property, and even human society itself would follow.” He warned about “the most dark designs of men in the clothing of sheep, while inwardly ravening wolves.”
In 1878, Pope Leo XIII wrote about the evils of socialism in Quod Apostolici Muneris. He began his encyclical about “the deadly plague that is creeping into the very fibers of human society and leading it on to the verge of destruction.” Pope Leo then singled out “that sect of men who, under various and almost barbarous names, are called socialists, communists, or nihilists, and who, spread over all the world, and bound together by the closest ties in a wicked confederacy, no longer seek the shelter of secret meetings, but, openly and boldly marching forth in the light of day, strive to bring to a head what they have long been planning—the overthrow of all civil society whatsoever.”
The encyclical also warned that Socialists sought to destroy marriage and the family. For Socialists, there can be no higher allegiance to God or family, but only to the almighty State. Pope Leo asserted that the “foundation of this society rests first of all in the indissoluble union of man and wife according to the necessity of natural law.” Yet, the “doctrines of socialism strive almost completely to dissolve this union.”
Thirteen years later in 1891, Pope Leo XIII issued another encyclical on labor and capital and the working class in Rerum Novarum, the foundational text for Catholic social teaching in the modern age. Wrote Leo: “To remedy these wrongs the socialists, working on the poor man’s envy of the rich, are striving to do away with private property…” This, the Church declared, is “emphatically unjust,” and the “remedy they propose is manifestly against justice. For, every man has by nature the right to possess private property as his own.”
Socialism is built upon the notion of coveting, a violation of the ninth and tenth Commandments. Rerum Novarum pointed this out: “The authority of the divine law adds its sanction, forbidding us in severest terms even to covet that which is another’s.” Socialism is also built upon the false idea of class warfare. Here too, Pope Leo dismissed their error: “the notion that class is naturally hostile to class, and that the wealthy and the working men are intended by nature to live in mutual conflict. So irrational and so false is this view that the direct contrary is the truth.”
As in earlier encyclicals, Pope Leo again defended the institutions of the family and marriage against the attacks of socialism: “the family … has rights and duties peculiar to itself which are quite independent of the State.” “The contention, then, that the civil government should at its option intrude into and exercise intimate control over the family and the household is a great and pernicious error.”
In 1931, Pope Pius XI released Quadragesimo Anno on the 40th anniversary of Rerum Novarum, which it called the “Magna Carta” of Catholic social teaching. Pope Pius stated bluntly: “We make this pronouncement: Whether considered as a doctrine, or an historical fact, or a movement, socialism … is utterly foreign to Christian truth.” Pius went further stating: “If socialism, like all errors, contains some truth, it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist.”
But, what about Socialism-lite? Pius dismissed this too rather succinctly: “We have also summoned communism and socialism again to judgment and have found all their forms, even the most modified, to wander far from the precepts of the Gospel.” Pope John XXIII also would later reiterate this point in his 1961 encyclical Mater et Magistra saying “Pope Pius XI further emphasized the fundamental opposition between communism and Christianity, and made it clear that no Catholic could subscribe even to moderate socialism.”
To be fair, Pius did take extreme “individualism” and capitalism to task to respect the human dignity of the worker, who “cannot be bought and sold like a commodity.” He pointed out what is needed is not an excessive reaction, like the Socialists propose, to destroy the whole free market system, but rather, the “first and most necessary remedy is a reform of morals.” The Church’s stance has always been a measured approach, protecting the rights of both the employer and the employee through a return to Christian charity and concern for one’s neighbor.
Pope Pius left his harshest criticism for the “Communist plague.” He skewered it with such lines and paraphrases as: “Unrelenting class warfare and absolute extermination of private ownership”; “employing every and all means, even the most violent”; “its cruelty and inhumanity”; “The horrible slaughter and destruction”; “openly hostile it is to Holy Church and to God Himself”; “impious and iniquitous character of communism”; “seeks by violence and slaughter to destroy society altogether”; “pave the way for the overthrow and destruction of society.”
Pope Pius XI was not done. In 1937, he issued another encyclical, Divini Redemptoris, on atheistic communism. Pius did not mince words again. He exhorted that “the Faithful do not allow themselves to be deceived! Communism is intrinsically wrong, and no one who would save Christian civilization may collaborate with it in any undertaking whatsoever.” “It is a system full of errors and sophisms.” The encyclical was aimed directly at the “imminent danger” posed by “bolshevistic and atheistic communism, which aims at upsetting the social order and at undermining the very foundations of Christian civilization.”
Communism is particularly insidious as it “robs human personality of all its dignity.” “There is no recognition of any right of the individual in his relations to the collectivity.” In the collective, “all forms of private property must be eradicated.” The collectivity also rules over marriage and the family. “There exists no matrimonial bond … that is not subject to the whim of the individual or of the collectivity.” Think “postcard divorces.” The spread of communism has been aided by a “diabolical” propaganda of the “sons of darkness,” and a “conspiracy of silence” by the non-Catholic press, due in part “by various occult forces which for a long time have been working for the overthrow of the Christian Social Order.” Sounds familiar.
In 1991 Pope John Paul II issued Centesimus Annus for the 100th year anniversary of Rerum Novarum. It re-stated the Catholic teaching that the root problem of modern totalitarianism is its denial of the transcendental dignity of the human person. “Socialism considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism.” Militarism and Marxist class struggle are derived from the “same root, namely, atheism and contempt for the human person, which place the principle of force above that of reason and law.” As Bishop Fulton Sheen wisely observed, “communism tries to establish the impossible: a brotherhood of man without a fatherhood of God.”
George Orwell knew well this Socialist deception, adapting the mantra in Animal Farm, “All animals are equal.” Yet, as the pigs declare later in the story “some animals are more equal than others.” Their true colors eventually come out. This is the Orwellian doublethink of the Party. How eerily reminiscent are crimethink and the thought police of 1984 to the current environment of political correctness on American campuses and in European governments. The Berlin Wall may have come down and the U.S.S.R. been dissolved but cultural Marxism is as strong as ever. The progressive vanguards of the Left continue on as the ideological heirs of the twentieth century Socialists and Communists. They carry on the revolution by embracing the “errors of Russia” and attacking private property, free markets, individual liberty and free speech, traditional marriage and the family, freedom of conscience and freedom of religion. There may not be at this moment an “Evil Empire,” a singular totalitarian state, but there is a totalitarian state of mind present; the imperious impulse in the media and our educational, governmental, and judicial systems. Big Brother is still lurking.
Still, we have hope. The Church did triumph over Soviet communism. And, Christ has given us the blessed assurance that the gates of hell will not prevail over the Church. In the dreary days of 1917, amidst World War I, and the unleashing of the evils of atheistic communism, the Virgin Mary promised, “In the end, my Immaculate Heart will triumph.” Yes, Leviathan continues to lash out and rage, but its head has already been crushed.
Darkness is coming over America. For the first time in nearly 100 years a total solar eclipse will be visible from coast to coast across the United States. Monday August 21st will be “The Great American Eclipse.” It will be an American-centric event. Millions of people are travelling to see the totality of the eclipse, in what one astronomer is saying will be “the most photographed, most shared, most tweeted event in human history.”
It should be a truly spectacular spectacle. In terms of pure celestial mechanics, the moon will be aligned between the earth and the sun, casting its shadow perfectly over the sun, for those along the path of totality. It is pure science, not supernatural.
Yet, the Great American Solar Eclipse is causing many to worry and speculate that it is a harbinger of the apocalypse. They fear God is casting judgment upon America, and this judgment will be reflected in nature by a blotting out of the sun. Many Christian blogs and books have been written on the eclipse, and blood moons, and other astronomical curiosities. These are not hard to find.
But, what to make of it?
Certainly, the United States has been going through a period of relative social and political unease. The social norms of the country are in flux and moving away from divine truths as promulgated by the Church. One need only look at judicial rulings on abortion, euthanasia, same-sex ‘marriage,’ and transgenderism to see the shift away from traditional Christian values. Sin ultimately does provoke judgment. But, does this mean we are now living in the apocalypse? Well, no. Does this mean we are living in deadly serious times? Yes, it does.
Jesus himself did warn us to observe signs in nature before his Second Coming saying, “And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves.” (Lk. 21:25) This echoes the prophecy of Joel: “The sun and the moon are darkened, and the stars withdraw their shining.” (Joel 3:15) These will be cataclysmic happenings and worldwide events. Does the Great American Solar Eclipse rise to this level? No, it does not.
That is not to say that the spiritual things are not reflected in the temporal world. Clearly they can be. God does give us signs in creation. At the exact time of Jesus’ Crucifixion, the sun did not give off its light. As scripture says, “And when the sixth hour had come, there was darkness over the whole land until the ninth hour.” (Mk. 15:33) So, there was darkness at the Crucifixion and there will be darkness at the Second Coming of Christ. And yes, there will be a brief darkness over the United States during the total solar eclipse on August 21st. Is this a sign from God specifically for America? Perhaps. Perhaps in the spiritual sense, that God does occasionally give us signs through nature. Perhaps God is trying to get our attention, and is calling us to repentance. Certainly sin has increased, and by way of analogy, the light of God is dimming in our society. Holiness is being eclipsed in America.
The last time a full coast-to-coast eclipse happened across the U.S. was June 8, 1918. This was not long after the last apparition of Our Lady of Fatima in Portugal in 1917, and in the midst of the tragedy of World War I. Mary also warned that when you see “a night illumined by an unknown light” that God was about to punish the world for its sins. Most believe this was fulfilled on January 25, 1938 with a great aurora over much of Europe just before the start of World War II. This year is the 100th anniversary of Our Lady of Fatima, which some attach special significance to its centenary. It was at the last apparition on October 13, 1917 that tens of thousands of people witnessed another solar event, in that case, the dramatic “Miracle of the Sun.”
It was Pope Pius XII who also witnessed the Miracle of the Sun phenomenon. In fact, he supposedly witnessed it four times, in the year 1950 when he was going to proclaim the dogma of the Assumption of Mary into Heaven. He says he observed it on October 30th while walking in the Vatican gardens. He then witnessed it again on “the 31st of October and Nov. 1, the day of the definition of the dogma of the Assumption, and then again Nov. 8, and after that, no more.” On November 1, 1950, Pope Pius XII declared the Assumption of Mary dogma in Munificentissimus Deus: “that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.” The Miracle of the Sun phenomenon seemed to confirm the dogma. So, on August 15th of the liturgical calendar we celebrate the Solemnity of the Assumption of Mary into Heaven. The Great American Solar Eclipse falls within the octave of the Solemnity of the Assumption of Mary. This feast culminates eight days later on August 22nd with the Feast of the Queenship of Mary.
On October 11, 1954, Pope Pius XII released the encyclical Ad Caeli Reginam declaring the Mary the Queen of Heaven and instituting the liturgical Feast of the Queenship of Mary. It quotes among others St. John Damascene that “When she became Mother of the Creator, she truly became Queen of every creature.” Pope Paul VI later moved the feast day to the octave of the Assumption in order to emphasize the close bond between the glorification of her body and soul and her Queenship in Heaven next to her son, Jesus Christ. Lumen Gentium makes this explicit saying, “Mary was taken up body and soul into heavenly glory, and exalted by the Lord as Queen of the universe, that she might be the more fully conformed to her Son.” (LG, 59) Thus, from August 15th to August 22nd we celebrate the Assumption of Mary into Heaven and her being crowned Queen of Heaven. Some see significance in the fact that the eclipse falls within the octave of the Feast of the Assumption and on the eve of the Feast of the Queenship of Mary.
Besides these two feasts of Mary, August 21st also falls on the Feast day of Our Lady of Knock. Our Lady of Knock was an apparition of the Virgin Mary that happened on August 21, 1879 in the County Mayo village of Knock, Ireland. There are some interesting aspects to this apparition in comparison to other Church approved apparitions. For one, this apparition was completely silent. Mary spoke no words to the fifteen witnesses. The apparition lasted for about three hours. Along with the Virgin Mary, who was in deep prayer with her eyes raised towards heaven, were St. Joseph, and an altar with Jesus – as the Lamb of God – on it. St. John the Evangelist was also in the vision. This is somewhat unusual and unique in Marian apparitions.
Our Lady of Knock did not speak any words. There was only silent symbolism. Jesus is pictured as the Lamb of God on an altar – clearly depicting the paschal mystery. In the four gospels, the word lamb is mentioned just four times total. In contrast, in St. John’s book of Revelation, Jesus is referred to as “the Lamb” 28 times. In the apparition at Knock, St. John was seen holding a book, which some have surmised was the Book of Revelation. In it, St. John wrote about The Lamb that takes away the sins of the world, and when the Lamb “opened the seventh seal, there was silence in heaven about the space of half an hour.” (Rev. 8:1) St. John also wrote about another great sign, Mary as the Queen of Heaven: “And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” (Rev. 12:1)
Is there a deeper spiritual meaning to the eclipse? That remains uncertain. As with all things in life, we must live in the present moment and seek to amend our lives the best that we can. Perhaps, if the metaphor holds true, that sin is darkening our souls, then God is telling us to retreat to Mary the Mother of God in pursuit of sanctity. As a fairly remarkable astronomical event, we should appreciate the eclipse on Monday, and enjoy it safely (with the proper NASA-approved eclipse glasses, of course!) But, we should also be mindful to the dimming of our moral lives and the coarsening of our culture. In this time of devotions to Mary, perhaps we can rededicate ourselves to the message of Fatima, which is always the message of Mary and Jesus: prayer, sacrifice, conversion, and the sacraments.
This spring will mark 100 years since the Fatima apparitions, and an opportunity to reflect deeply again upon their message. The Angel of Peace appeared three times to the shepherd children, Lucia, Jacinta and Francisco, beginning in the spring of 1916 in Fatima, Portugal. These visitations prepared the way for the six apparitions of Our Lady of Fatima the following year. The message of Fatima may be lost sometimes in the mysterious and the spectacular: the apparitions; the “three secrets;” the “dancing of the sun.” Yet, the main entreaties from Heaven concerned our day-to-day earthly activities and how these will forge our eternal destiny. The everlasting consequence of unrepented mortal sin is Hell; knowing this, we should live our lives according to the laws of God, in obedience, purity and virtue. The central message of Fatima was an urgent plea to stay on the narrow path to Heaven.
Fatima calls us to conversion, and a daily turning away from sin. In order to convert the unrepentant, the Angel first taught the children the great value of intercessory prayer. Underscoring the importance of our intercession, the only thing the Virgin Mary requested at all six appearances was for us to pray the Rosary, every day. She told them that our prayers can help save souls, “Pray, pray very much, and make sacrifices for sinners; for many souls go to hell, because there are none to sacrifice themselves and to pray for them.” It is not only intercessory prayer, but also our intercessory sacrifices and sufferings that are efficacious. By virtue of our Baptisms, we are all brought into the Body of Christ and partake in His priesthood, as part of the common priesthood of the faithful. Acting in our priestly role, we can offer ourselves up as “spiritual sacrifices” acceptable to God and in atonement for sins. (CCC 1141)
Further linking us to the Body of Christ, the Angel and the Virgin Mary said we should seek to console God through worthy reception and adoration of the Eucharist. While the idea of consoling an all-powerful God may seem counterintuitive, we are reminded by Pope Pius XI that “we can and ought to console that Most Sacred Heart,” which is continually wounded by our sins (Miserentissimus Redemptor, 13). In a similar way, the Angel offered the children holy Eucharist to make reparation for sins and to “console your God.” This was later echoed in Our Lady’s Eucharistic prayer: “O Most Holy Trinity, I adore You! My God, my God, I love You in the most Blessed Sacrament!” The Eucharist is the source and summit of the Christian life (CCC 1324), and the Fatima apparitions remind us that worthily receiving Jesus in Communion has the grace to save our souls and console our God.
The Virgin Mary also asked us to make reparation through the “First Five Saturdays” devotion. Our Lady promised Sister Lucia, “to assist at the hour of death with the graces necessary for salvation” those who will practice this devotion of Confession, Eucharist, recitation of the Rosary, and meditation upon its mysteries. The Church rightly honors the Mother of God, because it was through her, and in consent of her freewill, let it be done to me, that the Savior was born into the world. (Lumen Gentium, VIII) This is what we proclaim in the words of the Rosary: the moment of the Incarnation of God. As Pope Paul VI issued in his 1967 Apostolic Exhortation, Signum Magnum, on the 50th anniversary of Fatima, it is fitting that we consecrate ourselves to the Immaculate Heart of Mary, as the spiritual Mother of the Church, for her mediatory role in the salvation of the world.
Now, on this 100th anniversary of Fatima, we are reminded again to contemplate its message and embrace its devotions. Although the Angel of Peace and Our Lady of Fatima appeared during the carnage of World War I, the divine messages are perhaps even more relevant today, in an age of nuclear weapons and renewed militancy across the globe, rampant atheism, materialism and loss of faith, a diminishing Church in the West, and a rapidly growing permissive society. As faithful disciples, we are called to be holy, and intercessors for each other. Fatima was a wake-up call. In it, Jesus’ last words from the Cross come alive “Behold, your mother.” (Jn. 19:27) In the midst of a passing world, we need to get right with eternal things: by penance, Confession, the Eucharist, prayer, especially the Rosary. Our Lady of Fatima renews this call again, to stay on the narrow path to Heaven.
“And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” (Rev. 12:1)
The Angel / 1916:
This spring 2016 is the one hundred year anniversary of the Fatima apparitions. It is true that Mary, Our Lady of the Rosary, did not begin to appear to the three shepherd children, Lucia, Jacinta, and Francisco dos Santos, in Fatima, Portugal until May 13, 1917. However, in the spring of 1916 they were first visited by the “Angel of Peace,” who prepared the way for the apparitions of Our Lady of Fatima the following year. The angel appeared to them “whiter than snow, transparent as crystal when the sun shines through it and of great beauty.” He spoke to them, “Do not be afraid. I am the Angel of Peace. Pray with me.” The angel returned to three shepherd children again in the summer of 1916, and then again, lastly, in late September-early October 1916. The angel imparted heavenly entreaties to them for prayer, conversion and intercession; sacrifice and reparation; while imploring them to adoration and devotion to the Holy Eucharist.
The Virgin Mary later told Jacinta that war is a punishment for sin. In the spring of 1916, when the angel first appeared, Europe and the world were already embroiled in the “Great War,” World War I. It began on July 28, 1914, with an Austro-Hungarian declaration of war against Serbia, and an invasion soon after. Eventually, the German Empire, the Austro-Hungarian Empire, the Turkish Ottoman Empire, and Bulgaria had joined forces to form the “Central Powers” in a war of aggression against the main Allied countries of Britain and the United Kingdom, France, Italy, Russia, and later on, the United States. There were many more countries obviously involved too, making it the first truly global conflict. It was “the war to end all wars,” and by the end of it, on November 11, 1918, over 17 million people had died. Portugal, for its part, had, at least initially, remained neutral, yet they ended up losing over 7,000 Allied combatants, and over 80,000 civilians as well due to disease, hunger, and the worldwide Influenza pandemic.
By the spring of 1916, Germany and the Allies were locked into their positions, along trench lines, in a grueling battle of attrition, and poison gas attacks, on the Western Front across northern France. Along the Eastern Front, Russian and Romanian forces continued to fight bitterly against German, Austro-Hungarian, Turkish and Bulgarian troops. During the time of the angelic apparitions in Fatima in 1916, one of the largest battles of World War I was raging at the Battle of Verdun, along the Meuse River in France. Here, during the ten month long campaign, French and German forces suffered cumulative losses of over 300,000 dead and over 700,000 casualties. During the same time period from July to November 1916, the British and French, backed by the first ever use of tanks (British) on the battlefield, engaged the Germans at the Battle of the Somme River. The five month long assault resulted in over 1,000,000 men being killed or injured, including the shrapnel wounds of a German soldier, Adolf Hitler.
It was in this context of savage war that the Angel of Peace first appeared to the innocent children Lucia, Jacinta, and Francisco. He invited them to pray with him, as he bowed down touching his forehead to the ground, similar to as Muslim men pray five times a day. [It is interesting to note that God chose the small village, Fatima, in Portugal for these occurrences, as it is named after Muhammad’s favorite daughter, Fatima, from the time of Moorish Muslim occupation. Bishop Fulton Sheen attributed this to God’s attempt to reach out to and convert Muslims, who, in fact, do hold Mary, as the mother of Jesus, in high respect within Islamic tradition and the Quran. Perhaps, they will one day be converted, in part, as the Aztec Indians were through the intervention of Our Lady of Guadalupe.] At this first appearance, the angel taught them the “Pardon Prayer.” He prayed, “My God, I believe, I adore, I hope, and I love You! I ask pardon of You for those who do not believe, do not adore, do not hope, and do not love You.” This is the heavenly entreaty for us to pray intercessory prayer for others, especially for those who do not worship God. This is one of the central messages of Fatima: to pray for the salvation of souls. Upon departing, the angel told them, “Pray thus. The Hearts of Jesus and Mary are attentive to the voice of your supplications.”
In the summer of 1916, the angel appeared again to the three children. One day during the siesta hours the children were relaxing and playing games, when the angel appeared, gently admonishing them, “What are you doing?” Then, he entreated them, “Pray! Pray very much! The Hearts of Jesus and Mary have designs of mercy on you. Offer prayers and sacrifices constantly to the Most High.” The angel was exhorting them to live a strong prayer life, to pray constantly and to offer sacrifices to God. The children continued to pray the Pardon Prayer he had previously taught them. Upon questioning the angel of how they should make sacrifices, he said, “Make of everything you can a sacrifice, and offer it to God as an act of reparation for the sins by which He is offended, and in supplication for the conversion of sinners. You will thus draw down peace upon your country. I am its Angel Guardian, the Angel of Portugal. Above all, accept and bear with submission, the suffering which the Lord will send you.” With that, the angel made known to them that they should offer sacrifices to God as reparation and intercession for the conversion of sinners. They should also humbly bear any sufferings that God sends into their lives, as a form of intercession on behalf of sinners.
In late September or early October 1916 (Lucia did not recall the exact date), the angel returned again one last time. This time he came to teach them to pray and adore the Holy Eucharist and to receive Communion. He came with the chalice in his left hand with the Eucharistic host suspended over it, with drops of the precious blooded falling into the chalice. Bowing down, again touching his forehead to the ground, he taught them another prayer, “Most Holy Trinity, Father, Son, and Holy Spirit, I adore You profoundly, and I offer You the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference with which He Himself is offended. And through the infinite merits of His most Sacred Heart, and the Immaculate Heart of Mary, I beg of You the conversion of poor sinners.” With that, the angel then offered the Eucharist as Holy Communion to the children. The angel said to them, “Take and drink the Body and Blood of Jesus Christ, horribly outraged by ungrateful men. Make reparation for their crimes and console your God.” This underscored the importance of the Mass and the Eucharist; in it, we receive the Body, Blood, Soul and Divinity of Christ to dwell within us. God wants us to receive Him and adore Him in the Eucharist. The angel also tells us to “console your God.” God has made Himself vulnerable for us, and because of us. He is hurt by our sins, especially our mortal sins, and the thought of the eternal loss of His children. God’s main goal in the Christian faith and the Catholic Church is to save our souls, as we are all sinners in need of His forgiveness, mercy and grace. Thus, by our intercession and sacrifices on behalf of others, we can atone for their lack of prayer, lack of faith and lack of sacrifice. We can be co-redeemers with Christ, by uniting our sacrifices to His one eternal sacrifice and infinite merits, for the salvation of souls. By virtue of our Baptisms, we are baptized into the priesthood of Christ, and so, we can offer spiritual sacrifices acceptable to God in atonement for sin. In this way, we can, in fact, console God by renouncing ourselves for the good of others.
For the next seven months or so, the three little shepherd children contemplated and practiced these spiritual things the angel had taught them. Yet, in early 1917, Europe and the world were still engulfed in total war, unspeakable carnage, genocides and revolutions. Of note, the Ottoman Turks were in the process of exterminating 1.5 million Armenian Christians, along with Greeks and Assyrians, in the ethnic and religious genocide of their territory. Along the Western Front, the Germans had established a second defensive position called the Hindenburg Line. The first-ever aerial warfare was well underway as the Allies and German planes, including the German ace Manfred von Richthofen, the “Red Baron,” clashed in the skies over Europe, fighting for air superiority. Naval and submarine warfare continued around the North Sea, as Germany tried to cut-off the British Isles and sink American ships. On April 6, after repeated German U-boat attacks, the U.S. finally declared war on Germany. To the East, British and Indian troops were fighting the Turks in Mesopotamia. Then, in March and April 1917, Russia, faltering and in the midst of revolution, overthrew the Czar, Nicholas II, and established a new provisional Russian Democratic government. Consequently, on April 16, a political agitator, Vladimir Lenin, returned from years in exile in Switzerland, and went back to Russia with his radical Bolshevik Party.
Our Lady / 1917:
It was amidst these years of swirling, manmade evil, and chaos, and devastation, that on May 13, 1917, the first apparition of Our Lady appeared to the same three shepherd children, Lucia, Jacinta and Francisco, seven months or so after they had last seen the Angel of Peace. Mary appeared to the children as they tended to their flock of sheep in a field, Cova da Iria. Shining “more brilliant than the sun,” Mary said to them, just as the angel had, “Do not be afraid. I will do you no harm.” When Lucia asked her where she was from, she replied, “I am from Heaven.” Mary focused her message along the same lines as the angel had done: on prayer, reparation and the Eucharist. She asked the children if they would be willing to accept the suffering God sends them as an act of reparation for sins and the conversion of sinners. Again, this gives insight into how heaven views our roles as intercessors and priests who can offer sacrifice on behalf of others. We are called to stand in the breach! Then, the children, led by an interior impulse, fell on their knees and recited this prayer, “O Most Holy Trinity, I adore You! My God, my God, I love You in the most Blessed Sacrament!” As the Catechism teaches us, the Blessed Sacrament, Holy Communion, is the source and summit of the Christian life. Before departing Mary made one more request of them, “Pray the Rosary every day to obtain peace for the world, and the end of the war.” Just as she indicated that sin is the cause of war, so too Mary shows them that by prayer, and specifically praying the Rosary, we can bring about peace. Sin brings conflict, suffering and war, whereas prayer brings resolution and peace. Interestingly, her request to pray the Rosary every day is the same and only request she repeated at all six apparitions. This is one of the central spokes of Fatima, to pray the Rosary everyday.
Mary appeared again to the three children on June 13, 1917. She repeated her request of them to return there on the 13th of each month, and of course, to pray the Rosary daily. Mary told them that Jesus wished to establish a worldwide devotion to her Immaculate Heart, which “will be your refuge and the way that will lead you to God.” This is another central component to the apparitions, that is, to offer devotion and reparation to the Immaculate Heart of Mary. To honor her along with her Son, Jesus Christ, and the devotion to His Sacred Heart, given previously to the world through revelations to Saint Margaret Mary Alacoque. Mary was kept immaculate, without sin, at her conception. She became a suitable dwelling place for the Word of God. Yet, God did not force her to accept becoming Theotokos, the God bearer, but asked her assent, through her own freewill, to bear the Son of God. It is in Mary’s fiat, her yes to the archangel Gabriel, saying “Let it be done to me according to your word,” (Lk 1:38) that Jesus came into the world. Our salvation was contingent upon Mary’s obedience and compliance with the divine plan. Thus, Jesus asks us to honor her, as our spiritual mother, through which, grace, mercy and redemption entered the world.
The Secrets
The following month, on July 13, 1917, Mary imparted a secret message in three parts to the children. By now many people were following the happenings at Fatima and making requests, such as healings, of the children to ask Mary. It is interesting that Mary’s response to Lucia is that it would be necessary for such people to “pray the Rosary in order to obtain the graces” they were requesting. Now, the first secret was a terrifying vision of hell, shown to them for a brief instant. She wished to show them that eternal damnation is real, and that is the place where sinners go upon death if they do not amend their lives. She taught them to plead to God on behalf of sinners living in mortal sin and in danger of being eternally lost. She said, “Sacrifice yourselves for sinners, and say many times, especially whenever you make any sacrifice: O Jesus, it is for love of You, for the conversion of sinners, and in reparation for the sins committed against the Immaculate Heart of Mary.” Again, her focus is on prayer and sacrifice for the conversion of sinners and reparation to her Immaculate Heart. This is a stark reminder of how vitally important it is to live a holy life, close to the Church, and avoiding sin, because our eternal destiny hinges upon it. As horrible as it is that millions of people had lost their lives during World War I, losing your soul is far worse. God is much more concerned about the soul than the body. It is because of this that Mary requested a special prayer to be said at the end of each decade of the Rosary: “O my Jesus, forgive us, save us from the fire of hell. Lead all souls to heaven, especially those who are most in need.” Fatima is an urgent plea to stay on the narrow path to heaven.
In the second part of the secret message, Mary conveyed to the children a warning that if mankind did not stop offending God, another war would happen, far worse than the current war (ie, WWI). She said, “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.” Of course, as we now know, that this all came to pass. Hitler and the National Socialists, Nazis, came to power in 1933. During the reign of Pope Pius XI, Germany annexed Austria and invaded the Sudetenland in 1938, marking the beginnings of aggression by Nazi Germany and World War II. This was heralded on January 25-26, 1938 by an extraordinary aurora borealis that illuminated the skies over Europe. Newspapers across Europe and America recorded the event. The January 26th edition of the NY Times has an article describing how Europe was “startled” by the brilliant display of lights. They were “pulsating beams like searchlights in dark red, greenish-blue and purple.” One person described it as a “shimmering curtain of fire.” Indeed, people from all over Europe, fearful and panicked that war had begun, called police stations and fire departments asking, “Where is the fire?” The true fire was soon set ablaze across the world, as it plunged into a second global conflagration.
Continuing in this third apparition in July, Mary also warned them, “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 granted, Russia will be converted and there will be peace. If not, she will scatter her errors throughout the world, provoking wars and persecution of the Church.” In this, Mary focuses attention not upon the Central Powers, but upon Russia. This might have seemed odd at the time. At this point in 1917, Russia was still part of the Allies, and was busy trying to establish a democratic government after the overthrow of the Czar, which put an end to the 300 years Romanov dynasty rule. Mary knew, however, the brutal atheistic Marxist regime that was emerging from the rubble of Russia’s Christian past. For the rest of the 20th century, atheistic Communism did run rampant from Russia and Eastern Europe to Red China and countries around the world, enslaving and killing tens of millions of people, and persecuting the Church.
First Five Saturdays Devotion
Mary did, in fact, come back again appearing to Lucia on December 10, 1925, while she was a postulant for the Congregation of Saint Dorothy Sisters in Pontevedra, Spain. The holy Virgin mystically showed her Heart covered and pierced by thorns from “ungrateful man” with their “blasphemies and ingratitude.” It was here that the Virgin Mary asked us to “console” her and make reparation to her Immaculate Heart. She said, “..I promise to assist at the hour of death, with the graces necessary for salvation, all those who, on the first Saturday of five consecutive months, shall confess [their sins], receive Holy Communion, recite five decades of the Rosary, and keep me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary, with the intention of making reparation to me.” This is the wonderful promise of graces necessary for our salvation, which the Virgin Mary makes to us, if we fulfill the first Five Saturdays devotion. This notion, for a holy, grace-filled death, is in the Hail Mary prayer itself, when we pray “..pray for us sinners, now and at the hour of our death.” The devotion is not difficult. As she outlined, on the first Saturday of five consecutive months we must (1) go to Confession; (2) receive Holy Communion in a state of grace; (3) recite five decades of the Rosary; (4) meditate on the fifteen (now twenty) mysteries of the Rosary, all with the intention of offering reparation to the Immaculate Heart of Mary. Lucia believed that peace and war, and the salvation of souls were dependent upon spreading and fulfilling the First Five Saturdays devotion.
The third Secret of Fatima also was given to the children that day on July 13, 1917. Whereas the first Secret was a vision of hell, and the second Secret concerned warnings about World War II and the spread of Communism, the third Secret was more enigmatic. It was a symbolic prophecy concerning the future sufferings of the Church, if the warnings of the other secrets were not heeded. In the vision, the children saw an angel with a flaming sword about to set the world on fire, crying out “Penance, Penance, Penance!” The flames from the sword, however, died out before they reached the earth, when they met the “splendor that Our Lady radiated..” The intercession of Mary on behalf of the world staved off divine chastisement. People, however, have to embrace a constant state of conversion; a metanoia, a constant turning away from one’s sins. The rest of the symbolic vision showed the Church, including the Bishops and Pope, climbing a large mountain, where they were attacked, killed and martyred. Although some have disputed the official interpretation, the Church has said this vision is a representation of the martyrdoms of the saints and Church through the 20th century, especially under the atheist, Communist regimes, and the attempted assassination of Pope John Paul II.
In the next apparitions in August and September 1917, Mary again reiterated the need for prayer, in particular the Rosary, and conversion, especially to save sinners. In August, Mary said, “Pray, pray very much, and make sacrifices for sinners; for many souls go to hell, because there are none to sacrifice themselves and to pray for them.” Christians, by virtue of our Baptism into the priesthood of Christ, can offer our prayers and sacrifices on behalf of other souls. As Christ suffered for our sins and redeemed humanity, so too, can Christians, as mini-Christs, offer suffering and prayer for others. Indeed, many prayers and intercessions were needed for others, for as these apparitions were happening, the war lingered onwards. On the Western Front, the Third Battle of Ypres in Belgium was raging, and resulting in approximately half a million casualties by the Allies and the Germans. Russia continued to battle the Central Powers along the Eastern Front, in which, by the end of the war, both sides had suffered over 5,000,000 casualties in total. By October, in the Middle East, T.E. Lawrence, “Lawrence of Arabia,” a British officer and diplomat, was leading an Arab revolt against the Ottoman Turks in the Sinai and Palestine. Carnage, death, uprisings and revolutions continued to rule the day.
The Miracle of the Sun
This set the stage for the sixth and dramatic final apparition of the Virgin Mary to the three small shepherd children on October 13, 1917. She had also promised a sign, a miracle to show all present that she was really appearing in Fatima. In anticipation of this promise, an estimated 70,000 people came out in October in the driving rain to witness the final apparition. They were not disappointed. Mary spoke to the children again saying, “I am the Lady of the Rosary.” She implored them to continue to pray the Rosary every day and not to offend God anymore with our sins. Then, as she ascended back up to heaven, she reflected light from her hand onto the sun. This is when the great crowd there witnessed the “dancing of the sun” as it seemed to spin, and zigzag and shoot off multicolored beams of light. It grew larger in size, and brightness, although the light did not hurt their eyes. The sun looked like a spinning wheel of fire that seemed to detach itself from its place in the sky and fall downwards close to the earth, frightening and terrifying the crowd. Many people began to pray and confess their sins out loud, thinking it was the end of the world. After the miracle was over with and the sun returned to its normal place and brightness, people realized that their clothes and the ground, which had been soaked in the rain, were now completely dry.
Yet, at the same time that many people witnessed the dancing of the sun, the seers, and some of the people, witnessed something different. Lucia described seeing at first, “..St. Joseph with the Child Jesus and Our Lady robed in white with a blue mantle, besides the sun. St. Joseph and the Child Jesus appeared to bless the world, for they had traced the Sign of the Cross with their hands.” Next, Lucia described seeing “..Our Lord and Our Lady; it seemed to me that it was Our Lady of Dolours [Sorrows]. Our Lord appeared to bless the world in the same manner as St. Joseph had done.” Then, finally Lucia and the seers saw Mary one last time “..resembling Our Lady of Carmel.” The first apparition they saw was that of the holy family. God was showing the world the need to strengthen the bonds of marriage and the Christian family unit, as represented by the perfect model of St. Joseph, Mary and the Child Jesus. Jesus lived most of His life as part of a family. By His life in a family, Jesus sanctified all families, raising them up by His sanctified humanity. God blessed the family, as our model, because He knew the unrelenting attacks on the family that would come for the rest of the century and into the 21st century. We know now the scourge modernity has had on the family unit, from divorce, broken-marriages, single parent homes, adultery, abortions, sexual abuse, same sex marriages, and negative forces of every kind. The tragic breakdown of the family has been the single most interiorly corrosive development to the fracturing of modern culture and society. It is also interesting that in the first vision, St. Joseph, as the father figure, is the one to bless the world. Again, stressing the importance of fathers and fatherhood in the family and society. In the second apparition, Jesus and Mary appear and bless the world. Lucia said Jesus appeared as “the Perfect Man” and Mary appeared as “Our Lady of Sorrows.” She attributed the meaning of this as a call to perfection in the Christian life, following the examples of Jesus and Mary in all things, especially in sacrifice and suffering. In the last apparition, the children saw Our Lady of Mt. Carmel, in a religious habit, which Lucia attributed as a call of our total consecration to God, a call to holiness and to our intimate union with Him.
Russia
Immediately following the last apparition in Fatima in October 1917, more cataclysmic events befell the world, particularly with Russia, as Our Lady had placed so much emphasis upon. On November 6-7, 1917, the Bolsheviks, led by Vladimir Lenin and Leon Trotsky, overthrew the provisional democratic government in Russia, in the “October Revolution,” (by the Russian calendar). Soon thereafter, in March 1918, the new Bolshevik Russian regime signed a peace treaty with the Central Powers, the Treaty of Brest-Litovsk, effectively withdrawing from WWI and abandoning their alliance with the Allies. The Bolsheviks instituted a Soviet, non-democratic government based upon Marxism, without private enterprise or land ownership, repression of political rivals and ideas, and massacring their opponents, especially priests and the Church. They nationalized all of the Russian Orthodox Church property, sought to destroy all Christian practices, such as religious instruction, Sunday masses and holy days. The Bolshevik Communists sought to wipeout Christianity completely from Russia, and replace it entirely with atheistic materialism. Over the next couple of years, the Communist “Red Terror” campaign swept the country as the Communists and their secret police engaged in imprisonment, mass killings and gruesome torture of anyone, especially the Church, not seen as loyal to the new State. The era of Communist Russia had begun, and, as Our Lady had warned, to spread their errors around the world. From the Soviet Union and Eastern Europe to China, Cambodia, Vietnam, North Korea to Africa, Cuba, and Latin America, it is estimated that Communists killed approximately 94,000,000 people in the 20th century; the largest collective massacre of peoples driven by a single ideology in the history of the world. Systematic mass killings and genocides became state run programs. For seventy years, Communism metastasized from one country to the next, and fought a Cold War with the United States and the West, but as Mary had predicted in the July 1917 apparition, “..in the end, my Immaculate Heart will triumph.” And so it happened, with the eventual consecration of Russia and the fall of the Soviet Union.
Mary did come back again to ask for the consecration of Russia. This time it was on June 13, 1929, twelve years later, while Lucia was a postulant with the Sisters of Saint Dorothy in Tuy, Spain. Lucia had a vision of the Trinity, and then, Mary came to announce, “The moment has come in which God asks the Holy Father, in union with all the Bishops of the world, to make the consecration of Russia to my Immaculate Heart, promising to save it by this means.” We know, unfortunately, now through the long gaze of history, that the full consecration of Russia, with all the Bishops and the Pope, was delayed for various reasons and not fulfilled until 55 years later, when Pope John Paul II completed the consecration in St. Peter’s Square in Rome on March 25, 1984. That same month, in which, in March 1984, Mikhail Gorbachev became the head of the Foreign Affairs Committee in the Soviet Union. A year later, in March 1985, hardline Communist leader Konstantin Chernenko died, and Gorbachev became the General Secretary of the Communist Party of the Soviet Union. He soon began to initiate his program of Perestroika (“restructuring”) and Glasnost (“openness”), which altered the whole trajectory that the Communist country had embraced for seventy years. Gorbachev reached out to the Russian Orthodox Church and the Roman Catholics, and began pushing for religious freedom and liberty again. As a sign of the great conversion happening in the East, the Berlin Wall, a symbol of Iron Curtain repression, was torn down in November 1989. Finally, on Christmas night, December 25, 1991, President Gorbachev announced his resignation and the dissolution of the Soviet Empire. The Evil Empire was no more. The fifteen countries of the Soviet Republic were now free to become independent countries, and miraculously all happening virtually without war and bloodshed. In fulfillment of Mary’s promise, when the consecration happened, Russia was converted, and “a period of peace” has been granted to the world. One has to wonder now, some years later, in 2016, with a world in percolating turmoil, if that period of peace is coming to an end?
Consequential events continued in the next month, in December 1917, when the British captured Jerusalem, and then, Palestine and Syria, ending four centuries of control by Muslim Ottoman Turks. It was in this year that British foreign diplomat, Lord Balfour, sent a letter, the “Balfour Declaration,” to Jewish leaders indicating that the British government’s “..view with favour the establishment in Palestine of a national home for the Jewish people.” This led to the years of the British Mandate (1920-1948), when Britain controlled Palestine. It paved the way for the fulfillment of Jewish Zionist aspirations to return to their ancient homeland and reconstitute the state of Israel. This was propelled in the 1930’s and 1940’s with anti-Jewish pogroms in Europe, and of course, the Holocaust of the Jews in Nazi Germany. Eventually, on May 14, 1948, the Jewish people in Palestine won their war of independence and declared the new state of Israel. This opened the way for the Jews to return to Israel with an ingathering of their diaspora from around the world, which many saw as fulfillment of Old Testament prophecies of Ezekiel and Isaiah. The Jewish Israeli and Arab Muslim conflict remains to this day a central dispute in international geopolitical affairs.
On October 4, 1918, nearly a year after the last apparition of Fatima, Germany requested an armistice, and on November 11, 1918, it officially surrendered, ending World War I. In the midst of that, however, in 1918 and 1919, a worldwide Flu pandemic killed around 50 million people, including two of the child seers, Jacinta and Francisco Santos, while Lucia ended up living much longer (until February 13, 2005), as Mary had predicted. Yet, the groundwork was laid for a second worldwide conflagration in World War II, in which over 60 million were killed. In the June 13, 1929 apparition in Tuy, Spain, Lucia had a final vision, of the Blessed Trinity, Father, Son and Holy Spirit; with a supernaturally illumined Cross, and Eucharistic imagery of a chalice and a large host with drops of blood issuing from the side of Jesus, with the words “Grace and Mercy.” She also saw Our Lady below the right arm of the Cross, with her Immaculate Heart in her hand. Mary was again at the foot of the Cross, just as she had been at the original crucifixion of Jesus. This is the same place we go to every Mass, to receive in Holy Communion, the Body, Blood, Soul and Divinity of Jesus, into our lives. God was imploring us again to turn away from sin, to embrace the Immaculate Heart of Mary, and to receive Jesus in the Eucharist. The message of Fatima is just as relevant today, 100 years later, as it was in 1916-1917. We receive the grace and mercy of God through the sacrificial offering of Christ in the Eucharist. We see Mary, our spiritual mother, there too, leading us to God, just as Jesus from the Cross had beckoned the beloved disciple, St. John, and us, to embrace His mother as our own, “When Jesus saw His mother, and the disciple whom He loved standing near, He said to His mother, “Woman, behold, your son!” Then He said to the disciple,‘Behold, your mother!’” (Jn. 19:26-27)
