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A commentary on 
prophecies relating 

to our times 

and their portents 


This Apocalyptic Age 


Revised and Enlarged 





A commentary on prophecies 
relating to these times . . . 


Published by 

Fatima International 

Australia: Box 1579 G.P.O. Brisbane 

U.S.A.: P.O. Box 8947 Richmond, Va. 23225 

England: P.O. Box 5 Cheadle, Staffs. 
Rep. Sth. Africa: P.O. Box 3354 Johannesburg 

Copyright © Voice of Fatima International 

First Edition November 1970, 30,000 


Secpnd Impression April 1971, Calcutta, 

India. 5,000 copies 

Revised Edition July 1971, 30,000 copies 

Revised Edition June 1972, 20,000 copies 

Revised Edition June 1973, 35,000 copies 

2nd Impression Rev. Edition 50,000 copies 

This Apocalyptic Age now available in 

Spanish, Portuguese and French. 

Printed in Australia at 

The Griffin Press, Netiey, S.A. 5037. 


with great affection 
to the youth of the world 

in the hope 

that they will find herein 

the solution to the riddle of existence 

and unlock for themselves 

the secrets of the last ends of man 

The Author 

'Greater than the tread of mighty armies 
is an idea whose time has come.' 

Victor Hugo 


1. Preface 9 

2. Death of a Civilisation 10 

3. "Despise Not Prophecies" 14 

4. The Beast Unchained? 18 

5. Persecution 22 

6. The Significance of Error 26 

7. The Uncertain Future 29 

8. The Basis in Scripture 33 

9. A Great Red Dragon 39 

10. An Elite Corps 41 

11. Recent History 45 

12. The Meaning of Creation 48 

13. The Search for Happiness 54 

14. The Apostasy in Politics 57 

15. Problems on Campus 61 

16. The Great Ideal 65 

17. The Existence of God 69 

18. Miracles 72 

19. Learning from the Past 74 

20. The New Crusade 78 

21. The Quest for Peace 84 

22. Can War be Justified? 87 

23. Ecumenism 91 

24. The Psychopaths 95 

25. "Certain Fashions . . ." 98 

26. The Only Tragedy 102 

27. The World Religions 105 

28. The Doctrine of Love 108 

29. A Challenge 111 

30. The Permissive Society 1 14 

31. A Call to Youth 118 

32. Authority in the Church 121 

33. Fatima's Doctrinal Importance 126 

34. Salute to Portugal 129 

35. The Story of Fatima 132 

36. The Secrets of Fatima 139 

37. The Church and Fatima 144 

38. Documentation 147 

39. Conclusion 152 


Nothing is so irresistible, it is said, as an idea whose time 
has come. It could be said that Marx, Engels and their 
fellow-conspirators seemed relatively powerless a century ago. 
But they were promoting an "idea whose time had come" — 
the dialectical materialism which was to blend with an age of 
apostasy. Its success was inevitable, given the spiritual con- 
dition of the people. Today there is, on the contrary, a wide- 
spread hunger for religion. The Prodigal Son is thinking of his 
Father's house. His stomach revolts against the materialistic 
husks that are fit only for swine. He suffers a hunger of the 
soul, seeks a new inspiration, a new gospel, a new light to lead 
him to happiness and peace. The Prodigal Son looks back for 
the embrace of his Father. And that embrace is offered to 

The "idea" outlined in these pages is a precious spiritual 
antibiotic which can rapidly and efficiently eliminate the 
massive world infection of today. 

It is truly the light that can dissipate the darkness of war 
and hatred threatening the modern world. It is the way that 
can lead to peace, to the peace that surpasses understanding. 

At this stage, we would ask all who read to lift up their 
hearts to the Supreme Being with words such as these: 

"Lord God, open my mind and my heart so that I may 
understand these things" 


As we move to the later stages of the 20th century there looms 
a clear crisis in human relations characterised by constant 
friction, constant wars, riots, rising crime., vandalism, racial 
disorders, serious sociological convulsions of all kinds. There 
is also, hospitals report, a neurological breakdown, indicating 
that nervous tensions have reached an all-time high in re- 
corded history. 

We appear to be moving towards a climactic hour. Without 
question the Judeo-Christian civilisation of our forefathers 
is in extremis. A world is dying; a world is being born. 

It was the 1 3th century, according to the historians, which 
saw our Christian civilisation at its zenith. The Church had 
passed through the Dark Ages, and the spiritual genius of 
Dominic and Francis, the brilliant scholarship of Albert and 
Aquinas were illuminating Europe, giving that continent an 
intellectual" eminence and a refinement in "ethics and aesthet- 
ics' that became the glory of the world. 

The civilization was necessarily relative. Europeans still had 
their free will. As always, men could choose the refinement of 
divine grace; or they could reject it. What distinguished the 
13th century was that so many chose to ratify the vows their 
sponsors had made for them in baptism: so many chose io 
accept Christ, to reject the devil u and all his works and 
pomps". It was a mass movement towards the Light in Europe, 
and it was to influence, greatly, the whole world. 

Almost as it reached its pinnacle. Christian civilisation be- 
gan to decline. The Renaissance, with its magnificent art and 


architecture, was the acknowledged product of a Christian 
ethos. Some of its early poets, rejoicing in the new culture but 
failing to see the Divine benevolence behind it, began to 
rhapsodise in terms of man's inevitable progress. The seeds 
of the secular humanism of today were being sown. God was 
being told, in mild terms suited to the times, that He was not 

The 14th century, with its rising tempo of wars between 
Christian States, the exile of the Popes at Avignon and the 
scandal of two — and later three— claimants to the throne of 
St. Peter confirmed the decline. 

The 15th century saw the appearance of serious and wide- 
spread corruption in the clergy and a loss of spirit in the great 
Religious Orders. Occam, Wycliffe and others were sounding 
a warning of a widespread revolt that was to come. 

And, in the 16th century, the storm burst in all its fury. 
Luther, Calvin, Knox, Henry VIII, all struck violent blows 
at the seamless robe of Christian unity. Thenceforward, there 
would no longer be one flock and one shepherd. 

The catastrophic plunge downward continued with the re- 
ligious wars of the 17th century, with subtle attacks on the 
magisterium by heresies like Jansenism and Gallicanism — 
immanent heresies as they are called today — heresies that stay 

The lights of Europe's Christian civilisation were going out. 
The darkness grew worse in the 18th century when forces 
truly diabolical were unleashed to attack the greatly enfeebled 
"Institutional Church". 

Christian civilisation has never really recovered from the 
deadly blows delivered against it in the 18th century by Vol- 
taire and the other forces of "enlightenment". The successful 
plottings of the secret societies and the penetration of Europe's 
most Catholic States by the new scepticism led to the suppres- 
sion T>f the Jesuits, shock troops of the Church and its most 
ardent defenders of doctrinal orthodoxy. Christian princes in 
all the major states of Europe connived with the secret 
societies to ruin the Church. 

When the revolutionaries led France to officially apostatise 
in the last decade of the 18th century, there was clear evidence 
of a diabolic presence of considerable power in Christian 
civilisation. It was a devil, we were to be told later, that could 
be cast out only by prayer and penance. 

The 19th century was to see the rise of Karl Marx, prophet 


of Antichrist, acclaimed by his followers as "the man who will 
drag down this God from His heaven." There was a wide- 
spread collapse of faith and morals, a cancer of the spirit in 
the form of secular humanism and moral relativism spreading 
across the face of Christian Europe. In the gathering darkness 
there were flashes of light, augurs of a great illumination to 
come. In 1830 Our Lady appeared to St. Catherine Laboure 
at Rue du Bac in Paris; again in 1846 She appeared at La 
Salette, and again in 1 858, to St. Bernadette at Lourdes. Again 
she appeared at Pontmain in 1871. Curiously, all four ap- 
paritions took place in France where the infernal enemy had 
thrown down the gauntlet in the dying years of the preceding 
century. The gauntlet was clearly accepted on behalf of the 
forces of Light by the Blessed Virgin Mary. It was a sign 
of a direct confrontation of enormous significance between 
Heaven and Hell, a battle of apocalyptic proportions between 
the Woman of Prophecy (Gen. 3:15) and the infernal serpent 
It was to rise to a crescendo that would shake the pillars of 
Christendom and throw all creation into turmoil; it presaged 
a struggle unique in human history as good and evil came to 
wrestle, in a single, global, titanic contest for the soul of 
modern man. 

The dawn of the 20th century was a red dawn, red with the 
promise of blood and violence on a scale unparalleled in his- 

The full significance of the work of Luther, of Voltaire, of 
Karl Marx began to show itself. The darkness became pro- 
found. Men were no longer able to perceive what was for their 
good, no longer knew why they were created, lacked the 
faith to rejoice at the good news of Redemption. 

The richest soil, wrote the philosopher Plutarch, unculti- 
vated, produces the rankest weeds. This Christian civilisation 
was rich soil indeed, uncultivated now by the Divine grace of 
former days. It would soon produce the rank weeds of Nazism 
and Communism, the gas chamber and the concentration 
camp, cruelty and atrocities on a scale that would defy 

As decade followed decade the darkness would become 
more profound; wars were to follow one another with mo- 
notonous regularity, and, as weapons became more "sophisti- 
cated", with increasing devastation. 

Into the gathering darkness came a brilliant ray of light, 
a special grace to "waken the slumbering ages" to recall this 


Christian civilisation to its past greatness. The light came, cut- 
ting a brilliant path across the darkened world. There was a 
celestial vision, a heavenly voice, a staggering solar phe- 
nomenon . . . and silence, 

A series of prophecies had been made, telling mankind what 
its future was to be. It was the year 1917. 

And the announcement told us of the last agonising hours 
of the collapse of a Christian civilisation. 

But it gave us also the sensational news that mankind was 
moving into a new Christian social order, into a time of major 
triumph for the Cross. It was to be a victory that would reach 
to the uttermost ends of the earth and see fulfilled the visions 
and dreams of saints and mystics. 

The voice spoke of a new era of peace, of the fulfillment of 
prophecies uttered by God Himself in the earthly paradise. 

It was to be the climax of history. 

Please Note 

Readers who are unacquainted with the story of Fatima 
are advised to turn at this stage to Chapter 33 for the outline 
of the events that happened here. 


(1 Thess. 5.20) 

It might be expected that so great a confrontation between 
good and evil as that which we are witnessing today would 


have been referred to by the prophets and mystics of the 

In fact the coming of some great worldwide spiritual con- 
vulsion is noted in very many prophecies and private revela- 
tions. And there looms in some of these prophecies, the 
ominous figure of the Antichrist. 

We will try to co-relate here three remarkable prophecies 
which may well bear on these extraordinary times in which 
we are living. Each of these complements and supports the 
others, and each is unmistakably an authentic prophecy. They 
are (a) the prophecies of St. Paul in the second chapter of 
II Thessalonians (b) the prophecies of St. Louis de Montfort 
and (c) the prophecies of Fatima made in our own century. 

St. Paul, in his second epistle to the Thessalonians, makes 
a prophetic allusion to a significant age to come. It is the age 
of Antichrist, as he makes clear. And the prophecy is of ex- 
ceptional importance because it is Scriptural. St, Paul tells us 
in II Thessalonians that the "man of sin, the son of perdition" 
will "oppose and {he) lifted up against all that is called God 
or that is worshipped" St. Paul tells us that his coming is 
according to the working of Satan in all power and signs and 
lying wonders and in ail the seduction of iniquity to them that 
perish, This "seduction of iniquity" is glaringly obvious in the 
modern world's obsessive preoccupation with sex and carnal 
pleasures, a preoccupation that carries with it an abandon- 
ment of and even contempt for God. St. Paul gives us one 
more important clue as to the times of the Antichrist. He tells 
us that God will punish men by sending them "the operation 
of error to believe lying" and he says this is in punishment for 
their "not having received into their hearts a love of the 

The Incredible success of Communist propaganda through- 
out the world could be explained in this way for it is against 
all reason. 

The record of Communism's murders and brutality since 
1917 is unparalleled in history. Yet men are still deceived by 
it and millions give it their allegiance. 

Clearly St. Paul's prophecy is being fulfilled to the letter. 
Our Lord is sending men "the operation of error to believe 
lying'* because they have not received into their hearts a love 
of the truth. 

In regard to this extraordinary age, St. Paul gives us the 
following chronology of events: (a) a widespread revolt 


against the Cross; (b) the appearance of the Antichrist who 
opposes and is "lifted up above all that is called God or that 
is worshipped so that he sitteth in the temple of God shewing 
himself as if he were God." (II Thess. 2.4.); (c) the Lord 
Jesus shall slay him with the breath of His Spirit and destroy 
him with the brightness of His coming. (II Thess. 2.8). 

Because this prophecy is Scriptural, directly inspired by the 
Holy Spirit and part of public Revelation, it is more impor- 
tant than any other. 

Nevertheless the prophecies of saints and Ecclesiastically 
approved private revelations are of tremendous importance, 
particularly as they throw a clear light on this prophecy of 
St. Paul and are in harmony with it. As will be seen, the 
prophecies of St. Louis de Montfort seem to bear clearly on 
this age and give us exceptional illumination as to its sig- 
nificance. They were probably written around 1711. St. Louis, 
in his Treatise on True Devotion to the Blessed Virgin lays 
down the following sequence of events: (a) Persecution of 
the Church, widespread in his own time would continue and 
develop until it became general and universal under the Anti- 
christ; (b) At the height of the reign of Antichrist, the "power 
of Mary" would break out against the devils.. By the power of 
the Holy Spirit, Mary would crush the head of the serpent. 
This, according to St. Louis, would be the actual fulfillment of 
the ancient prophecy in the third chapter of Genesis; (c) 
There will be a mass return to the Catholic Church; (d) 
Christ will reign in the hearts of men by grace in a period of 
major triumph for the Church. St, Louis emphasises that, just 
as Christ came to us personally through Mary, so also will 
He come by grace through Mary in this period of His triumph 
on earth. St. Louis constantly refers to these events as happen- 
ing at or towards the ''tvA of the world" or in "the latter 
times". He uses these terms repeatedly so as to indicate that 
these world-shaking events are to be ih^ climax of kaman 

The prophecies of St. Louis are of exceptional Imooriance 
because he claimed to be writing under tho inspiration of the 
Holy Spirit in his famous Treatise in which the prophecies are 
made. His subsequent canonisation and the fulfillment aVady 
of the main outline of his prophecies indicate that the Holy 
Spirit did indeed speak through him. 

It should be emphasized that St. Louis' propheciss have a 
distinctive importance in that (a) they tell us of continually 


increasing attacks by the devil culminating in the reign of 
Antichrist; (b) they add a new and significant dimension to 
the whole drama by telling us that the subsequent triumph of 
Our Lady is to be the fulfilment of the most ancient of all 
prophecies made by God the Father to the serpent rejoicing 
in the downfall of our First Parents. "/ shall put enmities 
between thee and the Woman and thy seed and Her seed. She 
shall crush thy head and thou shalt lie in wait for Her heel". 
(Gen. 3.15). 

We find Our Lady's prophecies at Fatima in complete har- 
mony with those of St. Paul and St. Louis. They have a special 
importance because they relate to this century and clearly 
and unmistakably speak of our times. 

Several of the Fatima prophecies have already been ful- 
filled. Some are yet to be fulfilled. 

In the second apparition, Our Lady told the children 
that the two younger seers would "die soon" whilst Lucia, the 
eldest, would live on to help spread, in the Church, the devo- 
tion to the Immaculate Heart of Mary. At the Jubilee cele- 
brations, in May 1967, Lucia stood in a place of honour 
beside the Pope as Sister Mary of the Immaculate Heart 
O.D.C. The two younger seers had died within two and a 
half years of the final apparition. 

But the major prophecies of Fatima were given in the July 
13 apparition. There, after asking for the daily recitation of 
the rosary and for a heartfelt conversion and consecration by 
Christians to the Immaculate Heart of Mary, the Vision ut- 
tered the following prophetic words. 

"// my wishes are fulfilled, Russia will be converted and 
there will be peace; if not, then Russia will spread her errors 
throughout the whole world causing wars and persecutions of 
the Church. The good will be martyred, the Holy Father will 
have much to suffer, certain nations will be annihilated . . . 
but in the end my Immaculate Heart will triumph, Russia 
will be converted and an era of peace will be conceded to the 
world.' 9 

There is an obvious similarity in this chronology of events 
to those outlined by St. Paul and St. Louis. Our Lady does not 
refer to the Antichrist whereas St. Paul and St. Louis do. But 
then the full message of Fatima has not been made known for 
the famous "third secret" is still hidden in the Vatican archives 


and has not been made known. It is at least possible that 
it could refer to the Antichrist. 

The revelations of Fatima indicate very clearly that these 
tremendous events are with us today, that the great climax 
could well occur in our own lifetime — that it may even be 

There are dozens, possibly even hundreds, of other pro- 
phecies which support the outline of events recorded in the 
three major revelations given above. 

According to some reports Our Lady referred to the Anti- 
christ in the secret of La Salette (1846) and announced that 
his reign would occur in the twentieth century. 

The Blessed Anna Maria Taigi, the Roman mystic of the 
early 19th century, saw a time of great peril and darkness for 
the Church followed by an unprecedented Christian triumph. 
Her biographers indicate that this would occur in the second 
half of the 20th century. Pere Lamy, a mystic of this century, 
who was favoured, it is believed, with many visions of the 
Blessed Virgin Mary, also spoke of a great disaster which 
would overwhelm the world, followed by a great Christian 

Catherine Emmerich (died 1824) wrote that Lucifer, 
chained by the merits of Christ's passion, would be let loose 
for a time about 50 or 60 years before the year 2000. 

There is an extensive bibliography of prophetic writings 
relating to some age of mass apostasy and mass destruction 
as a result of sin. It is not practicable to refer to them at 
length here, and in any case, it is probably better to restrict 
ourselves to the study of those prophecies which have con- 
siderable weight and authority and are of undoubted authen- 

The study of these revelations, both public and private, 
which may relate to this unique age in which we live, helps to 
give us perspective, to nerve us for what may be ahead how- 
ever calamitous, and also to make us understand that God's 
hand is on the helm at all times, that we should seek our hap- 
piness not in the fleeting and perishable things of earth, but in 



It is in the prophecy of Malachias four hundred years before 
Christ that a reference is made to the adorable sacrifice of the 
Mass to be offered in the distant future by the Gentiles, by 
those multitudes that would come from the East and the West 
to sit down in the kingdom of Heaven with Abraham and 
Isaac and Jacob. 

The prophet, speaking in the name of God, said: "For, from 
the rising of the sun even to the going down My name is 
great among the Gentiles; and in every place there is sacrifice 
and there is offered to My name a clean oblation. . ." (MaL 

The continual sacrifice of the Mass, offered in various climes 
and longitudinal regions across the globe by hundreds of 
thousands of priests each day, bears out exactly the prophecy 
of Malachias. 

An earlier prophet, Daniel, who lived in the seventh century 
B.C. had referred to the cessation of the "continual sacrifice" 
several times in his prophecy. In the context he seems to be 
writing about the times of the Antichrist and this is the con- 
clusion of nearly all exegetes. 

During the times of the Antichrist, the continual sacrifice of 
the Mass throughout the world will cease. 

This does not necessarily mean that no Masses will be 
offered up throughout the world. It simply means that the 
Holy Sacrifice will not be offered up continuously as hereto- 
fore. It seems to mean that entire regions of the world will be 


physically devastated or under the control of the Antichrist, so 
that the celebration of Mass is impossible. 

Four times each second, throughout the whole twenty-four 
hours of each day, has the Sacred Host been raised by the 
hands of a priest, to plead for blessings on sinful man, to atone 
by this Divine sacrifice, for his sins. 

This is to cease at the time of the Antichrist. 

The word Antichrist is, according to Donald Attwater's 
Catholic Dictionary, "a designation for Christ's chief antag- 
onist who will precede His second coming and the end of the 
world, and whose activity will be directly connected with a 
widespread apostasy from the Christian faith. He will be an 
individual human personality marked by utter lawlessness, 
self-deification, hatred of Christian truth and rivalry with 
Christ through mock miracles" 

In addition to the Apocalyptic references, the Antichrist ap- 
pears to be referred to by the prophet Daniel in the following: 
When iniquities shall he grown up, there shall arise a king of a 
shameless face and understanding dark sentences. 
And his power shall be strengthened, but not by his own force: 
and he shall lay all things waste and shall prosper and do more 
than can be believed. And he shall destroy the mighty and the 
people of the saints, according to his will: and craft shall be 
successful in his hand; and his heart shall he puffed up, and 
in the abundance of all things he shall kill many; and he shall 
rise up against the Prince of Princes and shall he broken with- 
out hand. (Dan. 8.23-25). 

This is very similar to St. Paul's references to the Antichrist 
in the second epistle to the Thessalonians. 

The cessation of the "continual sacrifice" is referred to four 
times in the book of Daniel, chapters 8.12, 9.27, 11.31, and 

The terrible "beast" of the seventh chapter of the book of 
Daniel is clearly the kingdom of Antichrist. 

The prophet Daniel saw in his vision, four great beasts, 
three of them being identified by the Scriptural experts as 
tyrants of those early days. The fourth beast is generally 
accepted to be the Antichrist and, in fact, so terrible and 
frightening was his appearance that Daniel himself asked 
that he be identified. (Dan. 7.19). The prophet goes on to 
tell us: "his teeth and claws were of iron; he devoured and 
broke in pieces, and the rest he stamped upon with his feet" 

"And he made war against the saints and prevailed over 


them'* (Dan. 7.21). The prophet tells us that a Divine inter- 
vention puts an end to the power of the fourth beast but not 
before he has wrought immense havoc and great destruction. 
His power, we are told, will be greater than that of all pre- 
ceding tyrants, and he shall devour the whole earth and shall 
tread it down and break it in pieces. (Dan. 7.23). This clearly 
relates to the Antichrist. It could be none other. The general 
outline is in perfect harmony with the various authentic and 
reliable prophecies quoted in the preceding chapter. 

A ,careful student of the times of the Antichrist, the late 
Father R. G. Culleton, had this to report in his book The 
Prophets and Our Times, published in 1943: 

An important sign of the latter days is the prevalence of 
false teachings with the natural consequences: defections from 
religion, lack of faith even among Catholics and great moral 

Some such rebellion against God and His Christ is to extend 
itself throughout the world shortly before the reign of Anti- 
christ, with even Catholics in great numbers abandoning the 
true faith. Coincidental with this general indifference toward 
religion, in fact even actual hatred of it, there is to be the com- 
plete degeneration of the morals of the people, a degeneration 
similar to that which existed among the pagans before the 
dawn of Christianity and civilization as we have known it. 

These signs of the approaching end have, of course, been 
true in varying degrees in earlier ages. The essential difference, 
however, between former defections and those which presage 
the end, is to be found in the universality and sinister char- 
acter of the latter apostasy. 

Several years before this general apostasy there were to be 
false teachers who would cause great confusion and darkness 
in the minds of the people, resulting in the loss of entire 
nations to the true faith. This would very effectually prepare 
the way for Antichrist. Some say that this has already been 
fairly well accomplished by the so-called Reformation with 
its consequent evils. Much more and far worse evils were to 

After the birth of Antichrist and shortly before the rise of 
the Great Monarch, the false doctrines were to multiply and 
spread to such an extent that even Catholics would doubt 
many of the articles of faith, resulting in their perversion, this 
to apply not only to the laity but even to many priests and 


some of the hierarchy. The zeal of these latter will be greatly 
affected by this lack of faith. 

Because of these defections Catholics will be severely pun- 
ished, for only by chastisements can God bring back to the 
minds of His people, a realization of their dependence upon 
Him. As a consequence, widespread persecutions of priests 
and people will come upon the Church in order that faith and 
love of God may be revived, for as surely as night follows 
day, so will civilization crumble and the world become steeped 
in the darkness of ignorance, hatred, misery and war when 
God, who is the Light of the World, will no longer rule in the 
hearts of His people. 

Father Cuileton, writing in 1943, four years before Israel 
was set up as an independent nation, cited the return of the 
Jews to Palestine as a "sign of the times", a sure indication 
that tho fulfillment of these significant prophecies is at hand. 

To give us some idea of the opponent we may face today, 
let us glance at the brief sketch of him drawn by St. Thomas 
Aquinas, the 'Angelic Doctor* who died in 1274, 

"Antichrist will pervert some in his day by exterior persua- 
sion . . . He is the head of all the wicked because in him 
wickedness is perfect. . . . As in Christ dwells the fullness of 
. the Godhead so in Antichrist the fullness of all wickedness. 
Not indeed in the sense that his humanity is to be assumed by 
rhe devil Into unity of person . . . but that the devil by sug- 
gestion infuses his wickedness more copiously iruo him than 
into all others. In this way all the wicked that have gone be- 
fore are signs of Antichrist" (Summa 111:8:8). 

In his commentary on the Apocalypse, the noted Scripture 
scholar Dr. Bernard J. Le Frois, S.V.D., reminds us that the 
Marian Church of the Consummation has nothing to fear 
from the Antichrist. Those truly consecrated to the Virgin 
Mother are invulnerable against the attacks of the fierce dra- 
gon. (Rev. 12.1-18). 

(Bernard J. Le Frois: "Eschatological Interpretation of the 
Apocalypse" ia The Catholic Biblical Quarterly, Vol. XIII, 
pp. 17.20). 

It is significant that the whole tenor of the Fatima message 
and of certain other modem revelations is that those who are 
consecrated to the Blessed Virgin in these perilous times 
will be safe whilst those who reject this protection will be 
lost. All reliable Scriptural commentators agree that tfm 
will be a time of immense danger for souls. Catholics should 


surely take pains to consecrate themselves devoutly to Mary, 
to say her rosary, to wear her scapular. This point was partic- 
ularly emphasised in the third apparition at Fatima when 
Our Lady, after showing the vision of hell to the three 
children, said: "You have seen hell where the souls of sinners 
go. It is to save them that God wants to establish in the world 
devotion to my Immaculate Heart". Here Our Lady implies 
that souls truly consecrated to her are safe from any attacks 
of the evil one as the saints and sacred writers have always 
maintained. It is a deep woe and tragedy for the world, there- 
fore, that the great wisdom and enlightenment of Fatima have 
not been embraced by the generality of Catholics. How many 
immortal souls may have been lost forever because of this! 
What physical tragedies in the form of war and violence lie 
ahead of us because of this! 


7 send you forth as lambs amongst wolves' (Luke 10.3) 

It is not an accident that the history of the Church is large- 
ly one of relentless persecution, not surprising that the preach- 
ing of the Gospel attracts bitter hostility and the fiercest op- 
position. The Church must endure this intense harassment 
from the external forces which we call the world and from 
internal enemies just as implacable which seek to paralyse 
Her by introducing error from within. 

According to the prophecies already alluded to, there is 
a persecution coming which is to make all former persecutions 


pale into insignificance. It is the persecution of the Antichrist 
during which reparation must be made for the great apostasy 
of this age, for the increasing millions of abortions each 
year, for widespread and unprecedented sexual permissiveness 
and perversion, for blasphemies and sacrilege that cry out to 
Heaven for the Divine retribution. 

Our Lady referred to the great persecution at Fatima and 
as the prophecies She made there unfold and are fulfilled, it 
seems we may be on the threshold of this worldwide onslaught 
on all that is of God. She indicated that the Holy Father him- 
self is to suffer in this persecution, twice referring to this 
according to the authoritative work by Father de Marchi. 

The reference in second Thessalonians to the Antichrist 
as showing himself in the temple of God as if he were God 
has been interpreted by some as indicating that the Antichrist 
will seize St. Peters and establish his throne there as a type of 
'Vicar of Satan' upon the earth. The Cistercian abbot Joachim 
held that the Antichrist would overthrow the Pope and usurp 
his see. 

Throughout Christian history a tremendous bibliography 
has built up around the great persecution of the Church in 
the time of the Antichrist. It has already begun of course 
for the Church has been ferociously persecuted in many 
countries by the Communists and their satellites for decades. 
Some writers say that the martyrs of the Iron and Bamboo 
Curtain countries in this century are collectively greater than 
the martyrs of all other centuries together. 

But it is to develop still further as the great drama reaches 
its climax. Perhaps we could summarise the writings con- 
cerning this age of devastation for the Church in the words 
of Cardinal Manning taken from his book The Present Crisis 
of the Holy See published in 1861. 

The distinguished English Cardinal saw very clearly the 
worldwide persecution that was coming having read carefully 
the writings of the Fathers on this subject from the earliest 
times. He gives us the following guidelines: 

The Holy Fathers who have written upon the subject of 
Antichrist, and of the prophecies of Daniel, without a single 
exception, as far as I know, — and they are the Fathers both 
of the East and of the West, the Greek and the Latin Church 
— all of them unanimously, — say that in the latter end of the 
world, during the reign of Antichrist, the holy sacrifice of the 
altar will cease. In the work on the end of the world, ascribed 


to St. Hippolytus, after a long description of the afflictions of 
the last days, we read as follows: "The Churches shall lament 
with a great lamentation, for there shall be offered no more 
oblation, nor incense, nor worship acceptable to God. The 
sacred buildings of the churches shall be as hovels; and the 
precious body and blood of Christ shall not be manifest in 
those days; the Liturgy shall be extinct; the chanting of psalms 
shall cease; the reading of Holy Scripture shall be heard no 
more. But there shall be upon men darkness, and mourning 
upon mourning, and woe upon woe." Then, the Church shall 
be scattered, driven into the wilderness, and shall be for a 
time, as it was in the beginning, invisible, hidden in catacombs, 
in dens, in mountains, in lurking-places; for a time it shall be 
swept, as it were, from the face of the earth. Such is the uni- 
versal testimony of the Fathers of the early centuries. 

"It shall be a persecution in which no man shall spare his 
neighbour, in which the powers of the world shall wreak upon 
the Church of God such a revenge as the world before has 
never known. The Word of God tells us that towards the end 
of time the power of this world will become so irresistible and 
so triumphant that the Church of God will sink underneath 
its hand — that the Church of God will receive no more help 
from Emperors or kings or princes or legislatures or nations 
or peoples to make resistance against the power and might 
of its antagonist. It will be deprived of protection. It will be 
weakened, baffled and prostrate and will lie bleeding at the 
feet of the powers of this world . . •" 

It is clear that the persecution referred to by Cardinal Man- 
ning would make that of the Spanish Civil War, when 13 
bishops and seven thousand priests and religious were mar- 
tyred, seem insignificant by comparison. The prophets Isaias, 
Jeremias and Daniel all refer to this great persecution at the 
end of the world, the latter prophet referring four times to 
the cessation of the continual sacrifice. But Jeremias refers 
specifically to the devastation wrought amongst the shepherds 
of the flock who are always the first to be destroyed by the 
Satanic enemy: 

"Thus saith the Lord of hosts: Behold evil shall go forth 
from nation to nation: and a great whirlwind shall go forth 
from the ends of the earth. And the slain of the Lord shall be 
at that day from one end of the earth even to the other end 
thereof: they shall not be lamented, and they shall not be 
gathered up, nor buried: they shall lie as dung upon the face 


of the earth. Howl, ye shepherds, and cry: and sprinkle your- 
selves with ashes, ye leaders of the flock: for the days of your 
slaughter and your dispersion are accomplished, and you shall 
fall like precious vessels. And the shepherds shall have no 
way to flee, nor the leaders of the flock to save themselves. A 
voice of the cry of the shepherds, and a howling of the princi- 
pal of the flock: because the Lord hath wasted their pastures. 
And the fields of peace have been silent because of the fierce 
anger of the Lord." (Jer. 25:32-38). 

Jeremias refers clearly to a worldwide persecution. The 
prophet was clearly looking ahead to the latter ages of history 
when all the world would be devastated by the concentrated 
global power of militant atheism disguised as Communism. 

Let us hasten to add that, if this is unduly depressing for 
some of our readers, Our Lady has intervened to soften this 
fearful blow directed against the Church by promising that 
She will protect all who consecrate themselves to Her, that 
She will give them the grace to remain faithful unto death. 
She has made it a thrilling age in which to live for it is plain 
that a Divine intervention will crush the power of the 
dragon and give us a victory unprecedented in history. 

If we are to die, then that is of little account if a martyr's 
crown awaits us. 

We should rejoice really for the long night of Communist 
tyranny is coming to an end. All good men are weary of living 
in a world half enslaved, where atheistic tyranny prevents in- 
nocent children from raising their eyes to God in prayer, 
where violent hatred is taught as a philosophy, and bloody 
revolution, the destroyer of peace and love, is fomented 
throughout the world. For long enough have we endured this 
reign of Satan over the world; the light of the Cova da 
Iria is to dissipate this fearful darkness, to bring to the world 
the greatest age in its history. 

The darkness is all around us now and the light is a distant 
vision. But it draws ever closer and must sustain us in the 
night that is at hand. We must prepare by fervent prayer and 
self-sacrifice for these important events of our times. The 
terse words of Our Lady at Fatima about war, famine and 
persecution should be understood in the context of the world- 
wide Communist successes; for this is Satan's army, the force 
with which we must contend. As good soldiers of the Queen of 
Heaven we must arm now with the weapons of the spirit, with 


the sturdy faith, the ardent hope, the burning charity which 
is to renew the world. 

Those who fight under Our Lady's banner are surely chosen 
souls, for they struggle with Her for the victory of the Cross, 
for the reign of Christ on earth, for the crushing of the 
serpent's head, for a triumph that is to crown all the achieve- 
ments of mankind throughout the ages. 

It is to give us this inspiration in a dark hour that Heaven 
has sent us the light, the wisdom, the consoling prophecies 
of Fatima. It is to nerve us for this most crucial spiritual con- 
flict in all history that our Lady obtains for us the copious 
graces of this Divine intervention so that we may know who 
the real enemy is, how to defeat him, how to bring about the 
rise of a Christian civilisation without precedent in history. 


'Love the light of wisdom all ye that bear rule over peoples' 
(Wis. 6.23) 

The word 'error' is mentioned, as we have seen, in two of the 
three prophecies quoted in chapter 3. St. Paul tells us that, 
in the fullness of time, Antichrist will come "in all power and 
signs and lying wonders" (2 Thess. 2:9). Obviously, the Anti- 
christ will be a master of deceit. But his task will be made 
easier because men manifest an aversion to obvious truths, 
such as the existence of a Supreme Being (and the evidence 
of this is everywhere) and the countless miracles being per- 
formed in every age, miracles of healing at Lourdes and 


Fatima, miracles connected with the various stigmatics, cases 
of diabolical possession which are well authenticated, the in- 
explicable preservation of the bodies of saints and so on. 

It may be said that modern man has, in a general sense, 
relentlessly turned his face away from these phenomena and 
refused to draw correct conclusions from them, so that on 
all sides one hears the obvious absurdity "there is no God", 
or the equivalent absurdity "God is dead". 

St. Paul tells us that, because of this utter obstinacy and 
perversity, God punishes men by blinding them to the most 
obvious errors. 

Error is also mentioned at Fatima by Our Lady. Error was 
to spread from Russia throughout the whole world, causing 
wars and persecutions of the Church. 

Error has spread throughout the world in two ways. First it 
seeped, drop by drop, like some insidious poison, into the in- 
tellectual bloodstream of Western nations from Soviet Rus- 
sia, exactly as had been foretold. Virtually every modern 
writer on these subjects has paid tribute to the brilliance of 
Communist propaganda. 

Secondly, in an even more insidious attack on Western civi- 
lisation, Communism has managed to infiltrate the Church 
itself with its deadly errors. 

Communism, guided as it surely is by an angel of darkness, 
essays to conquer the world. It can, in fact, conquer the 
world only through sin. For sin blinds and enfeebles men, 
makes them easy victims to the wiles of the atheists. 

Sin follows error as night follows the day. 

It was to destroy this empire of sin that Christ died on the 
Cross. It is the Cross, and the light that comes from the 
Cross, that enlightens and liberates mankind. "I am the Light 
of the world" Christ said, "He that followeth me walketh not 
in darkness." (Jn. 8.12), 

It has been the principal responsibility of the Church 
throughout the ages to preserve this Light, to preserve it serene 
and undimmed by error. 

Christ also told us that He is the "Way, the Truth, and the 
Life" (Jn. 14.6). This light then is the Light of Truth. It is op- 
posed by the darkness of error. 

Thus the real enemy of the human race is error, for the 
truth liberates man whilst error enslaves him. Inasmuch as 
Christ is Truth itself, so also is the devil error itself. 

"Know the truth" Christ said to the Pharisees "and the truth 


shall make you free" (John 8.32). The Redeemer is not merely 
speaking of political freedom but of the much more im- 
portant freedom of the spirit, the liberty of the sons of God. 
For He warned the Pharisees that all sinners are slaves, the 
slaves of their sins. 

In telling us these things Christ was marking out for us the 
highest possible standard of living, both in this life and the 
next. For our personal happiness is intimately connected with 
this vital freedom of the spirit which He gave us by His sacri- 
fice on Calvary. 

It is for the reasons cited above that the Church has always 
regarded error or heresy in the Church as the ultimate disas- 
ter. She has regarded it as a far greater affliction even than 
savage external persecution. 

Error, which, as we have noted, is a form of darkness, para- 
lyses the magisterium and prevents Christians from proceed- 
ing with facility along that path of union with Christ which 
is their sublime destiny. As we move towards Christ we move 
towards the Light of Eternal Wisdom. As we embrace error 
we become entangled in the subtleties and illusions of the 
devil and place our souls, consequently, in mortal peril. 

The horror of heresy in the Church has come down to us 
from earliest times for we find St. Irenaeus telling us of the 
incident when St. John the Apostle left the baths with bis 
disciple St. Polycarp when he found that the heretic Cerinthus 
was there. "Let us iiee hence,'* St. John said "lest the baths 
fall upon us seeing that Cerinthus, the enemy of truth, is 
here". It may be observed that St, John, the beloved Disciple, 
was quite content to keep company with pagans; but not 
heretics. It is necessary here to make a careful distinction 
between heretics (those who, being Catholic, willfully em- 
brace error) and those born in heresy, such as Methodists, 
Baptists, etc., many of whom arc sincere and devout according 
to their lights and are regarded with respect and affection by 
Catholics as living according to their consciences. 

Id the Sixth Ecumenical Council held at Constantinople in 
680- 1 Pope Honorius was "anathematised" by name for "go- 
ing along" with the heresy of Monotheiitlsm during his reign 
about forty years earlier. 

The then reigning Pope, Leo II, would not confirm the 
harsh "anathematisation" but substituted a simple condemna- 
tion of Honorius tor neglecting to denounce heresy outright 
when rie, ought to have done so. 


Gilbert Keith Chesterton observed in one of his essays: 
"An error is more menacing than a crime, for an error begets 
crimes. . . ." (The Diabolist). 

This is what Our Lady had already said at Fatima: "error 
would cause wars and persecutions . . . the annihilation of 

In the forties, the world paid in blood and violence for the 
sins of the thirties. It is estimated now that 54,000,000 died 
in World War II. 

Before the world can be delivered from the havoc being 
wrought by the most grotesque of all errors, militant atheism, 
the Church itself must be strengthened by the light of the most 
sublime truths, by a new formula for a rapid and streamlined 
renewal in grace. 

Such a formula was given to the Church at Fatima. 


Recent decisions of the United Nations Organisation to expel 
the Nationalist Chiang kai Shek regime as the legal govern- 
ment of China and to admit the Mao tse Tung regime consti- 
tute a clear victory for the forces of evil. 

As is well known the United Nations is constantly betray- 
ing its charter by the admission of Communist nations. For 
Communist states, in suppressing the basic freedoms of their 
peoples, cannot hold to the principles set out in the United 
Nations Charter as follows: 

To achieve international co-operation in solving inter- 
national problems of an economic, social, cultural, or humani- 
tarian character, and in promoting and encouraging respect 


for human rights and for fundamental freedoms for all with* 
out destinction as to race, sex, language, or religion. 

The politicians tell us however that we must discard prin- 
ciples and face "realities"; the Communists have atom bombs 
so we must negotiate with them as though they were reliable 
and trustworthy people. 

This policy has given the Communist nations of the world 
immense influence and power. They may now claim that the 
world is theirs, that free nations no longer dare to resist them, 
that it is only a matter of time before the slow relentless 
pressure that they know so well how to use on the free world 
will cause a general collapse. 

There has been much evidence from reliable sources that 
Soviet Russia is working to a certain plan which we might 
call Plan A. Should Plan A break down she will instantly put 
into operation Plan B. Plan A calls for taking over the whole 
world without large scale war by deceit, intrigue, blackmail, 
threats, etc. Should there be any sign of real resistance to this 
Plan B will be put into operation. And Plan B calls for a first 
strike by the Communists in what will be an all-out nuclear 
war. There is ample evidence of this provided by high-ranking 
Soviet defectors like Artomonov, Penkowsky and others. In 
fact it has been pointed out often enough that the Soviet 
missile programme is developing alarmingly and is aimed 
clearly at America. 

It is often held by observers who are considered balanced 
and intelligent that Soviet Russia will keep the peace because 
it is in her interests to do so. This reasoning may be comfort- 
ing, but it is not realistic in the light of history. It was to 
Germany's interests in 1939 to keep the peace, but Hitler led 
her into war. It is in the interests of the Communist guerrillas 
in Indo-China to go back to their paddy-fields and keep the 
peace. But this they do not do. 

In the light of Fatima, we know well that the third World 
War, if and when it comes, will have been caused by the sins 
of this age. That is the stark compelling deduction that must 
be made from the message of Our Lady, that every deliberate 
sin, every rejection of God's commandments and of the 
natural law written in our hearts taJces us nearer to war, 
infallibly imperils the peace and well-being of the human 

Of course the Church has always taught this. But today, 
when mankind is losing its sense of sin, when corruption and 


moral degradation are becoming "normal" Our Lady has 
dramatically re-emphasised it. 

Communism exists primarily as a threat against our im- 
mortal souls. Satan is not interested in the destruction of cities 
as such for that is no gain to him. He is interested in the 
destruction of immortal souls, and Communism, to be under- 
stood, must be seen in this light. And it is difficult for political 
leaders to do this. So that, if the Communists could take over 
political control of the world without a third World War, they 
would be glad to do so. 

The missile systems of Soviet Russia exist primarily for the 
purposes of blackmail. 

Much more devious than Nero and Diocletian, the Soviet 
leaders strive for the goal where they are in a position to offer 
us our lives in exchange for our souls. 

The fact that a materialistic world cannot comprehend this 
does not lessen its validity and its truth. 

To all these subtle Soviet manoeuvres, the American leaders 
react predictably by trying to develop new anti-missile systems 
or by some other military or political device. 

And this in spite of the fact that the morale of the U.S.A. 
is collapsing before their eyes. The recent decision of the 
U.S. Supreme Court to legalise 'abortion on demand* has 
brought the nation to the crossroads of history. This repre- 
sents a formal apostasy from America's Christian traditions 
by a majority vote of the people apparently. Concurrent with 
this of course there is a general moral decline, unprecedented 
sexual permissiveness, rising crime, widespread drug addiction. 

Of what use to build up purely military defences against a 
Communist thrust that is so surely ideological, aimed at 
America's morale? 

In any case, what would be the use of destroying Soviet 
cities in retaliation for a successful first strike by them? We 
would only be destroying the Russian people, ninety per cent 
of whom are anti-Communist according to reliable reports, 
and who are therefore, our allies in spirit. 

The Communist threat is obviously and unquestionably on 
an ideological level which politicians or even statesmen as 
such cannot counter. 

For that reason Mr Nixon, talented as he is, must fail just 
as President Johnson, who was a consummate politician, also 
failed. The political and military power these leaders have at 


their command are inadequate. Another, a higher form of 
power, is indispensable. 

Humanly speaking, there would be no hope for the world 
in its present condition. The simple unvarnished facts are that 
men who are mass murderers and psychopaths are in posses- 
sion of an arsenal of weapons which could virtually destroy 
the civilised world. 

The somewhat naive reaction of the average citizen is, "But 
they wouldn't do that." 

Wouldn't they? 

The Communists are working to a masterplan of a totally 
Marxist world. They have told us that often and it runs like a 
constantly recurring refrain through all their propaganda. 
What it really means is that they are out to destroy utterly 
and completely all belief in God, all organised religion upon 
the earth. 

If they can achieve this end without a third world war they 
will withhold their terror weapons. But if war is necessary for 
this objective they will use their missiles in a devastating "first 

But they cannot achieve the destruction of the Church for 
Christ promised that it would endure to the end of time. Thus 
a collision of spiritual forces is inevitable and this is precisely 
what has been foreshadowed in all the prophecies. 

What form will this collision take? That, it must be admit- 
ted, is a mystery. Assuredly, in a moment of crisis a Divine 
hand will reveal itself. 

The burning issue for us who follow the Fatima message 
is the convincing of our fellow-Catholics that the spiritual re- 
newal of all of us is the urgent answer in this critical hour. 
Even the secular world senses that we may be facing an awe- 
some confrontation with world Communism. 

But the world can never understand this problem as Catho- 
lics understand it. The Catholic Church alone can lead the 
world out of this morass. No other institution can. We hold 
the key to the situation, we know exactly what is wrong, we 
know exactly what to do to give the nations victory over their 
ancient enemy, to give the world the greatest civilisation it has 

All the ingredients for victory over the forces of Satan are 
present, and the blueprint for the new social order lies spread 
out before us. 


What then is holding up that blessed hour for which the 
agonised world is waiting? 

That scarcely needs an answer. The blueprint for peace, 
involving the spiritual renewal of Catholics, was given to 
us at Fatima in 1917. It has been blessed by the Church, 
approved by several Popes, and proved authentic by the 
evolution of events and the fulfilment of its prophecies. 

This formula is the instrument which is to crush the ser- 
pent's head, and bring about the coming triumph of Jesus 

Inevitably it must be opposed by all the concentrated power 
of hell, by the deceits and the wiles of the devil who fears this 
Fatima formula as he fears nothing else. Consequently it has 
been hidden, treated with contempt, rejected by God's chosen 
people — as was the Messiah Himself. 

But Our Lady herself has foreshadowed its appearance and 
its success. It will be embraced by the generality of Catholics 
— and many non-Catholics — at some point in history. And it 
will bring about the triumph of Our Lady's Immaculate Heart 
and the era of the true peace that is to come. 


All history has re-echoed with the lamentations and u! illations 
of the great Jewish prophet Jeremias and the word "jeremiad" 
in a familiar one in English literature today, recalling the 
mournful dirges of the prophet as he sat amongst the ruins 
of Jerusalem whilst his kinsfolk were carried into the Baby- 
lonian captivity. 

That great tragedy that befell the Chosen People of old 


surely has a message for us today for there are many striking 
analogies between the appearances of the great Prophets who 
came to warn the Jews and the appearance of the Queen of 
Prophets who came at Fatima with a warning to the "Chosen 
People" of today. 

It is Jeremias who appears as tragedy is about to strike, with 
a final warning which, like all the others, was to be utterly 
ignored by the People of God. God Himself directs Jeremias 
precisely in this solemn final warning to be given to the Jews. 

"Take thee a roll of a book, and thou shalt write in it all 
the words that I have spoken to thee against Israel and Juda, 
and against all the nations from the day that I spoke to thee, 
from the days of Josias even to this day, if so be, when the 
house of Juda shall hear all the evils that 1 purpose to do unto 
them, that they may return every man from his wicked way, 
and I will forgive their iniquity, and their sin." 

It is a terrible thing to ignore the warnings of the Lord, 
sent by His Messengers and confirmed with miracles. 

"/ will persecute them with the sword** He told Jeremias, 
"and with famine and with pestilence and 1 will give them up 
unto affliction . . , because they have not hearkened to My 
Words which I sent to them by My servants the prophets." 

What happened to this solemn warning, dictated word for 
word by the Lord to Jeremias, and written down by his secre- 
tary Baruch who then presented it to the Princes of the 

Holy Scripture tells us that the Princes heard this warning 
of Jeremias with astonishment (Jer. 36.16) and they said, 
"We must tell the king all these words." 

It was winter and the king has a hearth before him full of 
burning coals. He listened to the first three or four pages of 
the prophecy, whereupon he seized it from the hand of the 
scribe, hacked it to pieces with a knife and cast it into the fire. 

And Holy Scripture goes on to tell us that the Princes and 
servants who stood about the king did not rend their garments 
at this, nor were they afraid, indicating plainly that they 
concurred with the contemptuous action of the king. 

After this final, formal warning, the fate of the Chosen 
People was sealed. Jeremias told the king explicitly that the 
king of Babylon would come speedily to destroy both him 
and his people. 

Attacked by the ferocious Nabuchodonosor the people of 
Jerusalem shut themselves in behind their walls and defended 


their city for eighteen months. Then the plague broke out 
and wrought terrible havoc. 

Finally the Babylonians broke in, pillaging, burning, de- 
stroying at random. With his own hands Nabuchodonosor put 
out the eyes of the king, whilst his soldiers burnt the wonder- 
ful Temple of Solomon and destroyed the Ark of the Cove- 
nant. He carried all the rich and better-educated Hebrews 
back to Babylon as hostages. 

This terrible disaster, the extent of which we can only 
faintly comprehend, took place in 586 B.C. To seek a parallel 
today we could perhaps imagine the capture and burning of 
the Vatican and St. Peter's by the Communists and the de- 
portation of the Pope and all the Cardinals to Siberia. 

The destruction of Solomon's temple and the Ark of the 
Covenant seemed to the Jews to be the final disaster, as 
though God were abandoning them utterly. 

But it was not so. 

It is when the Jews are suffering acute misfortune, when 
they are being driven along like animals under the burning 
Syrian sun, lashed by the savage whips of Nabuchodonosor's 
soldiers that their spiritual renewal begins. Their princes are 
treated with great cruelty. A ring is fixed to their lips, much 
as we fix a ring to a bull's nose, and they are dragged along 
by ropes fixed to the saddles of the Babylonian horsemen. 

Now they see clearly their guilt in turning from God to 
material things, in ignoring the warnings of the great Prophets 
who were sent to them. 

A spirit of compunction, of sorrow for sin returns to them 
and they find sublime words to express their repentance. 

"It is to this day," writes Daniel Rops, "that we sing the 
magnificent hymn of grief and hope which expresses the agony 
and hope of Israel on her way to exile." 

"Out of the depths I have cried to thee O Lord; Lord hear 
my voice' 9 

Israel remembers the great promises made to her and turns 
with hope in this dark hour to the True God. 

"My soul hath relied on his word: my soul hath hoped in 
the Lord. For with the Lord there is mercy: and with him 
plenteous redemption" 

And the Lord, a true Father, hears the cries of His errant 

He sends His prophet Ezechiel to tell the Chosen People 
that if they repented of their sins, God would forgive them, 


would allow them to return to Palestine, and would restore 
the former glory of Israel. 

In the sorrows and sufferings of their exile, the people lis- 
tened with obedience. Seventy years were they in exile before 
God permitted them to return to their Promised Land, a 
liberated people. 

In the light of what happened to the Jews we must see 
clearly that materialism, contempt for God, immorality, pride 
and unreadiness to forgive are not only sins against God but 
are serious social disasters that are dragging us to the abyss 
of Communist enslavement. 

God has sent the most highly honoured of all His messen- 
gers, the Queen of Prophets herself, to warn us of the danger, 
and He will surely not suffer His words to be despised. 

Nothing is so offensive to God as the contempt of His 
chosen ones, His rejection by those on whom He has lavished 
His special graces. 

"The Lord hath cast off His altar," lamented Jeremias. "He 
hath cursed His sanctuary." (Lam. 2.7). 

A tremendous warning indeed to Christians who alone can 
be guilty today of this special sin of treating with indifference 
and contempt the extraordinary graces of God. 

This story of Jeremias outlines the traditional method of 
God, in dealing with His chosen people; He has been ac- 
customed to rebuke them through the mouths of prophets and 
chosen representatives for their sins, to warn them that these 
sins would bring upon them all manner of disasters if they 
failed to repent. 

Looking through the old Testament, reading again the 
warnings of Noah, of Abraham, of Moses, of Daniel, of Jonas, 
and so many of the other prophets and patriarchs we find 
that the story of Fatima is truly in line with God's dealings 
with His chosen people throughout the ages. 

The words of the prophet Samuel to the people of Israel 
are almost a paraphrase of those words that Our Lord spoke 
to His chosen people through His Blessed Mother at Fatima. 

When Samuel had assembled the people, after the Philis- 
tines had crushed and defeated them in battle, he addressed 
them as follows: 

"// you turn to the Lord with all your hearts, and put away 
the strange gods from among you and prepare your hearts 
unto the Lord, and serve Him only, He will deliver you out 
of the hands of the Philistines." (1 Kings 7.3). 


It was the same old proposition put to the children of Israel 
from the earliest times. Give up their sins, turn to God with 
a humble and contrite heart and all would be well. Continue 
their idolatry of created things, their lusts, their stiff-necked 
perversity and great would be the misfortunes that the Lord 
would send them. "Woe to the sinful nation" cried out Isaias, 
"they have blasphemed the Holy One of Israel. If you be 
willing and hearken to me, you shall eat the good things of 
the land. But if you will not . . . the sword shall devour you. 
Because the mouth of the Lord hath spoken it" (Isaias 

Is not the Lord using Communism today to purify and re- 
fine His Church with suffering? He has sent not a prophet but 
the Queen of Prophets to repeat the age-old message. Return 
to God and be saved; refuse God the homage due to Him and 
suffer the disasters that will come infallibly. 

That Fatima is, therefore a true and authentic development 
of God's methods as cited in Holy Scripture cannot be 
doubted. It is modernised, of course, with a request for the 
rosary and a penance rather different from the sackcloth and 
ashes of ancient times. 

Moreover Fatima was accompanied by the miracles that 
have been God's normal method in the scriptures of con- 
vincing His creature man. 

In dealing with the disputatious Jews, Our Lord delivered 
this crushing reply to their rejection of His just claim to be 
the Son of God. 

"If I do not the works of my Father believe me not; but if 
I do, though you will not believe me, believe the works that 
you may know and believe that the Father is in Me and I in 
the Father" (Jn. X.37). 

There were two also who gave testimony at Fatima, Our 
Lady herself and God who, by His divine power wrought the 
unprecedented miracle of the sun to confirm her words. 

There is a parallel of this also in the Scriptures. 

It is related in Chapter 9 of the Gospel of St. John how 
the man born blind and cured by Our Lord, had to face the 
harsh and sceptical enquiry of the Pharisees. In a sneering 
endeavour to brush aside the miracle as of no importance 
the Pharisees declared, "We know that God spoke to Moses; 
but, as to this man we know not whence he is" 

And the man who had been blind cried out his famous 


rebuke, a rebuke that might echo in the minds of many who 
ignore Our Lady's message at Fatima today. 

"Why herein is a wonderful thing, that you know not 
whence he is, and he hath opened my eyes . . . from the be- 
ginning of the world it hath not been heard that any man hath 
opened the eyes of one born blind" (Jn. IX.30). 

An unprecedented miracle failed to convince the Jews, 
and an unprecedented miracle at Fatima has failed to make 
any impression on many Catholics in this age of crisis. 

The Message of Fatima is surely a reliable and authentic 
development of the Scriptures. 

"Jerusalem, Jerusalem" lamented Our Saviour, "thou who 
killest the prophets and stonest them that are sent unto thee, 
how often would 1 have gathered together thy children even 
as a hen gathereth her little ones under her wings, and thou 
wouldst notr (Matt. XXIII.37). 

This sorrowful lamentation was repeated by Christ's mother 
at Fatima when She sought to save the human race from 
the ravages of Communism, and of war, and was rejected. 

For all the vaunted dreams and plans that world leaders 
pursue in the name of liberty, liberty they never can have 
until they turn to God, until they hear the Heavenly message, 
delivered with signs and wonders, and with the irrevocable 
commitment of the Mother of Christ who cannot belie 

If they do these things, liberty and peace. 

If they do not, persecution, war, disaster upon disaster, 
unending tyranny. 

One simple condition, a general return to God, for the 
conquest of Communism and the greatest and brightest social 
order in history. 

"Now the Lord," wrote St. Paul, "is a spirit; and where 
the spirit of the Lord is, there is liberty" (2 Cor. 3.17). 



"And a great sign appeared in heaven," wrote St. John in the 
twelfth chapter of his Apocalypse. "A woman clothed with 
the sun, and the moon under her feet, having on her head a 
crown of twelve stars . . . and I heard a voice in heaven 
saying, 'Now is come salvation and strength and the kingdom 
of our God and the power of his Christ'/ 9 

Most commentators agree that this sign in heaven has a 
double symbolism. It refers to Mary, Mother of God, and to 
the Church. 

The appearance in splendour then of Mary Immaculate is 
a sign of Christ's triumph, the coming of His kingdom. 

This passage is interesting in view of the pronouncements 
by some of the saints and mystics that a development and 
increase in devotion to Mary will precede and announce the 
coming of Christ's kingdom on earth 

Christ is to reign on. earth in a great age of triumph, St. 
Louis dc Mo&tfort assures us positively of this in his inspired 
Treatise on True Devotion, ft is, of course, foreshadowed at 
Fatirna in the corning triumph of Mary's Immaculate Heart. 

In view of all this h can only be imagined what a tragic 
and calamitous step n would be to arrest the development of 
devotion to Mary on the pretext that it is hindering the 
development of Christian unity, it is tht increase in devotion tc 
Mary which is to bring ?bout Christian unity. 

The Mi development of Marian doctrine is the indispen- 
sable pre-requisite for the re-union of Christendom. 


The miracles of Lourdes and Fatima in this age point 
unerringly in the direction which theology is to take. 

"But they going forth preached everywhere, the Lord work- 
ing withal and confirming the word with signs that followed," 

Miracles were called signs in the Scriptures and they were 
plainly used to confirm doctrine. 

The miracles of Lourdes confirm the doctrine of the Im- 
maculate Conception, defined only three years previously by 
Pius IX in Rome. 

For the Vision, when asked by Bernadette to identify 
Herself at Lourdes uttered the significant words: 

"/ am the Immaculate Conception** 

The great public miracle at Fatima, the sign in the Heavens, 
was meant to confirm the message and we can well ponder 
upon the importance of that message when a public miracle 
unprecedented in the annals of religious history was worked 
"that all may believe". 

The excerpt from St. John's Apocalypse quoted above is 
taken from the Mass of Our Lady of Lourdes on February 

Those who take the trouble to look up the Scriptures at 
this point will notice that the liturgists have left out those 
verses dealing with the persecution of the woman and her 
child by the great red dragon. The dragon is overcome "by 
the blood of the Lamb" and it is then that the voice from 
heaven cries "now is come salvation and strength and the 
kingdom of our God and the power of his Christ" 

A great sign certainly appeared in the heavens at Fatima. 
In the majestic tableau in the skies on October 13th the 
children saw Our Lady and St. Joseph carrying the Divine 
Child with the sun between them. The infant Jesus was 
blessing the world and the tableau, Lucia noted, was more 
brilliant than the sun. 

This tableau announced the beginning of the last and final 
round of the struggle with the demon. It was October 13th, 
1917. Lenin and Trotsky were then making final preparations 
for their great coup d'etat on November 7, a day which 
began a new and terrible epoch in the history of the modern 

St. John's mystical allusion to the encounter between the 
Woman and her Child and the great red dragon seems to 


possess real meaning in this tremendous struggle that rages 
about us today. 

"And that great dragon was cast down,'* wrote St. John, 
"the ancient serpent, he who is called the devil and Satan, 
who leads astray the whole world." (Apoc. XII.9). 

The Woman clothed with the sun had triumphed and the 
Woman who stood beside the sun in the heavens at Fatima 
giving a great sign to the world at the very moment of Com- 
munism's first success in Russia, had already foretold her own 
victory over the twentieth century Red Dragon, "In the end 
my Immaculate Heart will triumph . . . Russia will be 
converted and there will be peace." 



The major problem in the Church today is to find an elite 
corps of men who will take the Gospel literally, who will 
follow the counsels of perfection. 

Throughout the Christian centuries the great Religious 
Orders have fulfilled this role. Their vows of poverty, chastity 
and obedience, faithfully observed, made them the true "salt 
of the earth" and from their ranks came the spiritual geniuses 
who enlightened Europe. 

It was the late Archbishop Downey of Liverpool who, in 
one of his witty, after-dinner speeches, suggested that every 
religious Order should go into voluntary liquidation fifty 
years after the death of its Founder. By that time, he said, it 
would assuredly have lost its spirit. 

The Archbishop was jesting, of course, for there are many 
instances in history where Orders have done truly magnificent 


work centuries after the death of their Founder. But the 
remark was thought-provoking nevertheless. It reminded us 
all that the great Orders find it far from easy to retain a spirit 
of intense dedication. It made us reflect on how greatly the 
Church depends on these "shock troops" of Christ, the de- 
voted men and women who sacrifice all for Him! 

But if the salt loses its savour! It is good for nothing any 
more but to be cast out and trodden on by men. (Matt. 5.13), 

Unseen but terrible things happen in the soul of the re- 
ligious who has abandoned Christ — under whatever pretext. 
In the Gospels the Saviour gives us the example of the house 
from which the devil has been expelled. The devil returns and 
finds it "ready for occupation"; he takes with him seven other 
devils, more wicked than himself "and the last state of that 
man", Our Lord tells us, "is worse than the first" 

Corrupio optimi pessima. The old Latin proverb tells us 
that the best, when corrupted, become the worst. 

What causes Religious to lose their spirit? 

There would be a virtually unanimous answer to this from 
the saints and spiritual writers. Religious lose their spirit and 
their vocation because of their failure to strive for perfection. 

The Religious state is often referred to by theologians as a 
"state of perfection". The Religious is a spiritual athlete who 
has a special responsibility to strive for perfection. According 
to Dr. Adolf Tanquerey "all theologians agree that Religious 
are bound to tend to perfection in virtue of their state". (No. 
367). This obligation is so grave, continues Tanquerey, that 
St. Alphonsus does not hesitate to say: "// a Religious takes 
the firm resolution of not tending towards perfection or of 
giving no thought whatever to it, he commits a mortal sin" 
What happens in practice, as we know today, is that such a 
Religious often loses his or her vocation. 

Pope Paul VI referred to these things in an address to 
Religious in Rome on August 23rd, 1964. "Therefore, it has 
seemed good to us to recall here the priceless importance and 
necessary function of religious life; for this stable way 
of life, which receives its proper character from profession 
of the evangelical vows, is a perfect way of living according 
to the example and teaching of Jesus Christ. It is a state of 
life which keeps in view the constant growth of charity leading 
to its final perfection" 

On July 10th, 1955, the Sacred Congregation of Religious 
issued a MONITUM concerning members of Religious Insti- 


tutes in Europe who are forced to live outside their houses. 
In it the Sacred Congregation gave these Religious certain 
instructions and encouragement in their own particular 

The Monitum concluded, exhorting the Religious: 

"to be faithful in keening their religious vows and to con- 
tinue constantly to offer themselves as victims to God. This 
consecration of life is the principal element of the religious 
state, never to be hindered by any temporal vicissitudes; 
and it wins for the universal Church immense treasures of 
heavenly gifts." 

At the end of Vatican II Pope Paul VI summed up the 
entire four years deliberations in one word: "renewal". Later 
he made it clear that he was not speaking of externals when 
he used the Greek word metanoia, meaning, loosely, a per- 
sonality change. St. Paul called this "putting on Christ" (Rom. 
13.14), suppressing the rebellious demands of our carnal 
nature in order to yield to reason and accept thereby the life 
of grace. 

Now, it is certain that the entire Fatima revelation can be 
summed up in one word "renewal". The Mother of Christ 
appealed many times for this "change of heart", for this re- 
jection of Satan and all his pomps and works in order to 
serve Christ, which is expressed for Christians in the vow they 
make at baptism. 

It has always been assumed that the message of Fatima was 
addressed positively and absolutely to Catholic Christians, and 
to Orthodox and Protestants only relatively. 

It is true that the Protestants and Orthodox will suffer 
equally with Catholics in a third World War, for atom bombs 
are no respecters of persons. But the message was addressed 
primarily to Catholics because the three children were Cath- 
olics and the requirements of Mass and Holy Communion, 
coupled with references to the "Holy Father", excluded in a 
primary sense any other denomination. This does not imply 
that God would not want Protestants or Orthodox to say the 
rosary and consecrate themselves to Mary's Immaculate 

Now, if the message was addressed primarily and specifi- 
cally to Catholics, we must assume that it was addressed in a 
supereminent degree to our bishops and to our consecrated 


Religious and clergy. At the Cova da Iria, our Religious were 
reminded of their duty to strive for perfection and Heaven 
itself appealed for the new elite corps of spiritual shock 
troops which the Church so urgently needs. Thus it must be 
particularly agonising to Mary's Immaculate Heart to see Her 
fateful message rejected without even a cursory study by the 
vast majority of the Religious of today. For it is from the 
ranks of the consecrated souls that the ten just men must 
come who save the city. (Gen. 18.32). 

Our Lady appealed to us all to enter into this deep union 
with Christ which is painful to slothful human nature but the 
most glorious privilege, nevertheless, which it is possible for 
man to be given. 

Christians bring the Light of Christ to all the world. There 
is no doubt of this. And without this Light the world is in 

How beautifully this is expressed in the Letter to Diognetus, 
which Daniel-Rops designates as the earliest Christian master- 
piece we possess, apart from the Scriptures. 

It was written at the beginning of the Second Century and 
contains these wonderfully clear-sighted sentences: 

"The Christians are to the world what the soul is to the 
body. Just as the flesh hates the soul and is continually wag- 
ing war upon it, so the Christians are in permanent conflict 
with the world. And just as the captive soul preserves the 
body which keeps it prisoner, so the Christians preserve the 




The main thesis of this book is the assertion that peace is 
the reward of fraternal love; wars, on the other hand, are 
the fruits of hatred and injustice. 

It is well worth touching on recent history to see how this 
theory works out in practice. It is a pragmatic age and people 
are not likely to accept our Christian theories for the better- 
ment of mankind unless we can give some solid evidence that 
they work. 

Perhaps we may begin with the great Peace Conference in 
1919 in order to unravel the tangled skein of trouble that has 
enveloped the world in this century. 

Most modern historians seem to agree that it was the Treaty 
of Versailles and, in particular the brutal enforcement of its 
provisions by troops occupying Germany that gave Hitler his 
golden opportunity to capitalise on a wave of German hatred 
of the oppressors. 

Clemenceau, the French Premier, an atheist, was deter- 
mined to crush Germany without mercy. His stern call of vae 
victis — woe to the conquered — was whispered through the 
famous Hall of Mirrors at Versailles. 

During World War I, China, backward, feudalistic, but 
desperately anxious to reach out into the twentieth century, 
fought with the West against the Kaiser's Germany. She had 
been promised freedom from the unequal treaties forced upon 
her by the various European powers in consideration of her 
help in defeating Germany and Austria. 


The war ended, the promises were forgotten, callously and 
cold-bloodedly. China was betrayed by the West. 

Her distinguished Foreign Minister, Lx)u Tseng-tsiang, a 
devout Catholic, refused to append his signature to the Treaty 
of Versailles in protest against this betrayal. Later, he was to 
abandon the world to become a priest, subsequently becoming 
the first Chinese Abbott in the Benedictine Order. 

The University students of China, the inevitable leaders of 
backward China, did not forget the betrayal and it was in 
their passionate hatred of the West that Mao-tse-tung found 
the spark he needed to promote the revolution. 

The Student Movement of the Fourth of May, 1919 was 
formed to commemorate China's betrayal at Versailles. 

It was a comparatively simple matter for the Communists 
to exploit this situation. Emissaries from Russia came to ex- 
plore the possibilities of Communism and in 1920 seven per- 
sons calling themselves Communists grouped around Professor 
Ch'en Tuhsiu and started a proletarian newspaper which 
urged the formation of trade unions. It is difficult to believe 
that the Red China colossus which so threatens the peace of 
the world today grew from this tiny but dynamic nucleus of 
seven men. It is a consolation to know that the small group of 
Fatima crusaders in the world now can also grow— if their 
members are dedicated enough. 

Just over one year later the First Congress of Chinese 
Marxists was held. It was July, 1921. Mao-tse-tung joined the 
Party in the following October. 

What was Mao like then? According to Fr. Raymond de 
Jaegher, weil-known expert in Far Eastern affairs, his pro- 
fessor at National Peking University, the distinguished Chinese 
intellectual Dr. Hu Shih, remembered him as a vital, keen- 
witted and aggressive young man who seemed to be dedicated 
to progress and burning with the fires of purest patriotism. 

It was in the harsh and unjust treatment by the European 
States of the Chinese people that Communism gained its first 
impetus in that unhappy country. 

As in Germany, so in China the seeds of hatred and in- 
justice brought their wild harvest of war and bloodshed, of 
tyranny, of tragedy. 

And the seeds of hatred, of injustice are the first cause of 
all the riots, the disorders, the bloodshed that figure so largely 
in the pages of our daily newspapers today. 

Consider, on the other hand, the humane and generous 


policy of the Americans in Japan after World War II. They 
poured more than three billion dollars into the shattered 
Japanese economy, an unheard-of gesture from a victor to the 
vanquished in war. This "Christian" policy of General Mac- 
Arthur paid handsome dividends, for the Japanese today are 
strong and dependable allies of America and an important 
force for peace and stability in Asia. 

When General Douglas Mac Arthur died a thought-provok- 
ing speech made by him aboard the U.S. battleship Missouri 
at the time of the Japanese surrender was not reported in 
most of the biographies. Part of it is given hereunder: 

"Men," the General said, "since the beginning of time have 
sought peace. Various methods through the ages have been 
attempted to devise an international process to prevent or 
settle disputes between nations. From the very start, work- 
able methods were found insofar as individual citizens were 
concerned, but the mechanics of an instrumentality of larger 
international scope have never been successful. Military al- 
liances, balances of power, leagues of nations, all in turn 
failed, leaving the only path to be by way of the crucible of 
war. The utter destructiveness of war now blots out this 
alternative. We have had our last chance. If we will not 
devise some greater and more equitable system, Armageddon 
will be at our door. The problem basically is theological and 
involves a spiritual recrudescence and improvement of human 
character that will synchronize with our almost matchless ad- 
vances in science, art, literature, and all material and cultural 
developments of the past 2,000 years. It must be of the spirit 
if we are to save the flesh." 

And on another occasion this is the manner in which he 
described our present crisis and prayed for our preservation: 

"There are those who seek to convert us to a form of 
socialistic endeavor leading directly to the path of Com- 
munist slavery. As a counterbalance to those forces is the deep 
spiritual urge in the hearts of our people — a spiritual urge 
capable of arousing and directing a decisive and impelling 
public opinion. This, indeed, is the great safeguard and re- 
source of America. So long as it exists we are secure, for it 
holds us to the path of reason. It is an infallible reminder 
that our greatest hope and faith rests upon two mighty 
symbols — the cross and the flag; the one based upon those 
immutable teachings which provide the spiritual strength to 
persevere along the course which is just and right — the other 


based upon the invincible will that human freedom shall not 
perish from the earth. These are the mighty bulwarks against 
the advance of those atheistic predatory forces which seek to 
destroy the spirituality of the human mind and to enslave the 
human body. Let us pray for the spiritual strength and innate 
wisdom to keep the Nation to the course of freedom charted 
by our fathers; to preserve it as the mighty instrument on 
earth to bring universal order out of existing chaos; to restore 
liberty where liberty has perished; and to reestablish human 
dignity where dignity has been suppressed." 

The strengtji of General Mac Arthur's moral fiber was 
especially indicated when in 1942, while accepting an award 
as outstanding father of the year, he said: "My hope is that 
my son, when I am gone, will remember me not from the 
battle but from the home repeating with him our simple daily 
prayer, 'Our Father who art in heaven.' " 

"By their fruits you shall know them," Our Lord said. "Do 
men gather grapes from thorns or figs from thistles? Every 
good tree bringeth forth good fruit and the evil tree bringeth 
forth evil fruit", (Matt. 7.16). 

The fruits of the doctrine of Christian love are peace. 

The fruits of the doctrine of atheistic hatred are wars, and 
yet more wars. 



God created man in order to communicate to him a partici- 
pation in the divine nature. 

The first man and woman, whose creation is recounted in 
Genesis 1-3, were created in grace, i.e. in the friendship of 


God. Nevertheless, they had freewill and it was fitting, in 
God's divine justice, that they should be "tested" so that they 
might be able to make a free choice of the service of God, or 
the rejection of Him. 

This set the stage for the mightiest drama in all human 
history, for it was to have, as a direct result, the Incarnation 
and death of God-made-man on Calvary. 

It is a simple historical fact that our First Parents rebelled 
against God with utterly catastrophic results. 

This initial revolt of Adam and Eve carried with it a chain 
reaction of subsidiary revolts. Divine love being immediately 
extinguished in man, his sensitive nature began to rebel against 
his reason. And creation itself began to rebel against man, 
hitherto its overlord. Divine love had been the bond which 
united all creation. It had preserved order in man's own 
being. It bound him to his fellow-men; it linked all with God. 

When this Divine love disappeared, harmony had fled. Man 
was now naturally a rebel prone to defy all authority. Cre- 
ation itself broke up into a welter of warring elements. The 
orders of reason were now resisted by man and then flouted. 
Each sensitive appetite pursued its own reckless course of 
gratification regardless of the welfare of the person. 

In the state of justice, a stream of delights had overflowed 
from the higher faculties to the lower. This ended abruptly 
with sin. The senses were now to clamour in vain to the 
higher faculties for these delights. 

Dark clouds of ignorance began to gather in the hitherto 
serene heaven of man's mind, as the senses openly rebelled 
against reason. Man began to find it unpleasant and difficult 
to contemplate truths which conflicted with his own perverse 
inclinations. He developed an affinity, a sympathy for error. 
The stage was set for the bloodshed and violence, the cruelty 
and oppression of which the history of the human race is so 
melancholy a record. 

There were several direct punishments meted out to man 
because of the Fall. The first was death. Man, taken from the 
dust of the earth, was to return to his parent dust at death. 
The second was labour. "In the sweat of thy brow shalt thou 
eat bread** (Gen. 3.19). Eve was told that she would bring 
forth her children in pain, that she would be under her hus- 
band's dominion all the days of her life. (Gen. 3.16). 

The Church teaches that the entire human race fell into 


disgrace with Adam its head. The Mother of Christ is excepted 
of course. 

As we know, the transmission of the evil effects of Adam's 
sin, the loss of the preternatural gifts of immortality, infused 
science, integrity, etc., which our first father originally en- 
joyed, is regarded by some as unjust. 

Why, asks modern man, should I suffer the evil effects of 
a sin I did not commit? 

But, in fact, God has anticipated the question and has 
more than recompensed man for this seeming injustice. 

Adam's sin was serious, constituting an infinite transgres- 
sion by reason of the infinite dignity of the offended Majesty 
of God. 

No human sacrifice could make reparation, and this is 
where we must remember that God is bound by His own 
divine attribute of justice. 

So inexorable is the follow-through of this justice that the 
Second Person of the Blessed Trinity must become man and 
sacrifice Himself to make the infinite reparation that is re- 


This theology of redemption accords perfectly with reason, 
as theologians from Justin, Irenaeous and Tertullian onwards 
have pointed out. 

Just as Adam communicates his sin to corrupt and disgrace 
human nature, Christ the Redeemer communicates His divine 
merits to restore human nature, and raise it to a far higher 
condition than its original state of natural happiness in Eden. 
First the person of fallen man is restored by the infusion of 
the life of Christ at baptism. Then the nature is gradually 
restored by the discipline of a Christian life and the gradual 
increase of sanctifying grace in the soul. This is an individual 
effort of man's own free will, an effort made possible by the 
help of God's grace. But the attainment of complete moral 
integrity is impossible. And the death sentence remains, as 
also the laborious acquisition of knowledge. 

It is significant that we all participate in the evil effects of 
Adam's sin but we are not affected — in our nature that is — 
by the sins of other members of the human race. 

Similarly we are all, if we choose to be, partakers in the 
Divine merits of Christ, but the merits (sanctifying grace) 


of all other members of the human race are not communi- 
cable. (Although the satisfactory and impetratory value of 
their good works is communicable.) 

Christ became the New Adam, the new head of the human 
race in place of Adam. 

Mary, as the Patristic writers were quick to notice, became 
the New Eve, 

Eve co-operated substantially with Adam in the ruin of the 
human race. Mary co-operated substantially with Christ in 
its restoration to the friendship of God. Mary's obedience 
repairs Eve's disobedience. Christ's obedience blots out 
Adam's disobedience. 

But, just as Mary's obedience could never have saved the 
human race without Christ's, so Eve's disobedience could 
never have harmed the human race without Adam's. For 
Adam's sin, not Eve's, is the cause of humanity's loss of 
original justice. 


The entire theological structure is based on the assumption 
that Christ saves us because He can represent us as our true 
Brother, a genuine representative of the human family before 
the throne of God to plead for us there. This He does because 
of the human nature which Mary gave Him by her free assent 
to the proposal of the Archangel. It was necessary for Him to 
be a human being in order that His divine merits could be 
communicated to men, His blood brothers. 

We appear before the throne of God clothed in the merits 
of Christ, and that is the essence of redemption. 

The symmetry is perfect Christ appears vis-a-vis Adam. 
Mary appears vis-a-vis Eve. Adam's sin runs like a dark stain 
through all the human family and explains why we are born 
with inclinations that are selfish, proud, perverse. 

Christ's merits run, potentially at least, through all the 
human family, like a brilliant eraser of that stain, uplifting all 
humanity and enfolding it with the glory of a Divine presence. 

The French saint, Louis de Montfort, goes even further with 
that beautiful analogy. 

He acknowledges that Christ's merits, like Adam's demerits, 
are communicable, so that the human race is lost in Adam, 
restored in Christ. 

But what of Eve's demerits? She was the prime mover in 


the tragedy of the Fall. In some mysterious way her demerits, 
absorbed in those of Adam, are communicated to the human 
race. For her sex all through history is to bear the stigma of 
her sin. (Gen. 3.16). 

And this is where St. Louis surpasses himself. He tells us 
that Mary communicates to her children her own merits and 
virtues, that she bequeathed these to her children by her testa- 
ment when she died. Thus, the consecrated servants of Mary 
appear before the Eternal Father, he tells us, clothed in 
'double clothing' (Prov. 31.21) in the merits of Jesus and 
Mary. The analogy with the demerits of Adam and Eve is 
complete. The statement of St. Louis is perfectly fitting. 

All Mary's gifts and prerogatives come from God and no 
praise of Her can be derogatory of the Divine dignity. 


Without question, all men are true brothers and all men must 
be treated by the true Christian with reverence and respect 
as sons of God. 

Jesus Christ is the true Brother of all men, and it is in the 
logic of this that He suffers with mankind, uplifts and redeems 

This unity, this powerful reason for loving men, is su- 
premely important in today's world of racial tensions, of 
hatreds, of disrespect for the dignity of the person and of the 

Christ emphasised this very point in St. Matthew's gospel 
when He warned of how He would judge the world on the 
last day. 

"But I say to you, as long as you did it to one of these 
My least brethren, you did it to Me." (Matt 25:40). 

Please Note 

Some readers may object to the term creation of man, as 
described in Genesis, holding rather to the theory that man 

No reputable scientist would hold that evolution is anything 
more than a theory. And it is becoming more and more 
widely regarded as a pseudo-scientific theory. 

It is now 115 years since Charles Darwin published "The 
Origin of Species", the work that was hailed as providing a 
"mechanistic" solution to the problem of how man came to 


be. In that time there has been a frantic search by biologists 
and palaeontologists to find what they call the intermediary 
fossils or missing links. The search has been a total failure. 
Not one valid missing link has been discovered. The Piltdown 
Man, Java Man and Peking Man fossils have all turned out 
to be hoaxes. 

Many theories of how evolution works have been put for- 
ward, by Lamarck, Darwin, De Vries and others. All, without 
exception, have been abandoned as impracticable. Prominent 
former evolutionists like Bounoure and Rostand have referred 
to it as a "fairy tale for adults". 

Another French scientist, Dr. Maurice Vernet, the author 
of La Vie dans TEnergie Universelle (Paris, 1966), says flatly 
that biology no longer makes sense without the assumption 
of a Prime Mover to explain life. Dr. William Tinkle (a 
geneticist listed in American Men of Science), says in his 
recently published book, Heredity: A Study in Science and the 
Bible that he can name more than 300 men with advanced 
scientific degees who do not believe in "evolution." 

Researches made by Rev. Patrick O'Connell and outlined 
in his books, Science of Today and The Problems of Genesis 
and others, indicate that the solid scientific evidence that has 
come to light in this century supports the traditional teaching 
of the Church on the origin of man, on the specific creation 
of Adam and Eve by God, and on the consequent unity of 
the human race as brothers, as sons of the same Father. 

If it is a scientific "hoax", how is it that evolution has been 
widely propagated as "fact" and not merely as the hypothesis 
that all reputable scientists know it to be? 

In general, it may be said that there has been a massive plot 
on the part of the powers of darkness to discredit Christianity 
and the Bible through the use of this unscientific and unproved 
theory. But the truth is great and it will prevail. The long 
night is coming to an end. 

Those interested in the current scientific exposure of the 
evolution hoax are advised to subscribe to the writings of 
Henry M. Morris, Ph. D., Director of Creation Science Re- 
search Center of Christian Heritage College, 2716 Madison 
Ave., San Diego, Cal. 92116. 




The first reaction of many who read the foregoing chapters 
may be an aversion to the idea of prayer and penance. They 
may come to the conclusion, somewhat superficially, that if 
they embrace a life of prayer and self-sacrifice, they will 
surely be unhappy. 

But, in fact, the very reverse is true. Nothing assures a deep 
and enduring happiness so much as simple obedience to God's 
commandments; and it is written in the Gospels that those 
who sacrifice themselves for the kingdom of God will receive 
an hundredfold even in this life, and in eternity, life ever- 
lasting. (Mark 10.30). 

The consecration to the Immaculate Heart of Our Lady, 
asked for at Fatima, will lead us to the greatest happiness 
possible to us in this vale of tears. The experience and wisdom 
of the saints amply demonstrate this. 

Possibly the greatest good that can come from the practice 
of a perfect consecration to the Blessed Virgin is the fact that 
it enables a Christian to live his life to the full, to attain what 
philosophers have called the summum bonum. The Greeks 
indeed referred to this as the peak of natural happiness. But 
for the Christian it has a far deeper meaning than the attain- 
ment of a merely natural happiness. 

If the following of Christ gives us an hundredfold in terms 
of human happiness even in this life, then a perfect formula 


of consecration to the Blessed Virgin, being in itself a perfect 
form of consecration to Christ, must be the crowning achieve- 
ment of philosophy and theology down through the ages. 

Natural and supernatural happiness go together, of course, 
a fact that is not always realised. "It is only by striving to live 
a supernatural life" writes Fr. Edward Leen, "that man will 
succeed in living a truly natural life. Grace, in perfecting 
nature, keeps nature true to itself . , ." 

Another writer, Mgr. Bolo, tells us that a soul in possession 
of the Holy Spirit has "the very quintessence of happiness, 
for the inspiration applies its action to the centre of the soul 
and touches the mainspring of all felicity" 

There are two fundamental errors by which men are con- 
fused in this matter of seeking happiness. The first is well 
known — the belief that happiness consists in an opposite con- 
dition to some trial or viscissitude through which we may 
happen to be passing. For example, the sick imagine they 
would be perfectly happy if they regained their health, or the 
poor sometimes believe that they would find happiness in 
riches. The ageing, with their bald heads or grey hair, sigh for 
their lost youth, and like Faust, feel that they could trade 
their very souls to regain it. 

That these are illusions is amply demonstrated by a glance 
at the daily newspapers, for the rich, the physically well and 
the youthful are all listed among the frustrated and the 
bitterly unhappy, and amongst the suicides. 

The other fundamental error of men is the belief that, by 
depriving themselves of some pleasure, they will necessarily 
make themselves unhappy. 

The erroneous belief that penance is synonymous with un- 
happiness is the fatal illusion of our times. It prevents, at one 
stroke, the entry of millions on this golden path by which men 
may reach union with God and all happiness. But the pleasure- 
seeker, the hon vivant — even when his pleasures are lawful in 
themselves — finds ultimately that his attachment to these 
things has provided only an escape from reality, that it has 
not led him one single step towards the "good life" towards 
that elevation of the soul which can only come from detach- 
ment from created things. The ultimate fate of the pleasure- 
seeker is inevitably boredom, frustration, ennui. 

In the pagan world we find Cleanthes, one of the greatest 
sages of antiquity, abandoning an easy and luxurious life to 
serve the field-labourers of Athens. And one wonders what 


the modern Sunday golfer would think of Seneca's assertion 
that happiness is the result of virtue and that pleasure is "a 
low, servile, weak, perishable and shameful thing." (De Beata 

The second error and illusion referred to above is the chief 
obstacle to the common practice of St. Louis de Montfort's 
consecration to Jesus through Mary, for St. Louis makes it 
clear that we cannot attach ourselves sincerely to Jesus 
through Mary without surrendering — gradually perhaps but 
inevitably — our natural attachment to creatures. 

The first essential of St Louis' consecration formula is the 
renunciation of our own wills for the will of God — and we 
must remember that God wills our greatest happiness, here 
and hereafter. 

As man's will impels him to seek pleasures, luxuries, sensual 
attachments of all kinds we find that an almost immediate 
crisis arises for the newly arrived client of Our Lady. St. Louis 
himself says that the greatest number will stop at what is 
exterior in this devotion, and will go no further. 

How then can we give this powerful "secret of grace" to all 
the world? The path thereto is penitential, but modern man, 
standing on the edge of the howling wasteland to which his 
lusts and his materialism have brought him, may well listen 
to the wisdom of the ages that he has long since abandoned. 

This is the "radical" new theory which must capture his 
attention, that penance brings happiness not only to indi- 
viduals but, in its pervasive influence, to families and societies, 
to communities and nations, and to all the world. This is the 
message given us throughout the ages by prophets and 
patriarchs, in the lives of Christ and His Mother, in the 
apparitions of Lourdes and Fatima, in the constant teaching 
and practice of saints and evangelists. 

Its acceptance by the modern world throws wide the gates 
leading to widespread knowledge and practice of St. Louis de 
Montfort's luminous theological masterpiece and consequently 
to the greatest age of faith in the history of the world. 




// the blind lead the blind they both fall into the ditch 
(Matt. 15.14) 

If the world is in darkness today, threatened with a breakdown 
of civilised society on one hand, and atomic annihilation on 
the other, it is imperative that we seek a diagnosis of the 
trouble. A correct diagnosis must precede a cure; until the 
present world situation is intelligently analysed there can be 
no hope of improvement. We have already diagnosed a serious 
and widespread spiritual atrophy as the root cause of the 
crisis. Let us study now its effect on political life. 

The blindness of the secular state in the political arena has 
been the indirect cause of the deaths of millions of human 
beings innocent of any crime. As stated above, this blindness 
in political life has its roots in the spiritual aridity of the 
souls of the people. 

The Popes have given us Divinely inspired guidance in 
matters which appear to be political, but which are, in fact, 
of deep spiritual import. The failure of the leaders of Christian 
nations to listen to Papal advice has drenched Europe in blood 
and made our century the most violent in history. 

It is known and recognized that Marxist Communism has 
been trenchantly condemned by the Popes from Pius DC to the 
present day. 

Against the most pressing advice of the Popes, the leaders 
of Christian States recognised Communist "governments", 


giving them a dignity to which they were not entitled, a legal 
authority they did not possess, and prerogatives which would 
enable them to destroy civilised living in the whole world. 

Even the Communists have admitted that Stalin was a 
tyrant and an oppressor, an enemy of the people of Russia. 
Yet he was recognised as the legal ruler of the Soviet Union 
by Christian Europe even though it was the avowed purpose 
of the conspiracy which he headed to destroy the Christian 
faith and all belief in God in Russia and throughout the 

By 1924 most European powers had recognised the Com- 
munist government as legal, mostly for trade reasons. At the 
time Stalin was recognised as legal ruler of Russia, in 1933, 
by America and Australia, he was in the very act of order- 
ing the wholesale starvation of the Kulaks, the peasant farmers 
who were resisting his harsh "collectivisation". Kravchenko, 
a reliable witness of these events, reported that 20,000,000 
perished, that their slaughter was deliberate, well-planned and 

This "legal recognition" was all-important for Stalin. It 
elevated a criminal conspiracy to the status of a government, 
gave him enormous help through "diplomatic privilege", and 
enabled the Marxist virus to infiltrate and infect all the 
nations of the world. Above all, it was a betrayal of God and 
that constituted its essential malice. 

It can be demonstrated that the great political problems 
and confusions of the modern world began with this act of 
betrayal which was in some sense the first step in the great 
political apostasy of today. 

The world has suffered greatly because of it, uncounted 
millions have died as a result of it. But the blindness still 
persists and will persist until men pray again. 

The secular states were told in many great encyclicals and 
allocutions of the Popes how to deal wisely with Communism. 
The new ideology was condemned severely by Leo XIII in 
Allegiance to the Republic and Christian Constitution of 
States, and it was Pius XI who told us in 1937 that "Com- 
munism is intrinsically evil and no-one who has any concern 
for Christian society may collaborate with it in any enter- 
prise whatever." (Encyclical on Atheistic Communism). 

The encvclical Allegiance to the Republic was issued by 
Pope Leo XIII in 1892. 

This great Pope was already aware of the attempt by God- 


less men to seize political power in order to suppress religion. 

What lawful authority would such rulers have? What lawful 
authority do the rulers of Communist nations have today? 

Pope Leo led off with a definition of law. A law, he said, 
is a precept ordained according to reason and promulgated for 
the good of the community. 

He made it clear immediately that laws which are hostile to 
God and to religion should never be approved. On the con- 
trary, he said, it is a duty to disapprove them. 

As soon as the State refuses, he continued, to give to God 
what belongs to God, then by a necessary consequence it re- 
fuses to giwe to citizens that to which, as men, they have a 

The great Pope clearly foresaw the dangers threatening the 
twentieth century, for he goes on: 

"Whence it follows that the State, by missing the principal 
object of its institution, finally becomes false to itself by deny- 
ing that which is the reason for its own existence, namely God 
. . . All citizens are bound, therefore, to unite in maintaining 
in the nation true religious sentiment, and to defend it, in case 
of need, if ever, despite the protestations of nature and of 
history, an atheistical school should set about banishing God 
from society and annihilating the moral sense even in the 
depths of the human conscience" 

Later, in his Christian Constitution of States, Pope Leo 
was to proclaim: 

"It is a public crime to act as though there were no God." 

"Nature and reason," the Pontiff went on, "which command 
the individual devoutly to worship God in holiness, because 
we belong to Him and must return to Him, bind also the 
civil community by a like law." 

This question of the inalienable rights of man is crucially 
important. An inalienable right is one that cannot be justly 
taken away by any power on earth, a right that is inherent in 
human nature itself, a right that is given to man by God. 

As we know, the American Declaration of Independence 
issued on July 4th 1776 opened with these noble words: 

"We hold these truths to be self-evident: that all men are 
created equal; that they are endowed by their Creator with 
certain inalienable rights; that among these are life, liberty 
and the pursuit of happiness; that to secure these rights gov- 
ernments are instituted among men, deriving their just powers 
from the consent of the governed; that whenever any form of 


goverment becomes destructive of these ends, it is the right of 
the people to alter or abolish it." 

By recognising the Communist conspiracy in Russia as a 
legal government America helped to take away this right of 
self-determination from the Russian people, helped to consoli- 
date the criminal conspirators in power. 

The Soviet ralers never even pretended to recognise these 
inalienable rights of man and they do not do so now. In fact it 
can be truthfully said that Communism has no reason for its 
existence other than to take away the inalienable rights of man, 
the principal of which is the right to worship God in holiness, 
in justice, and in truth. 

As is well known their system of internal espionage, with its 
ubiquitous secret police makes it impossible for the unfortunate 
Russian people to rebel. 

In recognising such a conspiracy as a government, and giv- 
ing it indispensable help by means of diplomatic privilege and 
immunity, have we not become, in some sense, accomplices in 
their crimes against the Russian people? 

It is clear that, when the American and European govern- 
ments recognised the militantly atheistic dictatorship of Joseph 
Stalin as the legal government of Russia in the twenties and 
thirties they perpetrated a grave injustice against the Russian 

How grave the injustice is shown by the rivers of blood that 
have flowed in the Soviet Union in the ensuing decades. For it 
is clear that diplomatic recognition and help from the West 
established the murderer Stalin in power. 

The Communist conspiracy channeled its deadly poison 
through many of the countries of the world by means of the 
precious diplomatic immunity granted it by blind politicians in 
the free world. 

We have only to read Anatol Kuznetsov's articles, released 
in the Daily Telegraph, August 1969, to realize whom the 
various Soviet Embassies represent. They don't represent the 
Russian people, that is certain. 

"Democracy will be safe" wrote the great Greek sage Solon 
six hundred years before Christ, "when he who is not injured is 
just as indignant as he who is." 

There is little indignation today for the millions of innocent 
people who have been murdered under Communism in Russia, 
in China, in Vietnam. The victims are quietly buried, unwept, 
unhonoured and unsung. But we shall meet them again on 


the Last Day, when all these accounts will be settled by a just 

These matters are being brought up in a rather agonising 
hour in history, an hour in which the oppressors of the Russian 
people have at their disposal enough terror weapons to destroy 
the civilised world, and the Russian people as well. 

Who has the answer for such a fearful dilemma? 

A challenge to the Soviet Communists in a global war may 
well be an act of madness; we can turn only to God. 

It is absolutely clear from reliable internal reports on Soviet 
Russia that the Communist regime could be destroyed from 
within by an internal upheaval, and it is for this we should 
work and pray. 

All things are possible to God who can easily preserve us 
from the dangers of Soviet Russia's hydrogen bombs — if only 
we pray. 

But let us remember well that it is the politicians who have 
let us down, not the Popes. 

It is the blindness, the lack of insight in the political leaders 
we have elected which has created the Frankenstein monster 
that threatens us today. 

It is the wisdom of the Popes that would have saved us, 
the sagacity of the great Leo XIII — Lumen in coelo he was 
called — which would, had his advice been followed, have 
spared the world from much of the sorrows and bloodshed 
of this age. 



It is inevitable that a new generation of youth, better edu- 
cated in a technical or technological sense, literate, sophisti- 


cated and somewhat spoiled by an unprecedented affluence, 
should be disturbed and agitated in today's world. 

They face an uncertain future with a constant, and to them 
inexplicable, succession of wars threatening their happiness 
and their lives. 

They have, in Western civilisation at least, little or no moral 
and spiritual patrimony handed down to them from their 
faithless ancestry. In the important department of philosophy 
they are orphans — and they know it. Bewildered, they have 
become the prey of slick demagogues, unscrupulous agitators, 
hypocritical politicians. Frenzied dictators and political pied 
pipers have shouted attractive slogans and ideologies at them, 
only to lead them into the ditch to which the blind invariably 
lead the blind. 

The frustration of youth today is understandable, and to a 
very large extent, excusable. The university students, as the 
intellectual elite of today's youth and its articulate leaders, 
capture the headlines with riots on campus, vandalism, mob 

Now that the draft for the war in Vietnam has ended the 
riots have subsided, but the frustration remains and will re- 
main until the vacuum is filled in the souls of our modern 
youth. Many of our most talented students realise the in- 
trinsic worthlessness of the education they are receiving. In 
despair they turn to the reckless pursuit of sensual pleasures, 
to drugs, and sometimes to suicide. 

Who is responsible for this failure in education? 

It is a fact that most universities today care little about the 
moral or philosophical background of faculty staff. It is held 
to be illiberal to refuse a man an appointment if he is a Com- 
munist or an atheist. But a professor or lecturer at a uni- 
versity should be required to have, as a condition sine qua non 
to his appointment, a dedication to truth. The Greeks held 
that those who taught the youth of the nation held the most 
honoured and responsible positions in the nation. But, if a 
university professor is confused and is in error on the really 
great questions of essence and existence, questions relating to 
the meaning of life, to higher metaphysics, etc., then it is 
surely unwise to place him in control of the nation's youth, no 
matter what other qualifications he may have. As Christians 
know very well, such a man may become an instrument of 
the powers of darkness. 

Of course it will be considered naive to raise such a ques- 


tion in a pluralist society which sees no harm in atheism, or 
in moral corruption and unnatural vice. 

The question is raised to underline the fact that in agreeing 
to such appointments we are doing something our ancestors 
would never have considered wise, something which is proving 
to be unwise if we are to judge from its fruits. 

The Greeks were right. High moral qualifications should 
be expected from the man who essays to teach the youth of 
the nation. 

The university has been traditionally a centre for giving a 
comprehensive education to its students. As a first essential a 
university must decide if God exists, for all education must 
take its character and its orientation from the question of 
God's existence. In other words, theology has to be the first 
and most indispensable of the academic disciplines if the 
university is to gain the respect of its students. 

The entire meaning of life revolves around creation, for, 
if we have been created, we simply must know who created 
us and why. And of course we must know if there is life after 
death. Even the most primitive of human minds should be 
able to see the relative unimportance of technology in com- 
parison to this. 

Christian parents in recent years have been bitterly dis- 
appointed with the results of university training for their sons 
and daughters. Only too often, the university milieu has been 
infected with agnosticism and secular humanism. In such a 
spiritual climate faith is eroded, morals are corrupted, lives 
are ruined, and souls may be lost forever. 

We have, it seems, reached a crisis in higher education. 
Expensive buildings there may be but it is useless to provide 
magnificent buildings and appointments if there are no en- 
lightened professors and lecturers to go with them. 

Buildings and appointments say nothing to the soul of man. 
Modern technocrats or technicians are not necessarily edu- 
cated in the old sense of the word. They would have little 
affinity for example, with the philosophers of Attica who 
walked in the "groves of Academe", much less with the in- 
spired writers and brilliant thinkers who have interpreted 
Christ's gospel for us and given to the world the greatest 
civilization it has known. 

The word educate meant, in the old sense, to lead forth 
e — ducere — and, in the days of Charlemagne and Alcuin it 
surely meant to lead forth from the darkness of paganism to 


the light of the Gospel. How then can an atheist professor 
truly educate his pupils? He may train them in various exact 
sciences, give them the ability to take out $20,000 per year 
from some Corporation. But none of the wise men of the 
past, not Plato or Aristotle, Seneca or Confucius or Buddha — 
none of them would have confused this with education, which 
is, primarily, a search for one's identity and a search for 

Men have asked fundamental questions from the beginning 
of time: Who am I? How did I come to be? What am I doing 
here? Is there a life beyond the grave? How can I attain peace 
of soul, happiness, true love? 

The achievements of the astronauts rivet our attention to 
the fact that we are fellow travellers on this space ship called 
earth, that we are constantly orbiting the sun in the trackless 
wastes of space. 

How utterly extraordinary it is! What human mind is there 
which can fail to marvel at this journey of man through space! 
What unseen power has flung this planet Earth into the 
cosmos, enriching it with all that man needs for his suste- 
nance, guiding it constantly into the narrow elliptical orbit 
from which it must not deviate if we are to live? 

Whence did we come? Where are we going? 

Modern man needs to know the answers with desperate 
urgency, for there is an atomic "sword of Damocles" sus- 
pended above his head. 

What will the historians of the future say of this age? What 
will they say of its youth? 

It is not possible to answer these questions at this stage for 
the great drama has not reached the denouement, the climax 
which will fill the soul with awe; in the full apocalyptic gran- 
deur of the spiritual crisis shall we see what our youth are 
made of. 

Their discontent, their anger and frustration are laudable 
insofar as they imply a rejection of the materialistic values 
of their fathers and mothers. But this is praiseworthy only if 
they have the character to rise to a challenge, to seize that 
"tide in the affairs of men" which God will present to them 
eventually. For our youth are not to be left permanently with- 
out leadership, without a light to guide them into a better 
world order. Have our youth the courage, the resolution, the 
idealism to follow the light, even unto great sacrifice, into the 


valley of death itself? There are many indications that they 



It is no exaggeration to say that Christianity, fully lived by 
the generality of men, would enable mankind to reach the 
maximum happiness possible to it in this vale of tears. 

It is, in fact, a common assumption of spiritual writers that 
Heaven begins here on earth when sanctifying grace enters 
the soul at baptism. This Divine life which, as St. John tells 
us, is love itself, communicates itself like a light to other 
people and gives some faint promise of the paradise to come. 
For grace, as we have noted, is called glory in exile. 

It is curious that the existentialist Jean Paul Sartre, when 
asked if he believed in hell, is said to have replied, "hell is 
other people", 

Sartre, alas, does not have the gift of faith. For the Chris- 
tian, it can be said that Heaven is other people. For the Chris- 
tian is bound by the express teaching of the Church and of 
St. Paul in particular, to see and reverence Christ in his 

The history of the human race is, it must be confessed, a 
melancholy record of cruelty and oppression. "Man's in- 
humanity to man," wrote Robert Burns, "makes countless 
thousands mourn." Could man ever be persuaded to believe 
that, in meeting his fellow-man, he was, in some sense, having 
an encounter with the Infinite God? 

We know from any number of private revelations that 
angels, when they appear to men, are superhumanly beauti- 


ful. We know that their angelic intellect is such that the most 
gifted of men is, compared to the least of the angels, un- 
utterably and abysmally stupid. We have it on the word of 
Our Lord Himself that the just who die in grace are as the 
angels of Heaven endowed with an eternal happiness and 
bliss that no human tongue could describe. (Matt. 22.30). 

Each man or woman we meet must be seen then as having 
a Divine image, as a soul on its journey to eternity. For this 
reason, we owe each other reverence and love, and this ap- 
plies to all nations and all classes, for, in order to have this 
incomprehensible dignity, it is simply necessary to be a man, 
redeemed by the Precious Blood of our Brother Jesus Christ, 
called by God to occupy the princely thrones from which 
the fallen angels fell by pride. (Apoc. 12.4). This is the 
premise from which we draw our ideal of Christian love. 

This is the greatest ideal which can possibly be put before 
the wavering, uncertain mind of man. If he seizes on this 
ideal, perceives its sterling worth, its truth, its validity and 
acts on it, then he reigns as a prince, both in this life and the 
next. For the trials and vicissitudes he may have to endure 
here on earth, far from harming the inner peace and happiness 
of his soul, actually enrich these spiritual qualities. That is 
why God permits His chosen ones to suffer in this life. 

It is not intended for one moment to ignore the difficulties 
of living a spiritual life. Every mature person knows the chal- 
lenge that Christ offers us in asking us to take up our Cross 
daily and follow Him. The pain to our sensual nature, dis- 
ordered and disoriented by Original Sin is there. But it must 
be insisted that Christ the Redeemer is strictly faithful to His 
solemn promise that His followers would be one hundred 
times happier, even in this life, than those who sought grati- 
fication in their sensual appetites. This can even be proved 
statistically, for countries which have degenerated morally 
usually have a higher incidence of suicide and nervous dis- 
orders than others. The one single simple constituent in the 
natural order that unites the human race is that we all seek 
happiness. Even the bank robber robs a bank in the pathetic 
belief that the proceeds of his robbery will enable him to be 
happier. The bank robber, like all criminals, is tragically 
deficient in philosophy. 

It can be said that no nation can be greater than its phi- 
losophy for wisdom is the quality that most elevates man 
above the animals. Wisdom is the proper use of knowledge 


and it is wisdom to see God's signature in the universe, to 
adore Him and to obey His commandments. Jesus Christ is 
called by the saints the Incarnate Wisdom and He is identified 
with the beauty of nature in that inspired verse of the Irish 
poet Plunkett, "/ see His blood upon the rose, and in the stars, 
the glory of His eyes . . ." 

Christ, then, represents the ideal par excellence for the 
human race, the indispensable Sun of Justice whose rays 
illumine all men, the glowing Furnace of love, in which we 
are all united, in love. 

The least thing done for Christ brings rewards, in the 
natural and supernatural orders, beyond all measure. Truly 
he could say of His divine mission, '7 am come that they may 
have life, that they may have it more abundantly" 

Is history itself against us in believing or hoping that so 
sublime an ideal could really motivate men, colour their 
thinking, raise them above the selfishness and corruption of 
the past? Cynics may indeed laugh at the idea that human 
nature as portrayed in the pages of history, could change so 

Nevertheless, the age of Christian triumph foreshadowed 
in the prophecies at the beginning of this book does indicate 
some great and unprecedented acceptance of the Christian 
ideal by men. This was clearly referred to by Our Lady in 
those memorable words, "In the end, my Immaculate Heart 
will triumph, Russia will be converted, and an era of peace 
will be conceded to the world." 

What will this new Christian social order, referred to in so 
many prophecies, be like? 

There will be, without doubt, a vast refinement of manners, 
motivated by a sincere fraternal love between men. 

In this glorious age, men will see Christ in their neighbour, 
no matter how poor, how illiterate, or of what race or nation 
he may be, lest they merit the rebuke given to Saul, '7 am 
Jesus, whom thou persecutest" (Acts 9.5). 

It will be an age of mass conversions, as St. Louis pre- 
dicted, with vast numbers of the non-Christian races embrac- 
ing Christianity. 

It is unnecessary to say that, in such an age, extreme 
poverty and starvation will be banished, although, in the 
Church, there will be a great love of evangelical poverty. 
Money will simply be considered to be "filthy lucre" — as St. 
Peter and St. Paul both referred to it— unworthy of the notice 


of the Christian sincerely striving for the glories of eternal 

The sudden removal of the great armaments programmes, 
the immediate decrease in the incidence of crime, the greatly 
increased output in production as a result of a Christian in- 
dustrial and social conscience — all these things will lower 
taxes to a small fraction of what they now are. 

Science will truly serve man, in this great age, as God 
intended it to do. Freed from concentration upon weapons of 
destruction, this will surely be an age of almost incredible 
technological and scientific advancement. Deserts will bloom 
and crops will double and treble under the force of man's 
God-given genius. 

Reason also tells us that it must necessarily be the greatest 
age of all time in art, in literature, in architecture, in music, 
in all that enobles and inspires the soul of man. 

Does all this mean that the cross will be eliminated from 
man's life, that the new Christian social order will be some- 
thing of a "paradise on earth"? 

This can never be, for the very purpose of existence is to 
try man, as gold is tried in the furnace. 

The corruption of man's human nature will still subsist, 
and he will still be subject to serious temptation. The proper 
will of man will still struggle against the Divine will, and the 
self-denial which faith and reason command will still be pain- 
ful to him. 

The important thing is that man, in this golden Age of 
Mary, will carry these crosses with far more ease, with far 
more merit and far more glory. 

Enlightened as to the shortest, easiest, most perfect and 
secure path to Jesus, modern man will travel this via immacu- 
lata with giant strides, without retracing his steps, with lights 
and graces unknown to those who try to reach perfection in 
other ways. 

This then, is the new City of Man which lies just over the 
horizon, beyond, perhaps, the dark clouds of Satan's final 
triumph. This is the great age which is brought so much nearer 
with ever consecration of a soul to Mary's Immaculate Heart, 
with every resolution of a soul to pray and do penance as 
Our Lady so urgently begged us to do at Fatima, 




For centuries men have quoted St. Thomas' five proofs of 
the existence of God; they have cited the miracles which 
abound in every age to support Christian revelation — and 
which are present in abundance in our own age. The heavens 
have consistently shown forth the glory of God, the firma- 
ment declaring the work of His hands. 

And still we hear the ultimate absurdity, "there is no God". 

Objectively speaking, it can be said that the most obvious 
thing in all the world is that a Supreme Being, a Creator, 
exists. In spite of all this there are some who are considered 
learned and intelligent who tell us "there is no God". 

Curiously enough this is still another proof of the existence 
of God. For it is true to say that, in general, those who be- 
lieve are those who pray. And those who do not believe are 
those who do not pray. 

Hence it is obvious that God punishes the proud and the 
perverse souls who refuse to pray, by withholding His divine 
presence from them. They are left by the most just God, in 
darkness. They cannot see what any child can see, that there 
is a God. 

But the man who prays perse veringly is not left in doubt. 
For God reveals Himself to such souls, and consoles them 
with His graces, so that all the mysteries of life are revealed 
and the sufferings and trials of this life are seen in the most 
noble context of the sufferings of Calvary. 

The marvellous plan of creation and redemption is un- 


ravelled before the mental gaze of the man who prays to God 
through Jesus Christ. 

But no light can pierce the thick cloud of darkness that 
envelops the mind of the atheist, the man who refuses to 

He will deny the most sure evidence of his reasonings, will 
be unimpressed by the most staggering miracles worked to 
prove the existence of God. 

The intricate design of the universe, found in the cosmos 
as well as in the marvellous plant and animal world, cry out 
to us, affirming the presence of a Supreme Designer. 

The laws which govern the Heavenly bodies, the tides, the 
seasons, presuppose a Divine Lawgiver. 

The countless effects we see around us have causes. In 
biology we trace life forms back to a necessary First Cause. 
For at some point in time life began on this planet. 

Who created that life? 

There is a tremendous motion in the universe, the earth 
alone, as we know, orbiting the sun at a constant 66,600 miles 
an hour. If it were to slacken its pace it would plunge into 
the 36,000,000 degrees Centigrade heat of the sun and all 
life would end. 

But who sustains this motion, who keeps the earth rotating 
at a precision speed around the Sun? 

Matter is inert and cannot move itself. 

The consensus of all humanity, until this proud, blind, 
atheistic age, is that there is a Prime Mover, an Omnipotent 
Being, who is God. 

It is true that educated men are to be found who are 
atheists, just as there are educated men who are believers. 

And this is how it should be, for the significant division in 
the human race is between the good and the evil, not between 
the educated and the uneducated. 

If in fact Heaven could be entered by the talented and the 
educated whilst Hell was the lot of the stupid and the illiterate 
then the injustice of the Divine plan would be manifest. 

Our Lord Himself warned us that the children of this world, 
the materialists, are wiser in their generation than the children 
of light 

As businessmen, as executives, as administrators, atheists 
or agnostics are often more efficient than Christians. 

In terrenis fortes, in coelestibus debiles. 


In earthly things they are strong, m heavenly things they 
are weak. 

But this business ability, this worldly success, may well be, 
in reality, a curse. 

For what does it profit them if they gain the whole world 
and lose their souls? 

No matter how smart they are, no matter how subtle and 
quick-witted in their business dealings, they cannot "scheme" 
their way into God's presence. Holy Scripture refers to such 
men as fools. 

The Beatific Vision, the eternal happiness of Heaven, is the 
reward of the good, not the clever. 


The entry pass is charity, in the form of sanctifying grace. 
Without this, the most brilliant intellect who ever lived can- 
not reach the eternal reward, the paradise for which every 
fibre of his being subconsciously yearns. 

And the stupid, the backward, need not fear that they will 
miss the Beatific Vision on this account. 

Only a deliberate choice of evil will draw down this judg- 
ment upon them, a failure to thank God in prayer for His 
blessings,a failure to adore, to bend the knee in the just hom- 
age which we owe to the Deity. 

What then of the shrewd business man, the brilliant execu- 
tive who neglects God and finds himself in Hell forever and 

How smart is he? How brilliant is he then? 

With what unimaginable remorse does he contemplate then 
the brilliant intellect that was his in life, the intellect that he 
used merely to gather the useless baubles of earth! 

He is accursed, ruined, bankrupt — not in the useless tran- 
sient wealth of earth, but in the infinitely precious wealth of 
God's love, the eternal ecstasy which was purchased for him 
on Calvary. He is ruined, utterly and forever, this smart 
businessman who refused to pray, and no tongue or pen could 
describe the extent of his ruin. 

No greater act of charity for our neighbour can we per- 
form than to save his soul from Hell. Prayers of reparation to 
Our Lady's Immaculate Heart are supremely efficacious in 
saving these souls from the abyss. 

The prayers and the penances of Christians can set in mo- 


tion the conversion of the atheist and the agnostic, and bring 
the warmth of God's love even to those "who do not believe, 
do not adore, do not trust, and do not love" 



Many sceptics who doubt the truths of the spiritual life are 
wont to say that they are only prepared to believe what they 
see, meaning that if they saw a miracle they would believe. 

We know from the Scriptures themselves that miracles do 
not necessarily bring faith. There must be goodwill before 
this peace can enter the soul. St. Luke tells how, when Our 
Lord healed the man with the withered hand on the Sabbath, 
the Pharisees, watching Him, were "filled with madness" and 
immediately began to plot His death. They were similarly in- 
censed when He raised Lazarus from death after four days 
and even considered killing Lazarus himself because many of 
the Jews believed in Christ through this miracle. 

This attitude is still common, as we know from the dis- 
interest with which the majority of people receive authentic 
accounts of the miracles of Lourdes and Fatima. 

There was once a famous French novelist named Emile 
Zola, whose fame was at its peak at the turn of the century. 
He was an atheist. 

Zola popularized the theory that the cures at Lourdes were 
due to "religious suggestion". Being an intelligent man he 
must have known that organic diseases could not possibly be 
cured in this way, but to Zola any solution was preferable to 
the true solution, that the cures were worked by Divine power. 


Zola went to Lourdes with a fanfare of publicity in 1892 
declaring, "If / can only see a cut finger healed I will believe." 

Because of his fame as a writer every door was thrown 
open to him and he was given all the privileges of a visiting 
doctor. And Heaven accepted his challenge in a remarkable 

A woman named Marie Lemarchand had been suffering 
from lupus of the mouth and nose, the cartilages of the latter 
being almost eaten away while blood and pus oozed from 
the shapeless and repulsive wound. In addition her left arm 
and leg were partly paralyzed. 

During Zola's train journey from Paris, Marie Lemarch- 
and shared the same carriage with him, so that he was 
familiar with her case. He was present also at the baths when 
Marie Lemarchand, with others, was immersed. The moment 
she touched the water she felt a violent pain. She screamed 
loudly, attracting the attention of all, and then came up, com- 
pletely cured. 

There was a shout of triumph from Dr. Boissarie, President 
of the Medical Bureau. "Behold, Monsieur Zola," he said ex- 
citedly, "the case of your dreams.** 

There was a moment of silence as Zola faced this bitter 
fact, so hurtful to his pride and self-esteem. 

Refusing to bend even before this unassailable evidence he 
muttered, "Take her away — she is not pretty enough yet." 
Later he was reported as saying that if he saw all the sick in 
Lourdes cured he still would not believe. In fact he refused 
to change in any way his theory of auto-suggestion and, in his 
writings on his journey to Lourdes he made it appear that 
Marie Lemarchand was cured gradually as a result of re- 
peated bathings and the atmosphere of what he called "re- 
ligious suggestion". 

If there is one thing clear from the Scriptures it is this: 
Miracles were worked by Christ in order to prove His au- 
thority to teach in the name of God, and He clearly expected 
His hearers to believe His doctrine because of those miracles. 

There is evidence in the Scriptures that Our Lord was 
moved to anger when His miracles were rejected and ascribed 
to Beelzebub. 

"The men of Ninive" He declared, "shall rise in judgement 
with this generation and shall condemn it, because they did 
penance at the preaching of Jonas, and behold a greater than 
Jonas here." (Luke VI: 32). 


In sending His seventy -two disciples to teach and work 
miracles in His name, He condemned in advance those who 
would reject them, telling the disciples to wipe off the dust of 
their cities for a testimony against them. 

'7 say to you, it shall be more tolerable for Sodom . . • 
than for that city" (Luke X:12). 

"Woe to thee Corozain, woe to thee Bethsaida," the Saviour 
continued, "for if in Tyre and Sidon had been wrought the 
mighty works that have been wrought in you, they would have 
done penance long ago sitting in sackcloth and ashes." 

Such is the awesome responsibility of people who reject 
miracles, who tell us that our dogmas must have a Scriptural 
basis. // is the Scriptures themselves that cry out to us, and 
warn us of the necessity of believing in Lourdes and Fatima, 
and the doctrine and messages given to the world there, be- 
cause those doctrines and messages are confirmed by the 
spectacular miracles worked at those famous Shrines. 



There may be sceptical readers of this book who will say, 
"If the message of prayer and penance is so powerful, if its 
implementation will solve all the problems of the world, the 
wars, the crime, the colour question, poverty, etc., why did it 
not do these things in the ages of faith when ail Europe was 

There are several considerations to be taken here. In the 
Ages of Faith there was great confusion in regard to the 
proper role of a Christian king or emperor vis-a-vis the 
Church. Also, communications were poor, restricted to de- 


livering messages by horseback, and the opportunities did not 
exist, as they do today, for dissemination of a really powerful 
theological ideal to great masses of people in many countries 
at one time. The Fatima revelation is such an ideal today. 

And it must be noted that the message given by Our Lady 
to the world is not just prayer and penance; it has much more 
theological depth than that. Our Lady's prophecies concerning 
the conversion of Russia and the coming of the triumph of 
Her Immaculate Heart indicate that the world is poised 
for new and marvellous spiritual adventures, even if, as seems 
inevitable, we must pass through some terrible Gethsemane 
to reach this blessed Resurrection of the spirit. 

There is a Providential opportunity now for soul-searching, 
for looking back into history to discover the mistakes of the 
past, for examining the record of the "Institutional Church" 
to discover why She has not fully carried out the injunction 
of Her Divine Founder to "go, make disciples of all na- 
tions ..." 

All mature persons, well aware of the weakness of our 
fallen human nature, will examine the pages of history with 
some compassion for the tragic failure of Church leaders in 
the past. If the apostles themselves had serious weaknesses, 
how can we expect every Pope and bishop to behave like a 

Nevertheless, all will agree that the Institutional Church 
can and should be organised to encourage sanctity rather 
than laxity, to promote the Christian virtues, to give to man- 
kind the inspiration of the Gospel, to send out impulses of 
light and love to all the world. In the past it has not been 
organised on these lines at all times, and it is the most sacred 
mission of all Christians to help the Church fulfil this sublime 
destiny in the future. 

In April 1969, Pope Paul ordered leading ecclesiastics in 
Rome to cut back on expensive clothing and other extras, 
and to give an example of the poverty and simplicity of the 
Gospel to the world. 

Some saintly writers, examining the comparatively poor 
performance of the Church throughout the ages, have ad- 
vanced the theory that the Church became far too involved 
with the secular power in the Constantine and subsequent 
eras, so that high Ecclesiastics came to be looked upon, all 
too often, as secular lords and princes, rather than as spiritual 
shepherds of the flock of Jesus of Nazareth. 


It is a historical fact that in many countries bishoprics were 
richly endowed with property and temporal benefices, so that, 
all too often, unscrupulous and ambitious men cast covetous 
eyes upon them when they were vacant. 

As the kings and emperors had the right, for many cen- 
turies, to nominate their own bishops, the harm done to the 
Church was enormous. 

Many Popes were acutely conscious of this great harm 
being done by bad Episcopal appointments and there was an 
intermittent struggle from the time of Gregory Hildebrand 
onwards for the right of investiture of bishops. But few Popes 
had the courage and resolution of Gregory, and most of them 
submitted tamely to the ruthless demands of the secular 

It is important to remember that the kings and emperors 
claimed the right to nominate the bishops primarily because 
the bishop was often the equivalent of a baron or a duke in 
those days, and, as such, subject in a special way to the king. 

The Pope himself was often the equivalent of a secular king, 
particularly after Charlemagne when the district around Rome 
and the provinces of Romagna and the Pentapolis were ceded 
to the Papacy. 

The Pope's temporal power reached its height at the begin- 
ning of the 16th century when he had control of seven 
duchies and three provinces. 

Victor Emmanuel merely had to send an army of occupa- 
tion to take the Papal States in 1870, after French troops 
protecting the Pope's rights were withdrawn. Vatican 1, which 
was then in session, was hastily terminated. 

It was the end of the temporal power of the Popes. Re- 
garded as a tragedy at the time, it has since come to be 
considered a great blessing. For the Pope's prestige rose 
immensely in the ensuing years, and he came to be regarded 
for what he was, a great spiritual leader, above politics and 
the ambitions of princes and prime ministers. 

At Vatican 1 1 , some bishops from Latin America sponsored 
a move to return the Church to stark poverty and simplicity. 
They held that this was the Church that Jesus Christ set up 
as outlined in the Gospels. They succeeded in having several 
strong recommendations to poverty written into the Council 

Without doubt Christ wants a Church which will bring rich 
spiritual gifts to the poor and the suffering, a Church which 


will see in every man a soul on its journey to eternity, a 
Church whose members truly love one another, and who love 
and serve their neighbour in all mankind. 

St. Ignatius tells us that the devil usually tempts holy men, 
first with a desire for money, second with a desire for position, 
and finally with pride. The failure of the Church in history 
is all too understandable in the light of this. 

"Blessed are the poor in spirit" said the Saviour. 

Poverty or detachment from worldly goods engenders 

"The poor will speak with supplications and the rich will 
speak roughly." (Prov. XVIII.23). 

Our Lord tells us also that we can serve either God or 
Mammon — and not both. 

It is fitting therefore that the Church which is the Bride of 
Christ be decked out in that poverty and simplicity which are 
the striking characteristics of the life of the Bridegroom here 
on earth. 

"Be not solicitous" He tenderly counselled His anxious 
followers. "Behold the birds of the air, for they neither sow 
nor gather into barns; and your Heavenly Father feedeth 

"Seek therefore the kingdom of God and His justice, and 
all these things shall be added unto you" (Matt. 6-25.33). 

If all the agony of this century of blood and tears, if all the 
suffering of the persecuted in the lands of atheist darkness 
can purify the Church so that She is easily recognizable by 
Her likeness to Her divine Founder, then the current crisis 
will indeed be worthwhile and we may hope for the greatest 
Christian era in all history. 

This is an enlightened, articulate, and perceptive genera- 
tion. It has a golden opportunity to learn from all the errors 
of history. 

It has an outstanding opportunity also to learn how to re- 
fashion the Church in the manner and according to the image 
designed by God Himself. For the Most High has con- 
descended to reveal these guidelines to us at Fatima, 




The Mother of Christ launched a new crusade at Fatima but 
its tremendous significance has been little understood by the 
world at large. 

As is well-known She forshadowed the ultimate success of 
this crusade, indicating, nevertheless, that much bloodshed 
and suffering would precede that success. 

Like an efficient surgeon dealing with a cancerous growth 
of the spiritual order Our Lady tells us in concise, almost 
laconic, terms how the operation is to be carried out. 

We should not be surprised if we discover that the most 
brilliant theology is hidden in those few sentences She uttered 
at the Cova da Iria. It could hardly be otherwise. 

The Church has traditionally taught that the prayers and 
good works of Christians — and we refer here pre-eminently 
to the reception of the Sacraments— have certain powerful 
hidden effects, in addition to those which may be visible or 

The first and most important of these is an increase in 
sanctifying grace — which is the life of Christ — in our souls. 
No treasure on earth can compare with this treasure of sancti- 
fying grace which is sometimes called glory in exile- — for it is 
transmuted into glory at our deaths. 

Not only does this increase in sanctifying grace carry with 
it an increase in the theological virtues of faith, hope and 
charity, it brings with it also the seven gifts of the Holy Spirit 
and a strengthening in the cardinal and moral virtues. In 
other words it moves us powerfully away from error and 


into the light of true wisdom, which is the principal gift 
of the Holy Spirit. 

There is one important proviso — it is necessary that our 
prayer be reverent and humble, as is fitting when we address 
the Deity. For Holy Scripture tells us that God rejects the 
proud and gives his grace to the humble. And this humility 
must carry with it the disposition to do God's will, for Christ 
said, "Not everyone that cries Lord, Lord, shall enter into 
the Kingdom of Heaven but he that doth the will of my 
Father he it is that shall enter into the Kingdom of Heaven" 
(Matt. 7.21). 

There are two other effects of a prayer well said, not so 
important but they should be mentioned. The first is that the 
prayer makes satisfaction for sins we may have committed 
and procures for us some remission of that sentence that we 
might otherwise have to spend in Purgatory. The second is 
what theologians call an "impetratory effect" or the power to 
help a friend or relative by some actual grace. 

But easily the most important effect is the increase in sancti- 
fying grace for it is a step, however small, along the path 
towards that union with Christ in which the perfection of a 
Christian consists. 

With the foregoing in mind, let us examine what Our Lady 
asked us to do at Fatima. 

Let us place the requests in this order: 

(a) consecration to Her Immaculate Heart 

(b) daily recitation of the rosary 

(c) penance in the form, principally, of a special care to 
do well the duties of our state in life. 


By asking us to consecrate ourselves to Her Immaculate 
Heart, Qur Lady has, at one stroke, increased dramatically 
the flow of sanctifying grace into our souls as a result of our 
good works and prayers. She has done this by guaranteeing 
that our dispositions will be humble and reverent when we 
approach the Almighty. Great saints from earliest times (e.g. 
St. Augustine and St. Ephrem) have counselled souls to 
approach God through Mary because, as they insist, we there- 
by act more humbly and glorify God more highly. Fallen 
man, they tell us, is too blind to perceive the depths of 


degradation to which he has been reduced by the triple 
concupiscence inherent in us all. The saints, with greater 
insights, perceive this degradation and warn us that it is not 
fitting to approach Jesus Christ who is God and as worthy 
of respect as His Father, without a mediator to help us. 
Whence St. Bernard's well-known advice, "If you have any- 
thing to offer to God, take care to offer it by the most agree- 
able hands of Mary, unless you wish to have it rejected." 

Some have quoted St. Paul's words to try to disprove this: 
"There is one mediator between God and men, the man Jesus 
Christ". (1 Tim. 2:5). This is a reference to Christ's unique 
role as Mediator of redemption. However, in Holy Scripture 
itself we find Abraham, Moses and the prophets acting as 
mediators between God and the people, mediators of inter- 
cession, that is. St. Paul himself in asking God for graces and 
blessings for his people in acting as a mediator in this sense 
and at least on one occasion (1 Thess. 5:25) he asks his 
people to pray for him. 

As our true Mother in Heaven, Our Lady certainly inter- 
cedes for us as a most powerful mediator of intercession with 
Her Son; and the most striking modern proof of this is Her 
coming at Fatima, an event which was confirmed by a public 
miracle reported even in the daily press of those times. 

It has commonly been taught by approved doctors and 
theologians in the Church (Saints Bernard, Bonaventure, Al- 
phonsus and others) that it is more efficacious to approach 
Jesus through Mary than to try to reach Him by any other 
means. It is impossible to reproduce all the persuasive reason- 
ings they use here but those who are specially interested in 
this subject will find some of them in the famous Treatise on 
True Devotion to the Blessed Virgin Mary by St. Louis de 

A true act of consecration is not just a passing prayer. 
It is a deep and determined commitment to Mary, a kind of 
loyalty oath that a soldier takes to die for king and country, a 
promise to serve the Son of Mary through Her, to serve 
without counting the cost, the sacrifices, the wounds. We all 
make this kind of vow at baptism really, when, through our 
sponsors we renounce Satan and his pomps and works, and 
vow to serve Jesus Christ and Him alone. Most of us forget 
about the vow we take at baptism — the greatest of vows 
according to the canonists — and live as though we had never 
taken it 


The consecration to the Immaculate Heart of Mary is called 
the 'perfect renewal of the baptismal vow because it ensures 
that all our actions are done for the greatest glory of God. 
It is, if faithfully observed, a perfect service of Christ. This is 
because we enter by participation into the sublimity of Mary's 
intentions, and as She did everything for the greatest glory of 
God, our good works, passing through her hands, acquire an 
unspeakable increase in merit and in satisfactory and inter- 
cessory value. 

But there is another reason for making this all important 
consecration to Mary. In this dangerous age, when the devil 
has enormous power, a true consecration of ourselves to Mary 
will form an impassable shield to protect us against the fear- 
some assaults of hell. Traditionally in the Church, a love of 
Mary and a true and tender devotion to Her has been regarded 
as a certain sign of predestination. But we have to make 
sure that it is a true devotion. St. Louis de Montfort lists 
seven false devotions to Mary in his treatise. 

This is the Age of Mary and a Marian Church is to emerge 
from this crisis. In this Marian Church our Lord and Saviour 
Jesus Christ will be worshipped and adored on a scale hither- 
to inconceivable. Mary is the short, easy, secure and perfect 
path to Jesus, but men have never trod this path before in 
great numbers. Because of the enormous increase in glory 
which this devotion gives to God, it is urgently necessary that 
it be made known so that Satan may be thrust down to hell, 
and a true fraternal love and peace be restored to humanity. 

This consecration to Mary has also marvellous 'fringe* bene- 
fits — if we may call them that. v St. Louis tells us that those 
who practise it faithfully will be personally escorted into 
eternity by the Queen of Heaven and will thus have nothing 
to fear from their judgment. On our death beds we will 
appreciate what that means. Also the Saint tells us that our 
relatives and friends will be especially protected by Our Lady 
through our embrace of this devotion. We will also, he says, 
carry our crosses with more merit, with more facility, with 
more glory, without becoming irritable or depressed, scrupu- 
lous or timid. 

You cannot sincerely consecrate yourself to Mary in this 
way without becoming a great benefactor of the human race. 
Souls consecrated to Mary are the favorites of Heaven, 
St. Louis tells us, and it is they whom the angels will assist 
to reestablish the human race in grace and love. 


This army of souls devoted to Mary will crush the head of 
Satan as is promised in the third chapter of Genesis. Many 
of the saints have written about the thrilling contest when all 
the world is in uproar, stirred by this violent global clash 
between good and evil; when Mary enters the lists against 
the enemy he is hurled back like a thunderbolt to hell and 
all the world is inspired and uplifted by the graces of a new 
Christian social order. 

The magnitude of' the victory is dependent on what we do 
now. Our Lady needs our help, our perfect consecration to 
her Immaculate Heart, and our loyal service of her cause. 

Let us recall then that we are Christians, followers of Christ 
and His most loyal soldiers in the battle against the dragon 
prince and his hosts! Let us serve Him through Mary whom 
He has made Commander-in-chief of His armies, conqueror 
of His enemies! Let us promise, as an earnest of this com- 
mitment, the recital of at least five decades of the rosary 
devoutly each day, together with the careful carrying out of 
the duties of our state in life and sacrifices according to our 
devotion and capacity. 


What is the most perfect method of ensuring that we are 
truly faithful to the important consecration of ourselves which 
we have made to the Immaculate Heart of Mary? Our Lady 
indicates clearly that it is the devout recitation of the rosary 
each day. 

For centuries the rosary has been recognised as the prayer 
of predestinate souls; St. Louis de Montfort goes so far as to 
say that he could determine how much a person was "for 
God" by the love which that soul had for the rosary. 

The rosary is a series of meditations on the life of Christ 
made at the feet of Mary. For the meditations are made as 
the lips address the age-old "Angelic Salutation" to Mary, 
together with the greeting of Elizabeth, "Blessed art thou 
amongst women and blessed is the fruit of thy womb" (Luke 

In the recitation of the rosary, the inspired prophecy Mary 
Herself made in reply to Elizabeth's greeting is thus marvel- 
lously fulfilled: "Behold from henceforth all generations shall 
call me blessed," (Luke 1.48). 

In the sorrowful mysteries the mind is riveted in reverent 


attention on those sufferings by which we were redeemed, the 
crucifixion and death of the Son of God. 

We do not have space here to enlarge on the beauty and 
fruitfulness of the rosary. Our Lady urged us all to recite it 
daily, speaking of it in every one of the six apparitions of 
Fatima. And, at the sixth apparition on 13th October 1917, 
She identified Herself as "the Lady of the rosary". 


The request of Our Lady that we do penance by accepting 
with resignation the daily duties which fall to our lot seems 
at first sight easy enough. This is, the saints tell us, what 
Christ meant when He said that we must take up our cross 
daily and follow Him. 

Closer examination reveals that this request of Our Lady is 
really a counsel of perfection. There is an old saying that if 
we are constantly doing what we should be doing we are ready 
to be canonised. Or, as the novice-masters of old used to say 
to the new novices, "// you wish to be a saint all you have 
to do is obey the rule** 

What surer sign that the Fatima message is indeed from 
Heaven than the theological depths contained in this simple 
request to accept with patience and resignation the cross of 
our daily toil, to see God's benign hand in all the contradic- 
tions and vicissitudes of life! How utterly contrary to the 
advice of the Communists who love to foment unrest and 
disorder, strikes, rebellions, hatred of authority! 

Clearly the widespread acceptance of this penance for 
which Our Lady has asked would produce devout and con- 
scientious fathers and mothers, happy, morally-healthy chil- 
dren, stable and law-abiding nations, and peace in the world. 
"In the sweat of thy brow shalt thou eat bread." (Gen. 3.19). 
In accepting the "curse" of labour out of love for God we find 
that that very labour has been mysteriously sweetened and 
made light by the tremendous Sacrifice of the Son ol God. 
"My yoke is sweet and My burden light." (Matt. 11.30). 

Thus the formula for peace outlined by Our Lady at Fatima 
can not only save the world from war, revolution and 
anarchy, it is a superbly easy, streamlined — as we say today 
— method of accomplishing this. For this reason it is destined, 
ultimately, to conquer the spirit of darkness which so troubles 


the world today, to convert Russia and bring into existence 
a new Christian civilisation, the greatest age in history. 



"Only the dead have seen the end of war" Plato 

The world seeks today, more than anything else, an assurance 
of peace. The world itself has a highly superficial meaning in 
the minds of most people who think of peace as an absence 
of war. 

For the Christian, the word peace has a far deeper meaning 
than the mere absence of war. Peace is a spiritual quality 
of the soul, indicating harmony and filial union with our 
Father in heaven. "My peace I leave you. My peace I give 
you" Christ said (John 14.27). In the world we would have 
distress, the Saviour warned us, but in Him we would find 
peace. (John 16.33). 

Communists and their allies have been noted for conducting 
"peace congresses" throughout the world in recent decades. 
Many talented and prominent people are asked to take part 
in these conventions, sometimes even ministers of religion. 
Can such "peace congresses" do anything to promote real 
peace in the world? 

In the light of traditional Christian teaching, as accepted 
by all major Christian denominations, they cannot. In the 
light of what was revealed to the world at Fatima, peace con- 
ferences in which Communists are associated are obviously 


Why is this so? 

As far as Christians are concerned, genuine peace is incon- 
trovertibly based on spiritual foundations. 

Peace cannot come, in any degree whatsoever, from the 
actions of those who are at war with God, as the Communists 
openly profess themselves to be. 

Peace comes infallibly to the individual soul as a result of 
its turning to God. And what is true of the individual is true 
of the collectivity of families, communities, nations. 

It would be virtually impossible, at Communist peace 
congresses, to conduct the debate on terms reasonable to 
Christians. The basic assumption that peace is from God, that 
it is promoted only by a return to God, would not be tenable 
in such company. 

On the other hand, if this is not assumed, if it is taken for 
granted that peace can be striven for effectively without God, 
then Christians present are betraying a great principle. 

For, as Christians, they should seek first the kingdom of 
God so that all other things may follow. Christians were 
hardly surprised when Stalin gave Hitler the green light to 
start World War II by signing a pact with him, or when 
Soviet tanks brutally suppressed a popular uprising in Hun- 
gary, or when Red Chinese armies ruthlessly slaughtered 
tens of thousands of defenceless Tibetans and expropriated 
their land. 

These shocking atrocities, the murders at the Berlin Wall, 
the Katyn Forest massacre, the countless other acts of war 
and violence committed by the Communists are not surprising 
to Christians. It would be in fact surprising if the sworn 
enemies of God behaved in any other way than with violence 
and injustice. 

Should Christians collaborate with Communists because of 
the laudable nature of the objective, which is peace? 

Collaboration with Communists in a Peace Movement com- 
promises the doctrine that true peace comes from Christ the 
Prince of Peace. It indicates extremely confused thinking 
on the part of Christians involved as to how peace is really 
to be brought into the world. 

In the book of Ecclesiasticus we read that "the worship of 
God is an abomination to a sinner" (Eccu. 1.32) and this it 
certainly is to the militant atheists. "Receive not a sinner" 
Holy Scripture goes on to say and gives the reason "He that 


toucheth pitch shall be defiled by it, and he that hath fellow- 
ship with the proud shall put on pride" (Eccu. 13.1). 

Jehu the prophet, as we see, rebuked Josaphat the king for 
this. "Thou helpest the ungodly* he accused him "and art 
joined in friendship with them that hate the Lord. Therefore 
thou didst deserve indeed the wrath of the Lord" (2 Pa. 19.2). 

It is obvious that Holy Scripture is referring here to public, 
obstinate and unrepentant sinners. Communists publicly pro- 
claim their hatred of the very idea of God, so that they fall 
into this category. 

Christ was full of mercy to Mary Magdalene, and to the 
woman taken in adultery, and to the dying thief only because 
they repented. The Pharisees, proud and stiff-necked, He re- 
buked in the harshest terms. Before Herod, another public 
and obstinate sinner, He did not condescend to utter a word. 

Clearly we cannot dignify the diabolical ideology of Com- 
munism by a public inference that it can help us to attain 
peace. The world has made many errors in its efforts to find 
peace, it cannot afford the luxury of more errors at this late 

In 1917, our Lady told the world, in the apparitions at 
Fatima, that World War I would end soon, that another 
and worse war would break out in the reign of the next 
Pope if men did not return to God. 

Nine million lives were lost in World War I, fifty-four 
millions lost their lives in World War II. 

We must have peace it is true. But if we do not use our 
God-given intelligence to discover how wars arise, how they 
can be averted, then a large section of the human race is 
doomed, and, as General MacArthur observed, "Armageddon 
is upon us" 




It must be admitted that the question of justifying war in the 
atomic age greatly preoccupies modern man. 

Peace is an ideal dear to the human heart. Of course we all 
want peace and only a madman, a psychopath, could want 

Yet there have been wars, terrible wars, in every age in 
history, And this is an enduring and bitter rebuke to rational 
men, a triumph of passion over reason, of nature over grace. 

"Jus belli est odiosum" wrote the great theologian Suarez, 
"the right to war is hateful". It is a. horrible thing to have to 
take up arms to kill a fellow human being. 

Yet the Church has always believed that there are just wars. 
For it has been held to be inconceivable and insufferable that 
men like Hitler should be allowed to take over the whole 
world unopposed. 

Recently the noted American columnist Joseph Alsop re- 
called the incident of the "Oxford Oath" the vow taken by 
the University of Oxford undergraduates in 1933 that they 
would never again take up arms "for King and country". 
These sentiments tied in with the wave of pacifism which was 
sweeping England at the time. Hitler, referring to this oath, 
told his Generals that England obviously was "rotten to the 
core" and that there was therefore no danger of her declaring 
war on Germany. At Munich he seemed to be proved right, 
and his Generals must have fallen silent before this spec- 
tacular victory. But, in 1939, England did declare war on 


Germany, and those Oxford undergraduates, now a little more 
mature, did go to war against the Nazi armies. \ 

Many people, fearing that wars of the Vietnam type may 
flare up into the unthinkable disaster of an all-out atomic 
war, react hysterically and condemn all war as intrinsically 
immoral — something that has never been held by Christian 
theologians. We know with certainty that God not only ap- 
proved of just wars in Old Testament history, but, on oc- 
casions He commanded them as when He told Saul to make 
war against the Amalecites. And in New Testament times we 
find a constant tradition of a just war upheld by Popes and 

"Every war of aggression" in the words of Pope Pius XII 
"is a sin, a crime, an outrage against the majesty of God, the 
Creator and Governor of the world" 

Yet the same Pope insisted that a defensive war was, at 
times not only legitimate but necessary. And it must be 
remembered that Pope Pius spoke in the atomic age. 

"A people threatened with unjust aggression" stated Pius 
XII, "or already its victim, may not remain passively indif- 
ferent if it would think and act in a Christian way. And the 
solidarity of nations does not permit other nations to behave 
as mere spectators in an attitude of apathetic neutrality" 

On another occasion the Pope said: "What St. Paul says of 
the body applies also to the international political body: if one 
member suffers all others suffer with it. Gross injustice can- 
not be inflicted on one nation without the rights of other 
nations being placed in jeopardy. If one people is crushed to 
death by force, who will promise the rest of the world security 
in lasting peace?" (Quoted in The Liguorian March 1966). 

The Council Fathers at Vatican II also commented on the 
matter as follows: 

"War has not been rooted out of human affairs. As long 
as the danger of war remains and there is no competent and 
sufficiently powerful authority at the international level, gov- 
ernments cannot be denied the right to legitimate defense, once 
every means of peaceful settlement has been exhausted. There- 
fore, government authorities and others who share public re- 
sponsibility have the duty to protect the welfare of the people 
entrusted to their care and to conduct such grave matters 
soberly." (The Constitution on the Church in the World). 

There are many warriors in the calendar of Saints as we 
know. St. Sebastian, St. Louis IX of France, St. Joan of 


Arc — to name but a few. The Theban Legion were all Roman 
soldiers, as were the Forty Martyrs who died for their faith 
under the persecution of the Emperor Licinius in 320. 

The various wars against Communism are unquestionably 
wars in defence of liberty against tyranny. It is reasonable to 
believe that Communism is the greatest menace and the most 
total threat to liberty that history has ever seen. Anybody who 
has read the books of Kravchenko, Eugene Lyons, Dr. Dooley, 
Wurmbrand and various others would concede this. 

If then, there is such a thing as a just war, this surely is it. 

But the point remains: is it lawful to resist Communism if, 
thereby, some risks are entailed of a third World War? 

In other words does the gain, which is the preservation of 
Christian civilisation, of the vital and inalienable rights of 
man, outweigh the colossal physical destruction which a 
nuclear war would certainly bring? 

First of all it is necessary to point out that a threat by the 
enemy to launch a third World War is only a threat. We 
cannot surrender all that makes life worth living, our prin- 
ciples, our self-respect, our honour under duress of blackmail 
of this type. 

We are perfectly entitled to resist Communist aggression — 
as we should— and trust in God to prevent a third World War. 
For war will not come unless God permits it to come. 

Secondly, our immortal souls are gravely endangered by the 
spread of Communism. It is a moment of truth for us all. If 
we really believe in Hell, in eternal damnation, we will prefer 
to die in defence of Christian liberty rather than die spiritually 
under the pressure of Communist enslavement and secret 
police torture. 

St. Ambrose tells us that we must help a victim of aggres- 
sion. In his book Must War Come? John Eppstein quotes him 
as follows: 

"He who does not ward off an injury which is being done 
to his neighbour when he is able is as much at fault as he who 
perpetrates the injury". 

Eppstein states that this dictum of St. Ambrose was in- 
corporated in the Decretals of Gratian and was widely ac- 
cepted by theologians of the Middle Ages. 

According to this it was the simple duty of America to 
prevent the terrible injury and injustice of Communist enslave- 
ment of the Vietnamese people if it could. The American 


people don't have to apologise to anyone for their noble 
actions there. 

It is true that the ideal method of solving the problem of 
war is to prevent it. This can be done, as Our Lady told us, 
by prayer and penance. But how many of our "pacifist 
theologians" preach prayer and penance as a solution to war? 
How many of them organise religious devotions, holy hours, 
all-night vigils etc. for peace? 

An unprincipled and irrational pacifism always leads to 
war. It did so at Munich and it is still doing so today. 

It is not in the line of Christian tradition to cravenly 
capitulate to the diabolical enemy today. 

The blunt fact is that in Communism we deal with a threat 
not only to the liberty and security of the whole human race, 
but a threat to the freedom which mankind needs to serve 
God and work out the destiny for which men were created. 
Communism is a calculated threat to the most precious, the 
most fundamental of all liberties; and how is the threat to 
be met? 

It is no solution to tell us to surrender, to permit the extinc- 
tion of liberty in South-East Asia and the destruction of a 
flourishing Catholic Church there. 

The only solution is that given by Our Lady — the solution 
which reaches out with love to the Communists and converts 
them, the solution that rescues these enemies of God from 
the danger of eternal damnation. 

For, when a Communist is converted, the rifle or grenade 
he carries falls from his hands and he becomes a man of 




'Other sheep I have that are not of this fold . . .' (Jn. 10.16) 

Since Vatican Council 11 there has been something of an 
ecumenical groundswell amongst the innumerable com- 
munions scattered throughout the world which claim to be 
following Christ. 

For the first time in centuries, these denominations appear 
to be willing to stand face to face with an honest truth, 
That truth is this: 

The division amongst Christians is clearly contrary to God's 

And this thought is immediately followed by another: 

Who is responsible for this division? 

In the earlier chapters of this book it is pointed out that 
reliable prophecies foreshadow a vast division of the human 
race into good and evil at some future time and a fearful 
global conflict between them. 

It is to be that great struggle between the forces of Christ 
on the one hand, and the followers of Antichrist on the other, 
which has been commonly referred to as Armageddon. It 
seems from the prophecies that all men of goodwill will flock 
to the standard of the Cross no matter to what religion they 
have hitherto been attached. It will be a general, universal 
war between those who love and those who hate. It will be 
won by those who fight under the standard of the Cross and 


the conquerors will set up a new Christian civilisation which 
will be the greatest in the history of the world. 

In the light of the above the Ecumenical movement is of 
the greatest importance. We are clearly to be in a position to 
welcome with great love the millions of people, good people 
Of other faiths, who will join forces with us against the 
Satanists, against the armies of the Prince of Darkness who 
spreads diabolical hatred and error over the world. 

Because of the great harm done by that section of the so- 
called 'ecumenical' movement which is prepared to water 
down doctrine and even join with Marxist influenced groups 
like the World Council of Churches and its affiliates, many 
Catholics are confused and distrustful of anything savouring 
of ecumenism. But we cannot dismiss this all-important move- 
ment because of the aberrations associated with it. 

Nothing can alter the fact that the Catholic Church is the 
one true Church of Christ, the community of the faithful 
who are led by the Vicar of Christ in Rome, who holds in 
his hands the keys of the kingdom of Heaven, according to 
the promise of Christ. (Matt. 16.19) 

Many Catholics today, shocked by the open violations of 
the traditional 'communicatio in sacris' laws carried on in 
the name of ecumenism, react with outrage and refuse to have 
anything to do with even reasonable forms of ecumenism. 

The matter has to be put in some perspective. 

First let us consider the objections of that rigorist school 
which quotes the 'outside the Church there is no salvation* 
bulls of Popes Boniface VIII and Eugenius IV, and which 
incredibly, follows them literally. These were explained, on 
Dec. 9th 1854, by Pope Pius IX as follows: 
'It is to be held as of faith that none can be saved outside 
the Apostolic Roman Church . . . but nevertheless it is equally 
certain that those who are ignorant of the true religion, if that 
ignorance is invincible, will not be held guilty in the matter 
in the eyes of the Lord'; invincible ignorance is defined as 
that which cannot be dispelled by the use of ordinary dili- 
gence, (Donald Attwater's Catholic Dictionary) 

The Church distinguishes carefully between heretics, who 
are automatically excommunicated, and those born in heresy 
who are following their consciences and are not guilty of sin. 

In the Old Testament we find God showing pity on the 
ignorance of men when He refused to satisfy Jonah's wounded 
amour propre by condemning the people of Ninive. 


'Shall I not spare Ninive' He said 'that great city in which 
there are more than a hundred and twenty thousand persons 
that know not how to distinguish between their right hand 
and their left?' The people of Ninive were not of the Chosen 
Race. They were pagans. 

Our Lord Jesus Christ was to refer to the Ninivites during 
the time of His Incarnation. In a stern rebuke to the Pharisees 
and their followers He said: 

'The men of Ninive shall rise in judgment with this genera- 
tion and shall condemn it; because they did penance at the 
preaching of Jonas and behold a greater than Jonas here 9 
(Matt. 12.41) 

The Lord showed condescension also to the Samaritans 
who were the 'protestants' of His own time. The Samaritans 
were despised by the Jews as heretics, deviates from the law 
of Moses. But the Saviour delivered a stinging rebuke to the 
Scribes and Pharisees by making a Samaritan the hero of 
what is probably His most famous parable. The stern warning 
was there; of what use was all their vaunted doctrine if they 
had not love? 

The Lord recognises none but those who love as His 
disciples. 'By this shall all men know that you are My dis- 
ciples, if you have love one for another* 'Many sins are for- 
given her* He says of Mary Magdalen 'because she has loved 
much'; His two greatest commandments are commandments 
of love; 'thou shah love the Lord thy God with thy whole 
heart and with thy whole soul and with thy whole mind* and 
'thou shalt love thy neighbour as thyself (Matt. 22.37). 

The Lord tells us He will make this profession of love 
the supreme test by which we will be judged on the Last Day: 
'Come, ye blessed of My Father, possess you the kingdom 
. . . for I was hungry and you gave Me to eat, I was thirsty 
and you gave Me to drink, I was a stranger and you took 
Me in . . . sick and you visited Me, in prison and you came 
to Me. . . . / say to you, as long as you did it to one of these 
My least brethren you did it to Me. (Matt. 34.40) 

T say to you: love your enemies; do good to them that hate 
you; and pray for them that persecute and calumniate 
you . . .' (Matt. 5.44.) 

The same theme is repeated in the epistles of St. Paul. 'He 
that loveth his neighbour hath fulfilled the law* (Rom. 13.8) 

"// / should have all faith so that I could remove moun- 
tains and have not charity I am nothing" (1 Cor. 13.2). 


Charity, he tells us, is patient, kind, not perverse or puffed 
up. Charity is love. 

"Have a constant mutual charity amongst yourselves 9 urges 
St. Peter, 'for charity cover eth a multitude of sins' (IP. 4-8) 

But the human mind seems to be so constituted that it must 
rush from one extreme to the other. And so we have the 
"social gospel" being preached since Vatican II, giving the 
utterly erroneous impression that doctrine is not important 
so long as we 'love one another.' 

But there can be no real love without union with Christ 
who is love itself and who is also truth itself. 

If sound doctrine is important — and of course it is vitally 
important — it is because it develops the necessary union with 
Christ — who is love itself — in the soul of the Christian. It is 
reported in the life of St. Francis de Sales that, in his long 
wearisome journeys made on foot through the cantons of 
Switzerland, caring for his flock in the diocese of Geneva, he 
converted 70,000 Calvinists. They could not resist the ardour 
of his love for them, and the sacrifices that he made to reach 
them. St. Francis de Sales is listed by St. Louis de Montfort 
as being one of the few saints who practised the 'true devo- 
tion' to the Blessed Virgin Mary. He had perfect doctrine and 
that is why he had such great love. 

Christ is love itself as we know, and he who hates Christ 
cannot love. St. Paul is unequivocal in this regard: 'If any 
man love not our Lord Jesus Christ let him be anathema' 
(1 Cor. 16,22). 

There is an apparent dichotomy in the Scriptures in regard 
to this matter of doctrine and love. In the texts cited above 
it would seem that love alone is the fulfilling of the law and 
is the certain path to salvation. But there are, nevertheless, 
many other texts which go hand in hand with these, and 
which insist on a love of the truth, on the rejection of error 
and the following of sound doctrine. For we must remember 
that, if Christ is love itself, He is also truth itself. A man 
develops in the richness of sanctifying grace according to 
the soundness of his doctrine and the purity of his motives. 
Those who are consecrated to Mary can be confident of the 
purity of their motives, for, if it is a true consecration, then 
they share in her sublime motives. They can also be sure of 
the soundness of their doctrine for the saints tell us that 
nobody who truly loves Mary will err formally and fall from 
the faith. 


'He that believeth not shall be condemned? Christ tells us. 
(Mark 16.16) And again: 'he that believeth not the Son 
shall not see life; but the wrath of God abideth in him 9 
(Jn. 3.36) If thou wilt enter into life, the Saviour tells us, 
keep the commandments (Matt. 19.17) 

The intervention by Heaven at the Cova da Iria in 1917 
makes it clear that the coming reunion of Christendom is to 
be brought about by the clear doctrine that was taught at 
Fatima, the necessity of the approach to Jesus through Mary, 
the sovereign importance of the Mass and the Eucharist, the 
certainty of original sin through the references to Mary's 
immaculate conception, the existence of Heaven, hell and 
purgatory and so on. The Fatima movement is clearly the 
light that is to attract the attention of the masses of un- 
committed people of goodwill in the world. 

No opportunity should be lost by us therefore to offer 
great love and affection to Protestants, to Jews, to all who 
are outside the Church and who seek the truth. Let us then 
reflect the beauty of the ideal given us by Our Lady which is 
surely a thrilling twentieth century repetition of the Song of 
the angels at Bethlehem: 'Glory be to God in the highest and 
peace on earth to men of goodwill* 



'Keep me O Lord from the hand of the wicked' (Ps. 139) 

Some years ago a newspaper in Sydney, Australia, published 
the autobiography of a convicted murderer. He had killed 


five men, most of them underworld figures with whom he had 
fallen out. He mentioned in passing the sadistic pleasure he 
experienced as he carried out these killings, the thrill and the 
exhilaration of the blood spurts as his bullets tore through the 
bone and tissue of his victims. 

Psychiatrists call such men psychopaths, men who are 
diseased in mind and spirit. 

The term has been applied in recent years to the sadistic, 
the cruel, to those who love to inflict injury, torture and 
death upon others. It is not applied to those who are simply 
insane, or are suffering from various forms of paranoia. 

As religion declines the number of psychopaths in the 
community must rise. In a country completely dominated by 
the irreligious, like Nazi Germany or the Communist coun- 
tries, we have concentration camps with pitiless cruelty 
rampant, unchecked, disposing as it pleases with the lives and 
property of the citizens.- 

The first step in becoming a psychopath is a resolute turn- 
ing away from God, the deliberate refusal to accept the just 
sovereignty of the Almighty. This leads inevitably to a sick- 
ness of the soul, for the soul was created to love and adore 
God. If this serious sickness persists, eternal death supervenes 
and the person is lost forever, body and soul, in hell. 

The Nazi and Communist philosophies might be sum- 
marised, from a Christian point of view, as 'death to the 
innocent, long life and prosperity to the criminal element in 
the community'; the constant pressure on the people to 
surrender their allegiance to God is a criminal act according 
to the Popes, for the people were created to know, love and 
serve God and they have an inalienable right to freedom 
to do so. 

This anti-God philosophy increased and developed as a 
result of World War II, and yet America and England which 
had fought, in the main, for the principles of Christian civili- 
sation were naive enough to believe they had won the war. 
From the vantage point of 1973 we see that there are more 
psychopaths around us than ever before. Never have the 
innocent been in such danger as today, never have criminals 
been so brazen, so contemptuous of justice as in our modern 

The virus that is causing this is irreligion as we know. 
Irreligion has brought about the destruction of millions of 
innocent babies in recent years. Soon it will be the aged and 


the mentally ill, the crippled and the blind who will be 
threatened. For if a doctor will destroy a living baby because 
it is inconvenient to someone, why not an aged person or a 
cripple who are also inconvenient at times to other people? 
The principle is the same. If we turn our doctors into 
murderers can we be surprised if they finish up murdering us? 

Our Lord sent His apostles into the world to leaven the 
corrupt mass of human society. He instituted the sacraments 
to refine men, to civilise them, to elevate them above the 
coarseness, the cruelty, the brutality of the pre-Christian era. 
Fallen man was to be re-made in the Divine Image. 

It was in fact held by the elder Huxley and his fellow 
agnostics at the turn of the century that society could retain 
the Christian ethic after the Christian gospel had disappeared. 
How wrong they were! 

The Christian Gospel has, it seems, been by-passed by 
modern man. And the barbarism of pre-Christian days has 
automatically returned. 

In order to re-develop the Christian civilisation of former 
days, what are we to do? There has been, as we know very 
well, a spiritual formula, a recall to holiness and virtue given 
us by a direct intervention of Heaven in 1917. 

It can be seen now that this spiritual formula is so impor- 
tant that we cannot survive without it. It is to be the basis of 
a renewal of Western civilisation. 

We must realise that we are facing primarily and essentially 
a crisis of the spirit, and, consequently, a moral crisis. 

The concentration camp, the gas chamber, the unprece- 
dented world wars, the mass abortions all speak eloquently 
to us of a fearful decline in morals. These things are casting 
long shadows on the future. For if sin is the cause of wars, as 
we have been authoritatively told, then the permissive society 
speaks eloquently to us of war on a scale hitherto unknown. 

The abortionist may simply shrug his shoulders if we tell 
him he is murdering human beings. 

But abortion is certainly a grave sin, and the abortionist 
may be impressed if someone were to tell him convincingly 
and with real authority, that there is a hell of fire into which 
unrepentant sinners will be cast on the Last Day. 

The soul, it is said, at the moment of death, awakes from 
darkness into a brilliant light, in the same place where the 
dead body lies. Like a dark theatre when the curtains are 


suddenly swept aside to reveal a crowded stage, the deceased 
beholds the scene of his life. 

His sins are seen, horribly illuminated, in their true per- 
spective; every crime, every rejection of God's grace exposed 
in all its foulness carries its own eternal and terrible sig- 

As Cain fled from the dead body of Abel, so does the sinner 
long to flee from the scene of this overwhelming tragedy. The 
voice of the invisible Judge says "Away from Me . . . ." 

And the never ending torments of Hell open to receive the 
soul, made in the image of God, created to adore and praise 
Him forever in the Beatific Vision. 



Perhaps no prophecy connected with the Fatima message has 
been more widely circulated than the well-known "certain 
fashions will be introduced which will gravely offend Our 

This prophecy is attributed to Jacinta. It was confided to 
Mother Godinho, a nun who was caring for the youngest seer 
during her dying months in a convalescent home in Lisbon. 

It is believed that Our Lady appeared to Jacinta during 
this last illness and it has always been assumed that the child 
spoke as a result of a communication from Our Lady. 

The observation of Jacinta was translated into English as 
outlined above. However the translation is subject to misin- 
terpretation as the Portuguese word used was modas, cor- 
responding somewhat to modes, habits or trends. All the 
aberrations of modern society, divorce, contraception, abor- 


tion would be embraced in this term, as well, of course, as the 
immodest dress which is so conspicuous a feature of this day 
and age. 

Objectively, a divorce or an abortion is a far greater evil 
than the wearing of a mini-skirt. The immodest dress worn 
by Christian girls in this age is, nevertheless, peculiarly sad- 
dening in that it represents a complete break with the Chris- 
tian morals of past ages. 

It may be held that any Christian girl or woman who has 
an abortion must know that she has committed a grave sin. 
For this is murder in the eyes of the Church and a crime 
against the natural law, the law written in the heart of man. 

It is commonplace to see girls in brief mini-skirts going to 
confession. Obviously they are not conscious of any sin in 
this matter. It seems that strong rebukes, condemnations, even, 
in some parts of the world, refusal of the sacraments, all these 
things are not able to make any significant impression on this 
problem. It must be admitted that, in many parts of the world, 
the women dress modestly. The problem of immodest dress 
relates particularly to America, England, Australia and some 
other countries of an Anglo-Saxon ethnic background. 

Curiously enough, if you speak to some of these girls, many 
of whom lead otherwise blameless lives and even engage in 
apostolic action, they will tell you they are "sure" there is no 
harm in wearing a short or even a very short dress. 

We don't need sociologists and students of the behavioural 
sciences to tell us that all boys and girls, at puberty, experi- 
ence a "mating urge" which some, at least, find difficult to 
control. This is merely nature itself, in God's providence, 
ensuring the continuity of the human race. 

Reason itself rules out the promiscuity proper to the ani- 
mal kingdom for experience has taught man that the family, 
as the basic unit of society, must be preserved and made stable 
in the interests of the State. 

There is an innate modesty in man, as Holy Scripture sug- 
gests, for we find in the first chapter of Genesis that Adam 
and his wife, Eve, were both naked and, prior to the fall, 
"were not ashamed" (Gen. 2.25). However, after the fall, 
when the lower faculties were no longer subordinate to the 
higher, we find a significant change has taken place. "They 
perceived themselves to be naked" the Genesis narrative goes 
on, "and they sewed together fig leaves and made themselves 
aprons" (Gen. 3.7). This is interesting, for it shows that 


Adam and Eve were not then morally depraved, for the sin 
they had committed was one of pride, not of sensuality. 

In addition to this innate modesty, Christian tradition and 
Christian moral training have strictly restrained girls from 
arousing deliberately a boy's sexual instincts. Girls who did 
such things have been considered common, or, as the nine- 
teenth century novelists used to put it, "wanton". 

All civilisations, whether Buddhist, Islamic, Christian, 
Hindu, have developed moral codes to restrain these basic 
urges. As historians clearly show, it is impossible to have a 
civilisation without the mores which civilise it. Without these 
codes, always accepted by the community as tribal or State 
laws, community life cannot endure. 

It was not out of love for Christ that Napoleon restored the 
Christian religion to France after the Terror. He could see 
no other way of restoring order. Bonaparte well knew the 
power of a subversive ideology. He proscribed the writings 
of the "Enlightenment" with the terse comment, "I am not 
strong enough to rule a nation that reads Voltaire and 

Strict Christian sexual codes do not mean that sex is evil 
in itself. Canonists have always referred to the vow of chastity 
as a surrender of the "goods" of the body, a free offering of 
something good, i.e. the right to a husband or wife and the 
conjugal life, to God. 

The gravitational pull of a corrupt world and indecent 
fashions has caused a collapse in these Christian moral codes 
and our girls are finding it difficult to adjust to the new 
situation. A girl wearing a modest dress of perhaps an inch 
or two below the knees would stand out in a group of girls in 
brief dresses. She would feel uncomfortable and embarrassed, 
afraid that she would be considered odd. Our Christian girls 
are simply not courageous enough, generally speaking, to 
challenge in this way the codes of their group. Perhaps it may 
require a species of heroic virtue, something that takes time 
to develop, and which, after all, has never been common. 

Caught in this dilemma, there is the usual attempt to 
"rationalise"; "girls have always tempted boys and vice versa. 
Thafs just nature asserting itself" And they will tell you they 
are sure that there is nothing really wrong with their micro 

But the sexual instincts of a man are aroused by images, 
by things he sees or things which he has seen and which play 


on his imagination. It is in the very nature of things that he 
is aroused sensually by female nudity or near-nudity. 

Our Lord Himself has told us that, if a man look on a 
woman to lust after her, he has already committed adultery 
with her in his heart. 

Does this make the woman an adulteress? 

If by flagrantly immodest dress — and a micro miniskirt 
is just that — she has deliberately incited lust then, according 
to traditional Christian morality, there is a degree of guilt 
attaching to her. 

This matter has to be brought up in a book on Fatima be- 
cause the current widespread collapse in sexual morality has 
surely begun with immodest dress, and the tide will be re- 
versed when our youth show that they have sufficient integrity 
and intelligence to willingly and generously accept the Chris- 
tian moral codes of old in order to restore sanity and peace 
to the world. 

It is useless for our youth to proclaim that they want 
peace and immorality as well. The two are mutually exclusive 
as we have learned. In opting for sexual licence, we opt also 
for the vivid orange flashes that preceded the destruction of 
Hiroshima and Nagasaki! Those are the realities of the situa- 

Christian modesty demands, and reason itself suggests that 
a girl puts her claims to a boy's affection on a higher plane 
than mere sex. Sex, after all, is the lowest common denomi- 
nator of a girl's appeal, for it is found in all the daughters of 
Eve. An undue emphasis on it is, therefore, vulgar, i.e. of the 

Reason suggests that girls should superimpose on this very 
basic natural appeal higher qualities of mind and soul which 
will attract a better class of husband, and will help to ensure 
a stable and happy marriage. 

It is absolutely true to say that the practice of the Christian 
virtues greatly enhances and enriches the personality. By this 
process, a girl becomes refined, for grace acts on the soul to 
refine our carnal nature. For this reason, true beauty, which 
is beauty of soul, is at the disposal of any girl who seeks it. 

The normal young man, seeking a lifelong companion, the 
future mother of his children, needs a person of character, 
a girl with high standards, lovable, unselfish, capable of being 
faithful to him and assisting him to establish a happy and 
enduring home life. The virtuous girl is the most beautiful 


girl of all, no matter how homely her features may be. And 
any girl may be virtuous if she wills, for the sanctifying grace 
which develops these marvellous qualities of soul is available 
in abundance for us all as a result of the death of the Saviour 
on Calvary. 

For these serious reasons, our Christian youth must be 
called on to make an intelligent and informed re-appraisal of 
the whole situation. There is an urgent need, if the world is to 
change for the better, that the immodest dress syndrome be 
broken, that our youth discuss these things among themselves 
and arrive at a balanced, mature and carefully thought out 
appreciation of what their moral behaviour really signifies. 

Moral behaviour is all-important. If God is our true Father, 
if He feeds and clothes us, even becomes Man and suffers 
for us, then He has a sacred right to our filial love. And that 
is where moral behaviour comes in, and that is why it is so 

We can never begin to turn back the tide of evil, of sen- 
suality, of vulgarity, until we enlist in our ranks our idealistic 
youth. It is our duty to persuade them that Christian morality 
pays off in higher living standards, in deeper happiness, in 
peace of mind, that it leads to international peace, brotherly 
love, and the new world social order of their dreams. 



The significance of the Fatima message lies in its power to 
renew the life of grace in souls, to rekindle the light which 
dissipates the darkness of error, to strengthen the charity of 
Christ which overcomes men by love. 


Prayer and self-denial, the two pillars of the interior life, 
are also the two major requests of Our Lady at Fatima, the 
blessed formula for renewing the face of the earth. 

But even more, the Fatima message brings to us the very 
latest in theological devices for reaching that union with 
Christ in which the perfection of a Christian consists. 

That "theological device" is, of course, a true devotion to 
the Immaculate Heart of Mary, described by St. Louis de 
Montfort as the short, easy, secure and perfect path to Christ. 

By this devotion, the Saint assures us, we give more glory 
to God in a month than by years of service following lesser 

It is as though the Holy Spirit has introduced "automation" 
into theology, an accelerated process by which modern man 
can sanctify and enrich himself in a way little known to our 
forefathers. For that reason St. Louis calls it a secret of grace 
and he tells us that it is reserved for an age of great peril in 
the Church. (He wrote about the year 1711). 

"Unless the grain of wheat, falling into the ground, die, it 
remains alone; but if it die, it brings forth much fruit** 

So says the Saviour as quoted by St. John. And Our Lord 
goes on to say immediately, "He that loveth his life shall lose 
it; and he that hateth his life in this world keepeth it unto life 
everlasting.*' (Jn. 12.25). 

This is regarded by ascetical writers as Our Lord's most 
urgent and compelling call to the interior life, a warning that 
nothing is achieved by the Christian apostle unless he re- 
nounces his own will by prayer and penance to embrace the 
higher life, the life of the spirit. For it must be confessed that 
our own wills do not lead us to prayer and penance. 

In this age of confusion, when false teachers play down 
the necessity for this interior life of the spirit it is well to 
recall that all of the great saints and masters of the spiritual 
life counselled this path. 

How then can we listen to men who so plainly speak 
against the spirit of the Gospels, and against the solid tra- 
ditions of the Church? 

In His sermon on the mount the Master calls His apostles 
"the salt of the earth, the light of the vjorld!* 

"We are the salt of the earth," comments Dom Chautard, 
"in the measure that we are holy." 

As true salt, the holy abbott goes on to say, "the pious 

apostle will be a real agent of preservation in the midst of that 
sea of corruption, human society." 

But the salt must retain its flavour. The treasure of sancti- 
fying grace must be there to radiate its divine effulgence into 
the darkness of sin, to sweeten with its own peculiar ecstasy, 
the tepidity of human love. 

How does one acquire this sanctifying grace? 

One must go to the masters of the spiritual life, not to the 
quacks who abound in the turmoil and confusion of today. 

Sanctifying grace, the life and the light of Christ is, of 
course, communicated to us by baptism, by which Sacrament 
we are incorporated into the Mystical Body. It is lost by 
mortal sin, regained by perfect contrition and the Sacrament 
of Penance. 

It is increased in the soul by every prayer and good work 
done with the right intention of the love of God and the sal- 
vation of souls. It is increased eminently of course, by the 
devout reception of the Blessed Eucharist and the offering of 
the Holy Sacrifice. 

The smallest increase in sanctifying grace constitutes a 
treasure more sublime than all the wealth of earth. 

With it the world is saved. Without it the world is lost in 
blood and tears and war. 

It is the central purpose of this book to increase the life 
of grace in the souls of its readers. That is, in fact, the ob- 
vious intent of Our Lady Herself in communicating to us the 
precious message. 

Hence we have no greater ambition than to increase the 
holiness of our readers, to arouse in them a sense of urgency 
in regard to the fleeting moments of time in which they must 
gather this treasure. 

For the months and the years pass and there comes a day 
on which we must render an account of our stewardship. Then 
shall we be stricken with remorse for our miserable reaction 
to God's glorious gifts. What marvellous opportunities have 
passed us by, what supreme and lasting wealth is constituted 
in the graces we have rejected! 

And as the silence of death begins to overwhelm us, when 
the sights and sounds of this world recede forever, we may 
well sigh and echo — and re-echo — the final poignant words 
of Leon Bloy: "The only tragedy is not to have been a saint.*' 




'The heavens show forth the glory of God 

And the firmament declares the work of His hands* (Ps. 18.2) 

It will occur to the reader that, if Fatima is a plan for giving 
to mankind a new fraternal unity, a new all-pervasive civilisa- 
tion blessed with peace and tranquillity, then its prospects of 
influencing other great world faiths should at least be ex- 

It is clear that traditional religious structures are tottering 
and collapsing under the ferocious impact of militant atheism. 
It is said by reliable observers that the ancient religions of 
China have been virtually destroyed amongst that large sec- 
tion of the human race which must live under the despotism 
of the Communist regime. 

Confucianism, Taoism, Buddhism, Muslimism, Christianity, 
all have wilted under the blast of hatred and intolerance that 
comes from the dialectical materialists who permit none but 
their own sterile creed in areas that they control. 

All the world reels under the impact of Marxism in its 
various forms as man's intellectual ability sinks to an all-time 
low in his inability to discern even the elementary fact that 
there is a God. 

We are facing a "scorched earth" of the spiritual order as 
country after country apostatises in the age of materialism, 
from its traditional faiths, to lie fallow awaiting the sower of 
the good seed of a modern Gospel. 


The mind of man cannot for long suffer the utter barren- 
ness of materialism, dialectical or otherwise. 

Surely the good seed to come is the revelation that Our 
Lady gave to the world at the Cova da Iria. 

She prophesied there its ultimate success on a global basis. 
All the world must feel the impact of the Fatima message 
ultimately, for it is this revelation and this light which is to 
dissipate the darkness of Marxist atheism. The great world 
religions, influential for centuries over much of the globe, 
may well have perished then, as they have perished in Red 
China today. 

A tremendous earthquake rocks the spiritual foundations 
of the universe, and from the ruins a new light is to shine, 
and a new civilisation is to arise, when Russia is converted 
and all the world feels the spiritual exhilaration of the Age 
of Mary, and the triumph of Her Immaculate Heart. 

Already She has claimed the love and affection of countless 
millions not of the Christian faith. 

The Pilgrim Statues that have traversed the world have 
been received with reverence and honour amongst Moslems, 
Hindus, Buddhists and other non-Christian faiths. 

Entire Buddhist villages asked to be allowed to venerate 
the Pilgrim Statue of Our Lady of Fatima taken to Vietnam 
in 1965. Their own bonzes led them in these demonstrations 
of love for Mary. 

The Buddha himself taught the impermanence of created 
things, that this earth is not our true and lasting home, but 
a place where we must be diligent in working out our sal- 
vation, where we are on a sort of probationary pilgrimage. 

Thus Buddhism prepares the soul for the reception of Chris- 
tianity, for the first principle of Buddhism is that man should 
seek enlightenment. In the Diamond Sutra the Buddha is said 
to have prophesied in this wise: "500 years after my death 
there will appear One who will fulfill all righteousness, One 
who has the root in him not only of one, two, three, five, ten, 
or a thousand Buddhas, but that of ten thousand Buddhas. 
Therefore, when he comes hear him" 

Five hundred and forty four years after Buddha's parinir- 
vana or passing away, the Prince of Peace was born in 
Bethlehem. No wonder, writes Lim Cheow Kam, Buddhists 
who are acquainted with the Gospel says Buddha's prophecy 
has come to pass in the appearance of Jesus — the Buddha of 


Boundless Love, the One who has the good root in Him of 
ten thousand Buddhas. 

Islam also has shown great love and veneration for the 
Pilgrim Statues that have toured the world; there have been 
spontaneous demonstrations of Muslim affection both in Asia 
and Africa. 

It is often pointed out that Moslems are particularly at- 
tracted to this devotion because Mohammed had a daughter 
named Fatima whom he designated first in Paradise after 
Maryam as Moslems call Our Lady. 

It is well recognised that the best meeting ground for 
Christians and Moslems is the common affection they have 
for Mary. An eminent Franciscan scholar and convert from 
Mohammedanism Fr. John Avd-El-Jalil O.F.M. states that 
Muslim devotion to Mary is deep and dogmatic, that there 
is, in Islam a "a rudimentary form of Mariology". 

There is, in the Koran, at least a hint of the Immaculate 
Conception in the lines: 

"O Mary, God has chosen you 

and purified you 
He has chosen you above 
all the women of the world". 

It is interesting that Moslems believe in the Virgin Birth, 
something that is, sad to say, rejected in certain "Catholic" 
circles today. 

Hindus, Parsees, Sikhs, and India's other major faiths came 
in tens of thousands to welcome the Pilgrim Statue of Our 
Lady of Fatima which passed through that country in 1950. 

There is a mysterious attraction in these cases which it is 
difficult to explain. The potential is there for a universal 
attraction to the Cross and to the Crucified through an 
affinity with the sinless Virgin who gave Him his human 
nature, whose fiat ensured redemption for us all. 

Mary is loved in the East, and She is called in Christian 
literature the Eastern Gate by which the Orient from on high 
enters the world. 

She is the Mother of the human race not merely in a 
biological or juridical sense, but in what theologians call an 
ontological sense, a far higher and more effective form of 
motherhood than our human concept of the term could ever 


She will reach out to claim the affection and love of the 
Moslems, the Buddhists, the Hindus and all the others. They 
are Her most dear sons, and in the age of the triumph of Her 
Immaculate Heart, She will open wide to them the mysteries 
of life, redemption, of the last ends of man. 

Then, when the East is touched by the sublime idealism of 
Christianity, we will see holiness and mysticism on a scale 
unknown in history. 



'Bless them that persecute you: bless and curse not (Rom. 12.24) 

Holy Scripture tells us that God is love (I Jn. 4.16). It is 
the insistent lesson of the Christian Gospel that we must love 
our neighbour for Christ's sake. 

We must expect our neighbour to have faults and weak- 
nesses. He is sure to be selfish, the saints tell us, if only for 
the melancholy reason that we are all selfish. But it is Christ's 
strict command that we forgive our neighbour his weaknesses, 
his selfishness, in imitation of the Divine Master Himself who 
forgives all of us our sins. 

It is possible that some who read this book may feel that 
it deals in rather harsh polemical terms with Communism and 
Communists, that we have little love for those unfortunates 
who wander in the dark mists of atheism and often die 
estranged and at enmity with God. 

Now we can make the bold statement — and it contradicts 
nothing that has already been written — that Fatima crusaders 


manifest by their lives, a very special and genuine love foi 

Our Lady is the Mother of the entire human race, Com- 
munists included. She made it clear in the August 19 appari- 
tion that souls at enmity with God are still very dear to Her, 
and She pleaded with us all to pray and make sacrifices so 
that these souls would receive the grace to see the light, to 
repent of their sins, so that they would not be lost forever in 

The Fatima crusades throughout the world make a special 
effort to answer this call from Our Lady. They are constantly 
organising processions, all-night vigils, seminars, holy hours 
for the conversion of sinners. And it must be confessed that 
militant atheists are, in the objective sense, sinners. 

Let us put ourselves in imagination in that fearful situation 
where we are at open enmity with God. The Gospels tell us 
plainly that those who die in grave sin are lost forever. The 
unrelenting atheist, the man who rejects God, is then, of all 
men, the most tragic figure. He stands on the brink of the most 
terrible precipice, about to plunge into an inferno from which 
there is no return. Many such people are externally likeable 
people, and if we could see with the eyes of a vivid faith, the 
dreadful danger they are in, we should rush forward to save 
them at all costs. 

Alas, no action of ours can help the tragic figure of the 
militant atheist other than prayer and penance. The Mother 
of Christ, who loves them so much, who is in anguish over 
the danger they place themselves in, could not give us any 
other method of helping than to say the rosary and to make 
sacrifices for them. 

Christians of necessity must hate the diabolical creed of 
Communism which springs like a poisonous weed from the 
evil root of militant atheism. We must hate it because it takes 
away from the glory of God, because it causes wars and dis- 
cord, because it leads souls to eternal damnation. No Chris- 
tian need ever feel ashamed of hating evil. That is the simple 
duty of all good men. 

It is different however with the Communist himself. Him, 
we are bound to love, not in the sentimental sense, but in the 
sense of wishing him well, of praying and making sacrifices for 

Christ warned us of a day of General Judgement that is 
coming, of a "day of wrath" — as it has been traditionally 


called — on which all the world will appear before God's tri- 
bunal to be judged on our choice of good or evil during life. 

What a drama it will be! No human mind could conceive so 
dramatic an event, not Sophocles or Dante, Shakespeare or 
De Mille, none of them could possibly visualise the entire 
human race, from Adam down to the last man, arraigned be- 
fore the Judgement Seat of God, there to be rewarded or 
punished according to their deeds. 

"Come, you blessed . . ." 
"Depart, you accursed . . /* 

What a vast unbridgeable chasm there exists between the 
two groups! Mysteriously, with the unimaginable powers of 
the angelic intellect which will be ours then, we will be con- 
scious of the judgement passed on all other members of the 
human race. There will be no mercy, only justice on that ter- 
rible day. 

Pride, hatred, moral perversion will be seen for the loath- 
some and hideous leprosy of the soul that they are. The 
virtuous will be possessed of such angelic beauty as to ravish 
the soul with delight; they are adjudged worthy to enter the 
courts of Heaven, into the Beatific Vision, the infinite beauty 
of the Godhead, which no man on this earth can see and live. 

It is then that the Communists will know who their true 
friends have been. And the Fatima crusaders, who have 
prayed through the long night at vigils for Communists, who 
have laboured assiduously to extend the influence of the 
Christian Gospel, they will see the fruits of their labours on 
the last day, in souls converted and saved forever to praise 
and glorify God. 

It is then that all the world, the just and the damned, will 
turn to that hill of Calvary on which Jesus Christ died, to see 
for the first time, the full significance of this Divine sacrifice. 

Let us love our neighbour then for Christ's sake, and be- 
cause He has first loved us and delivered us from death. Let 
us pray fervently for Communists; for the greatest, the best 
of all solutions to the problem of Communism, the solution 
that God wants most of all, is the conversion of Communists. 




Lives of great men all remind us 
We must make our lives sublime 

And departing, leave behind us 
Footprints in the sands of time. 

Without question, the revelations that came to mankind in 
1917 at the Cova da Iria constitute a challenge to every be- 
liever. It is incumbent upon us all to decide for ourselves per- 
sonally whether they are true, or whether they are not. 

If they are true, then there is a serious responsibility upon 
us all to take action. Like a searchlight these revelations probe 
into the inmost depths of our being to see if we really love 
God, and our fellow-man for the sake of God. For, if the 
revelations are true, then the future of the human race is 
bound up with their implementation. 

Our Lady waits patiently for a sign of apostolic action from 
us, having given us the clearest indication of the urgency and 
importance of such action. Our first indispensable require- 
ment is an increase in faith. We need a lively faith, "animated 
by charity, which will enable us to perform all our actions 
for the love of God ... a faith firm and immovable as a rock 
through which we shall remain tranquil and steadfast amidst 
the crosses, toils and disappointments of life . . ." 

We cannot hope to walk along this way of Christ, this via 
crucis, unless we believe deeply. 

A man engages in apostolic work primarily because he be- 
lieves. The more he acts on his beliefs the more intense they 
become and the deeper becomes his faith. As his faith deepens, 
his love of God develops and he desires to impart this love to 

The lives of the saints give us admirable illustrations of 
this. Of all men they had perspective. They looked at time 


and at eternity through the perfectly adjusted telescopic sights 
of a vivid faith in God. They were gifted with "supernatural" 
eyesight. For the saints Heaven, the City of God, lay just 
over the horizon beckoning them onward to its mysterious 
grandeurs and unparalleled delights. 

As their faith deepened, the reality of this vision became 
more vivid and they burned with a desire to share this King- 
dom of love with their fellowmen even at the cost of great 
personal sacrifice, just as Christ Himself burned with such a 
desire during His life on earth. 

How do I develop a faith like that? 

Would it change my life? 

A vivid faith changes more than the life of an individual, 
it changes the lives of multitudes and affects the very destinies 
of nations. 

Before developing one's faith to the point where it becomes 
a positive supernatural vision unlocking for us the great 
secrets of Creation and of the last ends of man, one must 
begin by believing in God. 

The Marxist, in embracing dialectical materialism, turns 
his back on the mighty panorama which belief inevitably 
brings and places his hopes in the earth and in earth only. 
He thus becomes utterly faithless, a modern infidel, and the 
more he follows Communism, the further he advances into an 
abysmal spiritual darkness. 

Utterly out of harmony with the plan of Creation, his voice 
becomes discord and his works sabotage. He has by-passed 
Heaven and walks upon the broad highway that leads to the 

As I see so many of my fellowmen stumbling blindly along 
the road to eternal perdition, what must I do? 

Certainly, I must increase my faith, for faith must be the 
foundation of a daring apostolate, a powerful and recklessly 
self-sacrificing spirituality which will urge me on, even into 
the cannon's mouth, in a bold endeavour to break the spell 
which Satan has cast upon so many in this age. 

Faith will enable me to see clearly that Christianity is the 
great positive and re-integrating force in an anarchic and 
chaotic world. 

Faith in Christ means union with Christ, and union with 
Christ means that T share in some measure in the power of 
Christ, or rather that Christ will invest His power in me to 
the extent that I become His instrument. 


Becoming His instrument necessarily involves some sacri- 
fice, for I must allow His will to triumph over my will. But 
the stakes are high, and I must not allow my body to stam- 
pede my soul. I CAN DO PENANCE, I MUST do penance 
if the liberty of my country is to be preserved. 

Thus will I develop my faith, thus I shall fight for my coun- 
try more truly than if T directed the fire of a thousand ma- 
chine guns into the enemy's ranks. 

What must be my first step in building up an heroic faith 
in God which will enable me to face calmly even the savage 
persecution of atheistic tyranny — if that were God's will? 

Certainly it is necessary to have a holy, tender, interior, 
constant and disinterested devotion to Mary, to be entirely 
and truly consecrated to Her, to be willing to suffer the trials, 
the contradictions, the humiliations, the crosses that She will 

It is indispensable to have a solid routine of prayer if one 
is genuinely seeking perfection. 

Daily Mass, if possible, and the fifteen decades of the 
rosary, recited daily with care and devotion, are powerful 
means of advancing in the spiritual life. 

Even if Our Lady had not asked for the rosary at Lourdes 
and Fatima the saints have made plain the great value of that 
devotion in developing the life of grace in the soul. 

This indeed is the great challenge of our age. In its accep- 
tance by devout Catholics, in a spirit of noblesse oblige, 
rests the hopes of all humanity. 




'They that are Ckrisfs have crucified their flesh with the vices and 
concupiscences' (Gal. 5.24) 

The point has already been made that the so-called "permis- 
sive society" cannot produce fruits in terms of human happi- 
ness for the people. Its fruits, so far, are rising crime, broken 
homes, drugs and delinquency. 

Thus is history repeating itself, for history has plainly 
taught us these lessons. Most people who interest themselves 
in these things are familiar with the conclusions of the his- 
torian Arnold Toynbee, that nearly all of the great civilisa- 
tions of the past have perished from within by internal cor- 

Another great historian, Dr. J. D. Unwin tells us: "Every 
civilisation is established and consolidated by observing a 
strict sexual moral code, is maintained while this strict code 
is kept, and decays when sexual licence is allowed" (Sexual 
Relations and Human Behaviour). 

Unwin reports that the collapse usually comes within a 
generation where there is serious moral decay. For his ex- 
haustive analysis in "Sex and Culture" he closely examined 
every known society — over eighty in all. 

It cannot be denied that, as society grows more and more 
"permissive" — particularly in countries like Sweden, America 
and England — crime has risen steeply. Some refuse to see a 
nexus between the two, holding that the prevailing permis- 
siveness does not influence the crime rise. 


Yet they can hardly deny that a climate of sexual permis- 
siveness increases the divorce rate. For infidelity in marriage 
is a leading cause of divorce. And, as the divorce rate rises, 
juvenile delinquency must rise, for all informed observers 
agree that broken homes are a major cause of juvenile de- 

Nevertheless there is a move throughout the Western world, 
the civilisation that once was Christian, to abolish all forms 
of censorship, to push through to the last stage in the fully 
permissive society. 

In this historic hour of instant global communications an 
idea spreads rapidly — like a contagion. All the world it seems, 
is being swept by the craze for an open season on sex. The 
wisdom of the past is ignored, the verdict of history set aside. 
The shadow of the atomic bomb is disregarded as twentieth 
century man prepares to return to the morals of his stone- 
age ancestors. 

Toynbee, Sorokin and the other historians have not been 
giving us their own views, but the sober conclusions of his- 
tory. If we behave in this way, we are betraying our country, 
and the generations to come. 

In one of his recent books, Toynbee tells us that "religion 
not only helps to create civilisations but acts as a stabilising 
factor in times of decline." (Experiences) . 

This is because the various religions are, above all, dis- 
ciplinary systems, imposing restraint on man's wilful in- 
dulgence of his lusts. Remove these safeguards of civilisation 
and what have you got? A return to barbarism, a return to 
the mores of the Vandals, the Huns, and the Visigoths who 
were rescued by the light of the Cross in the Dark Ages. 

Here we are arguing against the permissive society on 
purely sociological grounds. What we all have to realise is 
that the real case against immorality rests on a much more 
serious basis, the fact that it is grossly offensive to God who 
created us, and seriously contrary to His law. 

Immorality is always a personal disaster for the adulterer 
or the fornicator for, if he dies unrepentant, he will surely 
lose his soul for all eternity. 

But, as Our Lady indicated plainly at Fatima, it helps to 
cause wars and other national disasters and thus must be 
seen from a sociological aspect. 

The Greeks and the Romans understood that moral cor- 
ruption threatened the stability of the state. Caesar Augustus 


banished Ovid for writing a pornographic book and salacious 
literature was banned in some of the Greek states. 

The youth of today, in the sophisticated countries, are often 
said to be blase, saturated with sensuality. If this is true 
then they have tasted of the Dead Sea fruits of immorality, 
and must know through experience, that it cannot bring hap- 
piness. In fact it produces nervous breakdowns, depression, 
despair and often suicide. It greatly increases the work of the 
police force. 

Thus society is gradually being forced by the disintegration 
and decay of its constituent parts to realise that a moral code 
is necessary. Noting that all societies have a moral code 
Brisbane writer Mr. George Cook quotes the following from 
the article on Comparative Ethics in the Encyclopaedia 

"Everywhere in stable society there is a code which bids 
men do this and not do that. If exceptions are to be found 
at all they are not in what appear as the most primitive 
societies, but in cases of decadence, where the long-established 
code of one culture is broken and not replaced by the irrup- 
tion of another. If we run the gamut of culture from the 
highest to the lowest, we shall find that the codes cover the 
principal relations of social life. They deal with persons and 
property and specifically with sex, imposing restraints on be- 
haviour which, from our point of view, may be just or unjust, 
but which are certainly working rules. These rules rest on, and 
in turn support, a certain community of life, extending beyond 
the simple family of parents and young children, where nat- 
ural feeling might be a sufficient guide.' 9 

"The actual institutions of a society are the results of an 
adjustment of human relations to the needs of life, and a 
solution, good or bad, of the problem of living together under 
given conditions." (Reference, Ency. Brit. Vol 6. Page 154 and 
following pages.) 

Mr. Cook makes the following very pertinent comment: 
As every stable society has a code which "bids men do 
this and not do that," it follows that you cannot have a "per- 
missive society". The two words "permissive" and "society" 
are contradictory. The Oxford Dictionary defines "permis- 
sive" as "each individual free to do what he likes." "Society" 
is defined as "the customs and organisation of a civilised 


nation." Obviously, we cannot have "customs and organisa- 
tion" if each individual "does what he likes." 

What is being sought today is not a permissive society, as 
Mr. Cook points out, but permissive decadence, decadence 
being permissive itself and the end result of permissiveness. 
And he goes on to make the following comments: 

"All are concerned when the society in which they live is 
threatened with destruction. 

"The unchecked permission of sexually licentious living 
not only threatens, but means the certain destruction of 
that Society. 

''Everyone is therefore concerned that the Government 
ensures that sexual aberrations like homosexuality are de- 
clared illegal and monogamous marriage is defended. 

"Civil authorities have as their prime duty to promote the 
common welfare of their subjects. 

"They must, according to their ability, avert all harm 
from their country both internal and external. 

"As sexual licentiousness means certain destruction of the 
country, the civil authority concerned must combat this 
internal threat just as it must combat an external threat by 
an enemy country. 

"Legislation is the only means open to a civil authority 
against this internal threat. This is because of the separa- 
tion of Church and State. The State cannot check sexual 
licentiousness by exhorting its subjects by moral homilies. 

"By definition, moral homilies are not the State's sphere. 
All the civil authority can do is identify sexual licentiousness 
as an internal threat and legislate against it, prescribing 
penalties against it just as it prescribes penalties against 
theft and murder. 

"The State laws against theft and murder do not contain 
moral homilies on these subjects: they just prohibit these 
things as crimes against the State and fix penalties. 

"In exactly the same way the civil authority legislates 
against sexual licentiousness, and fixes penalties for breaches 
of this legislation, 

"The Civil Authorities thereby are NOT legislating 
against sin'. They are legislating for survival of the country 
they govern. The extent of this legislation is open to dis- 
cussion, once the right of legislation in this field is accepted. 

"The Rule is that such legislation must be sufficient to 

prevent internal decadence in the country but the State 
should avoid legislating against moral lapses not serious 
enough to threaten the survival of society ." 

Perhaps Divine Providence has permitted the unprecedented 
permissiveness in almost every department of Western society 
to convince us that it cannot bring happiness, that its fruits are 
drugs and degradation, misery and despair. 

Experience is a hard school but we have obstinately refused 
to learn at any other. 


"We believe that civilisation has been built up by sacrifices 
in gratification of the primitive impulses, and that it is to 
a great extent for ever being re-created as each individual 
repeats the sacrifice of his instinctive pleasures for the com- 
mon good. The sexual are amongst the most important of the 
instinctive forces thus utilised; they are in this way sublimated, 
that is to say their energy is turned aside from its sexual goals 
and diverted towards other ends, no longer sexual and socially 
more valuable" 

Introductory Lectures on Psycho-Analysis. 



'But flee thou youthful desires and pursue justice, faith, chanty 
and peace' (2 Tim. 2.22) 

How is it possible to penetrate and influence with this cru- 
sade the thinking of society in a short time? 


An enormous effort is involved here, nothing less than a 
world revolution in ideas, the building of a new civilisation 
from the ruins of the old. 

Only our youth would have the relentless energy, the ideal- 
ism, the resolution, the tremendous generosity required for 
such a Herculean endeavour. 

Because of this it is hoped that the contents of this book 
will be absorbed above all by leaders of our youth, that it will 
be used as a textbook for study in universities, colleges and 
high schools, as well as in youth circles generally. 

In the past, it has been the more mature, the middle-aged 
and elderly who have carried the burden of propagating the 
Fatima message. But the hour has now arrived when massive 
help from our youthful echelons is indispensable. 

The most rapid means of infiltrating our universities with 
the powerful idealism latent in the Fatima message is un- 
questionably the use of the dedicated few, the completely 
convinced cadres who will spend themselves in Our Lady's 
service and count it an honour to do so. 

A cadre, in military parlance, is a highly trained, self-reliant, 
specialist soldier, with commando training and the initiative 
and imagination to become a guerrilla leader. 

A cadre will organise meetings, write letters to newspapers, 
distribute printed propaganda and engage in any activity 
which will penetrate his own particular milieu with a deep 
realisation of the potential of the 1917 message of peace. 

Obviously a cadre must first of all be convinced — intensely 
convinced — of the vital importance of giving the profound 
wisdom of Fatima to the confused modern world. He is a 
true soldier of the Queen of Heaven, a commando in the 
best sense of the word, intelligent — through the wisdom of 
Fatima — disciplined and dedicated. 

Students who would like to undertake such special respon- 
sibilities for disseminating the knowledge of Fatima and all 
that it means to others should begin by consecrating them- 
selves sincerely to Our Lady's Immaculate Heart, promising 
Her at least five decades of the rosary each day as an earnest 
of their good intentions. 

"It is possible by means of shrewd and unremitting propa- 
ganda to make people believe that heaven is hell and hell 

So wrote Adolf Hitler in Mein Kampf in 1926. 

Nobody who has seen the spread of atheistic communism 
throughout the world would doubt that today. 

All the evidence we have of communism indicates that it 
creates a veritable hell on earth in countries which it controls. 

Liberty is extinguished, the citizens are arbitrarily arrested 
and killed, nobody is allowed to leave unless they risk a bullet 
in the back as they scramble over barbed-wire barricades or 
Berlin Walls. 

So great is the power of the atheist propaganda machine, 
nevertheless, that it enables world Communism to make con- 
tinued progress despite the incredible handicap of these atroci- 
ties and the miserably low standard of living — as is evidenced 
by comparing East with West. 

Communism advances solely on propaganda. Its space pro- 
gramme, its training of athletes for the Olympic games, its 
cultural exchanges with Western countries — all are designed 
for propaganda, designed to distract people's attention and 
hide the grisly reality that is Communism. 

Catholics, on the other hand, seem disinterested in propa- 
gating the magnificent idealism of their faith, the only antidote 
to Communism. Charged with a solemn responsibility for 
which we must surely answer on the last day, we hide this 
resplendent Light under the bushel of our sloth and our 
apathy, allowing murderers and robbers to take over political 
control of the world. 

The Fatima message is a treasure from Heaven given with 
great love to the Church by the Mother of the Church in 
1917. It is not the property of any little group within the 
Church. It is a true aggiornamento of the Gospel and has 
been certified by the Church as in perfect harmony with the 
Gospel. The movement to crush Communism and all its ancil- 
laries must come from the bosom of the Church and it must 
be led by Our Lady who is appointed by God to crush the 
power of the demon. The Fatima crusade is to be then a 
conquering army which will inspire our youth and lead them 
on to the most thrilling and total victory in history. But the 
Church must marshal all its resources for this tremendous 

It is necessary to state that we need urgently the help of 
all age groups, and above all that of priests and Religious. 
Our Lady intended the urgent appeal to be addressed to all 
Catholics without exception and, as observed elsewhere, She 
also is looking with great motherly love, on Her sons and 


daughters in other religious denominations to help according 
to their consciences. 

All who read this book are asked to make a serious exami- 
nation of their lives to see if they can help the cause of peace, 
to serve humanity, to work, in a spirit of brotherly love for 
the countless millions who sit in utter darkness, in poverty, 
in tyranny, in the shadow of spiritual death. 

Stir up your generosity, obey the impulse to do something 
noble, something worthwhile with this fleeting life. For soon, 
we shall all be dead, absorbed in an eternity made glorious 
with love and self-sacrifice in this life, or cursed and made 
bitter with remorse and agonised despair, by a life on earth 
of selfishness and degradation. 

Those who would like to help are asked to write to Fatima 
International, P.O. Box 8947 Richmond Va. 23225, 



Deep harm to disobey, seeing that obedience is the bond of rule. 

We read in Matthew's 23rd chapter that Our Lord severely 
castigated the Scribes and Pharisees, calling them hypocrites, 
whited sepulchres, serpents, generation of vipers, etc. 

But just prior to this, He addressed these sobering words 
to His disciples: "The Scribes and Pharisees have sat on the 
chair of Moses. All things therefore whatsoever they shall 
say to you, observe and do." 

He also angered the Jews by telling them to obey the hated 

Roman conqueror: "Render to Caesar the things that are 
Caesar's ..." The Jews knew He had power to deliver them 
from Caesar. But this He refused to do. 

Of what sovereign importance must be the principle of 
obedience if Our Lord ordered the Chosen People to obey 
His arch-enemies, the very ones who were soon to be re- 
sponsible for His crucifixion, simply because they sat on the 
chair of Moses! 

Obedience, the outward sign of humility, is, by general 
agreement, the most indispensable of the virtues. It is by con- 
tinual acts of obedience to lawful authority that one increases 
in sanctifying grace and in all the virtues. The clearest thing 
we know about the devil is that he was a rebel from the 

In the Religious life, this virtue of obedience is of particu- 
lar importance because it produces that order in the com- 
munity which is the sine qua non of coordinated and success- 
ful action. The great generals of history, Julius Caesar, 
Napoleon and the others knew well the cardinal importance 
of an instinctive and generous obedience on the part of their 

In the Religious life, there is a well-known principle that 
the Superior is to be obeyed in all things, except sin. It is 
certain that nothing is better for us spiritually than to obey, 
providing the authority is lawful and there is no sin. 

There are two well-known cases in religious history of 
apparent disobedience to lawful authority which have aroused 
considerable comment from theologians and sacred writers. 

The first is in the Scriptures, the famous case where St. 
Paul, writing to the Galatians, tells of his "confrontation" 
with St. Peter the first Pope. St. Paul describes how he "with- 
stood Cephas (Peter) to his face and rebuked him". St. Peter 
was not, needless to say, guilty of error in doctrine. It was 
simply a moral lapse, a weakness of character which had 
shown itself conspicuously on that sad night before the Cruci- 
fixion. St. Peter, with great humility, bowed to the rebuke of 
St. Paul, even though it was public and a severe test of his 

Arnaldo Vidigal Xavier da Silveira of Brazil quoted a num- 
ber of interesting comments from famous theologians on this 

"In several Of his works," he writes, "St. Thomas Aquinas 
says that in extreme cases it is right to publicly oppose a ruling 


of the Pope, as Saint Paul did face Saint Peter: \ . . if the 
Faith be in imminent peril, prelates ought to be accused by 
their subjects, even in public. Thus, Saint Paul, who was the 
subject of Saint Peter, (he) called him to task in public, 
because of impending danger of a scandal concerning a point 
of Faith. As the Glossary to Saint Augustine has it: ' Saint 
Peter himself set an example for those who rule, to the effect 
that if they ever stray from the straight path they are not to 
feel that anyone is unworthy of correcting them, even if such 
a person be one of their subjects?, (ad Gal. 2, 14) (Saint 
Thomas, Summa TheoL, II-II, 33, 4, 2). 

"The chastening was both just and useful and there was no 
little cause; the truth of the Gospels was at stake. . . ." 

"The reprimand took place aptly, for it occurred publicly 
and openly. St. Paul writes: "I spoke with Cephas", that is, 
Peter, "before air, for Saint Peter's pretence represented 
danger for everyone. In 1 Tim. 5, 20, we read the following: 
"those who sin ye shall chasten before all men". By this is 
meant manifest sins and not hidden ones, for in the case of 
the latter one should act according to the appropriate rule for 
brotherly reprimands". (Saint Thomas, ad Gal. 2, 11-14, lect. 
IE, nn. 83-84). 

"Saint Thomas goes on to remark that the aforesaid pas- 
sage from the Scriptures is a lesson not only for prelates but 
also for subjects: "for the prelates it was one (an example) 
of humility, so that they might not shun the reprimands of 
their inferiors and subjects; and for the subjects it was one 
(an example) of zeal and freedom, so that they might not be 
afraid to correct their prelates, above all when the crime be 
public and place many in peril", (idem, ibidem, n, 77). 

"Cornelius a Lapide — This illustrious exegete points out 
that, according to Saint Augustine, Saint Ambrose, Saint 
Bede, Saint Anselm and many other Fathers, Saint Paul 
opposed Saint Peter publicly "so that thus the public scandal 
brought about by Saint Peter might be remedied through a 
reprimand, also public", (ad Gal. 2, 11). 

"After having looked into the various theological and 
exegetical questions incurred because of Saint Paul's attitude, 
Cornelius a Lapide writes as follows: "that superiors may 
be humbly and charitably reprimanded by their inferiors, so 
that the truth might be safeguarded, is what has been affirmed, 
based upon this passage, (namely Gal. 3, 11), by Saint 
Augustine (Epist. 19), Saint Cyprian, Saint Gregory, Saint 


Thomas, and others referred to above. They clearly state 
that Saint Peter, though superior, was reprimanded by Saint 
Paul. . . . Therefore was Saint Gregory right when he said 
(Homil. 18 in Ezech.): "Peter fell silent so that inasmuch as 
he was the first in the apostolic hierarchy he might also be the 
first in humility". And Saint Augustine wrote (Epist. 19 ad 
Hyeronymum) : "By teaching that superiors should not refuse 
to let themselves be reprimanded by their inferiors, Saint 
Peter set an example for posterity, an example more un- 
common and more saintly than that set by Saint Paul when 
he taught that in the safeguarding of the truth and if done 
charitably, the lesser may dare to fearlessly resist the greater", 
(ad Gal. 2, 11)." 

The other celebrated instance in history where apparent 
disobedience has been praised by saints and historians is that 
of Nestorius, Patriarch of Constantinople, whose flock, it is 
said, fled from the Church when he preached to them the 
heresy that Mary could not be truly called Mother of God. 

Here we have the flock instinctively and violently repudiat- 
ing the teaching of their Bishop; and Nestorius was no 
ordinary Bishop. He was second in rank to the Pope himself 
at the time. 

Nestorius was preaching formal heresy, as distinct from 
material heresy which is not culpable and comes from lack 
of erudition. 

Some theologians, according to the eighteenth century 
authority Spedalieri, hold that a Bishop who preaches formal 
heresy, deliberately polluting the deposit of truth with error, 
is automatically divested of his episcopal dignity. The Abbot 
of Solesmes, Dom Gueranger O. S. B., puts it in even more 
trenchant terms. In his book, St. Cyril of Alexandria, he tells 
us that such a bishop (or priest) is a shepherd transformed 
into a wolf. And he goes on to say, "it is his erstwhile flock 
which must make all haste to defend itself against him", 
(p. 340). 

It may be held from the foregoing that the distinction 
between when to obey and when to disobey is so fine that only 
a subtle intellect could grasp it. On the one hand we have 
Our Lord counselling the Jews to obey even the Scribes and 
Pharisees and on the other hand we have St. Paul's stern 
rebuke to St. Peter and the Nestorius incident. 

Is there a contradiction? 

Our Lord, in the eyes of the Jewish people, was the son of 


a carpenter and a "layman". As such He would have been 
considered the spiritual subject of the Scribes and Pharisees. 
Nevertheless, He strongly condemned their moral lapses, their 
hypocrisy, etc, but He upheld their position as dispensers of 
the law of Moses, even though He pointed out that they were 
obeying the letter of the law and not its spirit. 

But the falsifying of doctrine is apparently quite another 
matter. The Nestorius incident, the opinions of Spedalieri, 
Gueranger and others— quoting necessary authorities — seem 
to make it clear that, when a priest or bishop preaches formal 
open contumacious heresy on serious points of doctrine, he 
has, in effect, left the Church and is to be rejected forthwith 
by the People of God. 

St. Paul makes this clear in his serious warning to the 
Galatians against those who would "pervert the gospel of 

// anyone preach to you a gospel besides that which you 
have received, let him be anathema. (Gal. 1.9). 

Here there is a serious responsibility placed directly upon 
the People of God not to accept heresy, a responsibility that 
was fully discharged by the Faithful at Constantinople when 
they refused to listen to the heresy of Nestorius their Bishop. 

It may be pointed out that the power of jurisdiction granted 
to such a Bishop by the Pope has not been formally revoked 
and therefore the Bishop should continue to rule the diocese 
until the Pope takes such action. 

But, if the people of Constantinople were right in rejecting 
their Bishop when he preached to them an obvious heresy — 
and the Church through her theologians and doctors seems 
to have ruled that they were— then a Bishop or priest preach- 
ing obvious heresy seems to be ipso facto divested of his office 
and is to be refused the obedience and reverence due to his 
office. However, it seems clear that the power of Sacred 
Orders still remains in accordance with the principle, once a 
bishop always a bishop. 

The Fatima crusade throughout the world has been noted 
for its unquestioning obedience to lawful authority and its 
profound reverence and affection for its priests and bishops. 
Its entire programme of prayer and penance is aimed at up- 
lifting the Church, eliminating the darkness of error, enrich- 
ing the People of God by an unquestioning obedience to 
Christ and to His lawful representatives on earth. 




'There shall he a time when they will not endure sound doctrine' 
(2 Tim. 4.3) 

Sometimes one hears the revelations of the Cova da Iria 
referred to as "merely a repetition of the requests for prayer 
and penance in the Gospels". 

But Fatima is immensely more significant than that. Let us 
consider for a moment the new light it throws on biblical 

It has been held by many modern exegetes that the Bible 
has been wrongly interpreted by our forefathers, that modern 
science has thrown new light upon it, that its imagery and 
idiom were suitable for an ancient primitive people but not 
for us, that the Scriptures were not meant to be taken literally, 
and so on. Some of these moderns, starting from this premise, 
then go on to place new and unsafe interpretations on Holy 
Scripture without waiting to get a clearance from Rome. 

It is in helping to clear up this confusion that Fatima is 
immensely important. For the revelations at the Cova give us, 
in addition to the vital message, a compendium of the major 
doctrines of the Church. 

In an age when so many writers have cast doubts on the 
Real Presence in the Blessed Eucharist, we find the Angel who 
appeared to the three children leaving a Host and Chalice 
suspended in the air whilst he prostrates himself and recites 
the well-known prayer, 


"Most Holy Trinity, Father, Son and Holy Ghost, I adore 
You profoundly! I offer You the most precious Body and 
Blood, Soul and Divinity of our Lord Jesus Christ, present in 
all the tabernacles of the world, in reparation for all the out- 
rages committed against Him; and by the infinite merits of 
His Sacred Heart, through the intercession of the Immaculate 
Heart of Mary, I beg for the conversion of poor sinners". 

Not only does the vision of the angel adoring the Host and 
Chalice reassure us in our belief in the beautiful doctrine of 
the Real Presence, but the drops of the Precious Blood falling 
from the Host into the Chalice confirm what the Church has 
always taught, that Christ is present, whole and entire, in 
either species. 

How many so-called theologians, in this sad age, have taken 
it upon themselves to dismiss the doctrine of a hell of eternal 
fire as "not suitable for the mentality of modern man"? At 
Fatima, as we know well, the children were given a terrifying 
vision of that same hell of fire, proving that the magisterium 
has not erred. And modern science, so often quoted in efforts 
to discredit the Bible, tells us that the earth's centre or core 
is a sea of raging fire with a temperature of at least 4,000° 
centigrade. This is not without significance when one remem- 
bers that the Bible itself (Num. 16.33) as well as many 
saints and mystics have indicated that hell is in the centre 
of the earth. 

The Immaculate Conception of Our Lady was clearly im- 
plied in the references to her Immaculate Heart. And thus, 
by inference, the doctrine of Original Sin, so often challenged 
today, is confirmed. If Our Lady is immaculate, then the rest 
of us are conceived in sin as the Church has always taught. 
And the ancient scripture, "I will put enmities between thee 
and the Woman" (Gen. 3.15) is made comprehensible. 

The doctrines of heaven, hell and purgatory, of the ex- 
istence of angels and devils, of the need for prayer and 
penance to attain salvation are all brought to the notice ef 
the modern world at Fatima, and, of course, are confirmed 
by the solar phenomenon. Our Lady urged the necessity of 
compassion for our neighbours when She said, with a look 
of great sadness, in the August apparition at Valinhos, "Many 
souls go to hell because there is no-one to pray and make 
sacrifices for them" By this She tells us that we are all, in 
some sense, mediators of intercession for souls, many of whom 
we can save if we pray and do penance for them. 


The requests for the rosary are not without their signifi- 
cance. The rosary is very largely made up of meditations on 
various incidents such as the birth, death and resurrection of 
Our Lord as related in the Scriptures, and as interpreted by 
the Fathers of the Church. There seems to be some degree of 
support for traditional Scriptural exegesis here. 

And significantly, Our Lady, at Fatima, at least hinted at 
the doctrine of Papal supremacy, for Her references to the 
"Holy Father" left no doubt as to his prestige, his importance 
and the great spiritual power of his office. 

The fearful malignancy of sin, its power to scourge and 
devastate the human race by wars, crimes of all kinds, by 
disorders like divorce, alcoholism, broken homes, murders, 
thefts etc., these things are beginning to make even our 
present day materialists realise that their standard of living 
is collapsing. 

Our Lady warned that the course of sin which the world 
was following so recklessly would carry it over the brink of 
peace into the chaos beyond. It did this in 1939 and it is to 
do it again with catastrophic results if men continue to refuse 
God the filial love to which He is entitled. The damage to 
society wrought by sin is underlined by Our Lady who is 
so anxious to save us from the bloodshed and tragedy of war 
and civil strife. 

At Fatima also, Our Lady taught explicitly the ancient doc- 
trine of reparation, a doctrine so powerful that it brought 
the Son of God down from Heaven to die on a Cross to 
repair the sin of Adam. In this instance, at the Cova da Iria, 
the Mother of Christ warned that the same Divine justice re- 
quired that reparation be made for the blasphemies and 
abominations that were disgracing the erstwhile Christian na- 
tions in this century. If just men were not found who would 
make this reparation the fire and brimstone would come — in 
the form of atomic bombs, as we know now. The atomic 
bomb had not been invented when She spoke in 1917 but Her 
words "various nations will be annihilated" can have only one 
meaning in the present nuclear confrontation. 

Thus our ancient faith has been ratified and brought "up- 
to-date" by the Divine signature in the skies of Fatima in the 
form of the solar miracle. If one admits, with the Church, 
that this message is authentic, if one admits that the solar 
phenomenon did take place, then what folly it is to follow 
the lead of the so-called theologians who are denying the 


doctrines referred to above, who say on their own authority 
that there is no Real Presence, there is no hell of fire, etc. 

It is appointed unto men once to die, Holy Scripture tells 
us, and after that the judgment (Heb. 9.27). There is really 
only one thing we should fear, and that is to be separated 
from God forever, in the abyss of fire and in the torments 
that have no end. The Mother of Christ has sent us the clear- 
est and most urgent of warnings. What madness on our part 
to reject it! 



The drama that took place at the Cova da Iria in 1917 was 
destined to alter radically the history of Portugal. 

At the time of the apparitions the country was ruled by 
an anti-clerical oligarchy and religion was being attacked on 
all sides as "outmoded superstition". 

But Portugal has long been known as the "Terra de Santa 
Maria" — the land of holy Mary, and Our Lady was not to 
surrender lightly the country that had been Her own fief and 
special possession. For the kings and queens of Portugal, 
from the time of Blessed Nuno on, had refused to wear their 
crowns in deference to the overlordship of Jesus and Mary, 
who were held to be the true rulers of this blessed land. 

In the third apparition at Fatima, on July 13, two coun- 
tries were mentioned by name by Our Lady. Russia was 
referred to three times, in the special warning of the grave 
events happening there; and finally Portugal was mentioned 
with this special promise, significant in these times of danger 
for us all: 


"In Portugal, the doctrine of the faith will always be 

This is recorded in the authoritative work by Father John 
de Marchi I.M.C. It is interesting because the third seer, 
Lucia, interviewed by a panel of journalists in 1 946, was asked 
"at what stage are we in the evolution of the Fatima proph- 
ecies?" She replied that Communism was about to spread its 
errors throughout the whole world. Lucia was then a nun in 
the Dorothean Sisters. She has since transferred to the 
Discalced Carmelites, an enclosed order. 

When she was further asked: "Does this mean that Com- 
munism will succeed in overcoming every country in the 
world" Lucia replied "yes". William Thomas Walsh, a jour- 
nalist who was present was so shocked by this reply that he 
repeated the question. He received the same answer. It may 
be pointed out that the fulfilment of the Fatima requests 
could stop this. 

It may be asked why Lucia did not exempt Portugal in view 
of the special promise of Our Lady that "the doctrine of the 
Faith would always be preserved there". 

Here we must touch on a prophecy of Jacinta, made by the 
youngest seer not long before she died. It is based on the 
hearsay evidence of Mother Godinho, her nurse, and therefore 
does not possess the same validity as Our Lady's statement 
But it is worth recording. 

It refers to a statement by Jacinta that "a terrible social 
cataclysm threatened Portugal, particularly the city of Lis- 
bon". There would, she said, be sacking and violence and 
devastation of all kinds. 

This is not necessarily contradictory to Our Lady's state- 
ment. It may mean that Communist successes in Portugal will 
be only partial, whilst in other countries they may be able to 
take over the entire reins of Government. In fact, they have 
done that in the Iron Curtain countries of middle Europe, in 
China, North Korea, North Vietnam and Cuba, since Lucia 
spoke in 1946. 

It cannot be denied that the revelations of 1917 constitute 
a great honour for Portugal. Almost certainly the events in 
the Cova represent the most important and significant private 
revelations in the history of the Church. They do presage 
a new and brighter age for all the world. And Portugal must 
share in this. 

A typical example of the latent power of the Cova da Iria 


was given in 1965 when a Pilgrim Virgin statue of Our Lady 
of Fatima was taken to Vietnam at the special request of 
the Fatima crusade there. It was a desperate hour for South 
Vietnam. It was recalled in a special despatch to the Daily 
American, Rome 23.6.70 by its Saigon correspondent, Colonel 
R. D. Heinl. 

"It seems unbelievable today" wrote Col. Heinl, "to look 
back on 1965 when the Vietcong were in the act of sawing 
South Vietnam in two from Due To, Pleihu, and Am Khe 
to the sea; when every bridge in the Delta was out and every 
village was solid VC; when Buddhist monks were immolat- 
ing themselves and the government being clawed to pieces by 
internal factions at each other's throats." 

It was precisely at this time, in October 1965, that the Pil- 
grim Virgin arrived. It was received by the Apostolic Dele- 
gate and other high-ranking clergy, carried with great pomp 
and ceremony by an honour guard of senior army officers, 
including a general, and placed on a decorated float for the 
veneration of the great crowd that lined the three mile route 
to the city and filled the piazza in front of the Cathedral. All 
fifteen dioceses were consecrated to the Immaculate Heart, 
each in the presence of the Pilgrim statue. The brave Bishops 
of South Vietnam led by an outstanding Apostolic Delegate, 
strongly supported the entire programme. 

Within a few months the Buddhist riots subsided, the threat 
to the government ceased. Elections were held soon after, 
and, except for the Tet offensive there has since been no 
serious threat to the government. 

Of course South Vietnam is facing the greatest crisis of all 
with the withdrawal of U. S. troops and America's new policy 
of detente with Red China. South Vietnam must rely com- 
pletely on Our Lady now and we can be sure the Blessed 
Mother will not forget her suffering children there. 

Certainly the intervention of the Fatima crusade in the war 
made an indelible impression in South Vietnam. Communism 
was challenged on its own spiritual plane by the force destined 
ultimately to crush it. The Fatima crusade has much more 
power than the U. S. Armed Forces although it does not seem 
so to the confused world. 

The people of Portugal are proud of this great honour paid 
by Heaven itself to their country. They flock in hundreds of 
thousands to the Shrine to pray there, to meditate on the pro- 
found wisdom that was given to all the world there, and to 


reform their lives. Some walk for days to make a pilgrimage, 
and return the same way. They sleep out in the open in all 
kinds of weather. Sometimes as many as 30,000 children visit 
the Shrine to pray at the tombs of Jacinla and Francisco, 
who are, we hope, soon to be beatified and honoured as the 
modern heroes, of the youth of Portugal. 

A striking example of how Communism can be overcome 
by the superior spiritual power of the Christian faith has been 
given in Portugal itself. It shows how Our Lady can change 
the destinies of nations by changing the hearts of the people 
of those nations. 



The great conflict which has passed into history as World 
War I, was tearing apart the very fabric of Western Civilisa- 
tion, when a light appeared in the Heavens over the bare 
Serra da Aire in Portugal near a small village called Fatima. 
Amazingly, it represented a mystic contact between Heaven 
and Earth — it was the dawn of an event which was to play 
a profound part in shaping the history of the twentieth- 
century world. 

On May 13, 1917, three small children, Jacinta and Fran- 
cisco Marto, and Lucia dos Santos, aged 7, 9, and 10 respec- 
tively, were grazing their sheep in a field a short distance 
from their home, at Aljustrel, a tiny hamlet one mile from 
Fatima. After they had found a good grazing patch for the 
sheep they began to play. In the midst of their games a sudden 
flash of light in a cloudless sky halted them. Believing it to 


be the first sign of an approaching storm, they raced towards 
the sheep in order to find shelter for them against the ele- 


On reaching the foot of a small slope, opposite the site of 
the present basilica, their eyes were dazzled by a Heavenly 
apparition. A lady, so beautiful that She could not possibly be 
of this earth, looked at them with motherly kindness and 
affection. "Fear not," She reassured them, "I shall do you no 
harm." The children were enthralled by the Heavenly glory 
of this apparition; She appeared to be about eighteen years of 
age. Her dress, all of light, and the colour of snow, was tied 
by a gold cord. A white veil laced with gold covered Her head 
and shoulders and fell to Her feet like the dress. From Her 
fingers, which were joined at the breast in an attitude of 
prayer, hung a brilliant rosary, to which was attached a silver 

After a while Lucia gained confidence and asked, "Where 
do you come from?" 

"I come from Heaven," replied the Lady. 

"From Heaven! And why have You come here?" 

"I have come to ask you to come here for six months in 
succession on the thirteenth of each month, at this same hour. 
In the month of October I shall tell you who I am and what 
I want." 

"are you ready to suffer?" 

Then the Lady asked an important question: "Would you 
like to offer yourself to God to make sacrifices, and to accept 
willingly all the sufferings it may please Him to send you in 
order to make reparation for so many sins, which offend the 
Divine Majesty, to obtain the conversion of sinners, and to 
make amends for all the blasphemies and offenses against 
the Immaculate Heart of Mary?" 

"Yes, we would like that very much." 

This pleased the Lady and She replied, "You will soon have 
much to suffer but the grace of God will help you and give 
the strength you need." Then, telling the children to recite the 
rosary devoutly every day in order to obtain peace, the Lady 


glided rapidly towards the East, and was soon lost in the light 
of the sun. 

JUNE 13 th 

One month later, the children were followed to this mys- 
terious tryst by about 60 curious persons. After they had re- 
cited the rosary the Lady appeared again. She again asked 
for the daily recitation of the rosary, and told them to return 
on July 13th. She also said that Our Lord wished to establish 
in the world the devotion to her Immaculate Heart. And She 
showed the three children a vision of her Immaculate Heart 
surrounded by thorns — which represent the sins of men. 

JULY 13th 

On July 13th, after encountering much opposition, and suf- 
fering much through the contempt and derision of the towns- 
people, the children again returned to the scene of the 
Apparitions. The Heavenly visitor again asked for the daily 
recitation of the rosary. Oppressed by the trials she had under- 
gone, Lucia asked Her to say who She was and to work 
a miracle to convince the scoffers and the unbelievers. The 
Lady made a promise which was soon to re-echo throughout 
the whole of Portugal, and bring a great multitude to the 
scene of the Apparitions. "Continue to come here on the 
thirteenth of each month, and on October 13th I shall say 
who I am, and what I want, and I shall work a great miracle 
in order that all may believe." 


On this occasion the Vision opened Her hands from which 
projected a beam of light which penetrated the depths of the 
earth. "We saw a vast sea of fire," writes Lucia, "in which 
were plunged, all blackened and burnt, demons and souls in 
human form like transparent brands. Raised into the air by 
the flames they fell back in all directions, like sparks in a huge 
fire, without weight or poise, amidst loud cries and horrible 
groans of pain and despair, which caused us to shudder and 
tremble with fear. (It is probably at this scene that I cried 
'Oh!* which those present say they heard.) The demons were 
distinguished by the horrible and repellent forms of terrible 


unknown animals, like brands of fire, black, yet transparent. 

"This scene lasted an instant, and we must thank Our 
Heavenly Mother who had prepared us beforehand by promis- 
ing to take us to heaven with Her, otherwise I believe that 
we should have died of fear and terror." 

After this terrifying vision of the loss of souls, the Vision 
said, "You have just seen hell, where poor sinners go. To 
save them, the Lord wishes to establish in the world the 
devotion to My Immaculate Heart. If people do what I shall 
tell you, many souls will be saved, and there will be peace." 


She added, "I shall ask for the consecration of Russia to My 
Immaculate Heart, as well as communion of reparation on 
the first Saturday of the month. If my requests are granted, 
Russiai will be converted and there will be peace. Otherwise 
Russia will spread her errors through the world, raising up 
wars and persecutions against the Church. Many will be 
martyred, the Holy Father will have to suffer much, several 
nations will be wiped out. The outlook is therefore gloomy. 
But My Immaculate Heart will finally triumph; the Holy 
Father will consecrate Russia to me; she will be converted and 
an era of peace will be conceded to the world. In Portugal 
the faith will always be preserved" 

The children were prevented from keeping the appointment 
with the Heavenly visitor on August 13th, having been kid- 
napped by the anti-clerical Mayor of Ourem, in whose district 
the village of Fatima lay. 

Our Lady did compensate for this by appearing to them 
on August 19th at a place called Valinhos where they were 
pasturing their sheep. Here She repeated Her promise to per- 
form a miracle in October "so that all might believe** 

She also made a heartrending appeal for sinners. "Many 
souls go to hell" She said, "because nobody is willing to pray 
and make sacrifices for them." 


On September 13th, about 30,000 people accompanied the 
children to the site of the Apparitions. Again the Lady re- 
newed Her promise to work a miracle on October 13th. 
This was soon noised abroad, and the whole of Portugal 

waited impatiently for the fateful day which would determine 
for all time the authenticity of the much-talked-of events. 
Newspapers sent their correspondents and photographers to 
record the event. Believers and scoffers alike were thrilled by 
the bold prediction of a public miracle to take place at a set 
time in a set place. 


When the children, surrounded this time by a huge crowd, 
variously estimated at from 70,000 to 100,000 were once 
more comforted by the beautiful Lady, Lucia asked the direct 
question, the answer to which had already been promised. 

"Madam, who are you, and what do you want of me?" 

The Lady answered immediately. "I am Our Lady of the 
Rosary; I want a chapel built in My honour. The Rosary must 
be recited every day." 

"Men must amend their lives and ask pardon for their sins." 
Then with a look of intense sadness She added, "Men must 
no longer offend Our Lord, Who is already offended too 

At the moment of Her departure She opened Her hands 
again and threw a beam of light towards the sun. Then com- 
menced the solar prodigy which is described hereunder. 

But the children see another drama enacted in three scenes 
beside the sun. 

First they see the three members of the Holy Family, Our 
Lady of the Rosary in a white dress and a blue mantle, and 
at left, dressed in red is St. Joseph with the Infant Jesus bless- 
ing the world. 

Next Our Lord appears as a full-grown man, lovingly bless- 
ing the world, and at the left Our Lady as the Sorrowful 

Finally, the Mother of God appears as Our I^dy of Mt. 
Carmel, the scapular in Her hand. 


October 13th was cold and dismal, rain was falling steadily 
while the vast concourse of pilgrims gathered on the site of 
this rendezvous with the Heavenly Visitor. 

The following account of the great solar prodigy is written 
by a free-thinking journalist Avelino d' Almeida, Director of 


the Lisbon daily O Seculo. Only the previous day he had 
written an ironical article on the so-called apparitions in which 
he saw only superstition and fraud. 

This is what he wrote in the morning edition on Monday, 
October 15th, 1917, photostats of which are available to 
interested students of Fatima. 

"Then we witness a spectacle unique and incredible for one 
who was not present . . . The sun resembles a dull silver plate 
. . . It does not warm, it does not dazzle. One would say that 
an eclipse had occurred. But now a loud shout is heard: 

'Miracle, Miracle!' 

"Before the astonished eyes of this crowd, whose attitude 
takes us back to Biblical times, and who, pale with fear and 
with heads bare, look at the azure sky, the sun trembles, the 
sun makes abrupt movements, never seen before, and outside 
all cosmic laws, the sun € begans to dance* as the peasants say 
. . . Only one thing remains now to be done, namely, for the 
scientists to explain from the height of their learning, the fan- 
tastic dance of the sun, which today at Fatima, has drawn 
'Hosanna' from the hearts of the faithful; and which, as trust- 
worthy people assure me, had impressed even Free-thinkers, 
as well as others of no religious convictions, who had come 
to this spot, henceforth celebrated." 

For the first time in recorded history, a miracle announced 
months in advance for a set time and place was worked by 

This fact alone should alert us as to the tremendous impor- 
tance of the message which this miracle was worked to con- 

The prodigy in the skies points directly to the message. 
There was no other reason for the miracle than to confirm 
this vital communication from Heaven. 

In the Gospels, we find Christ working miracles only to 
confirm the vital doctrine that He taught. In this sense, the 
events of the Cova da Iria are a repetition of the Gospel 
method of communicating important truths to the sluggish, 
unreceptive mind of man. 

There are many descriptions of the solar miracle available 
on research. 

We will give here another description of a journalist who 
was present. Journalists are, or should be, trained in objec- 


tivity, trained to report facts and not let their imagination run 
away with them. The journalists who came to Fatima were 
professional observers of an openly anti-clerical daily press 
who came above all to report facts, not only on behalf of 
their own papers, but for the news media of the world. 

The reporter from the Lisbon daily O Dia sent in the fol- 
lowing despatch. It appeared on October 17, 1917. 

"At one o'clock in the afternoon, midday by the sun, the 
rain stopped. The sky, pearly gray in color, illuminated the 
vast arid landscape with a strange light. The sun had a 
transparent gauzy veil so that the eyes could easily be fixed 
upon it. The gray mother-of-pearl tone turned into a sheet 
of silver which broke up as the clouds were torn apart and 
the silver sun, enveloped in the same gauzy gray light, was 
seen to whirl and turn in the circle of broken clouds. A 
cry went up from every mouth and people fell on their 
knees on the muddy ground. . . . 

The light turned a beautiful blue, as if it had come 
through the stained-glass windows of a cathedral, and 
spread itself over the people who knelt with outstretched 
hands. The blue faded slowly, and then the light seemed to 
pass through yellow glass. Yellow stains fell against white 
handkerchiefs, against the dark skirts of the women. They 
were repeated on the trees, on the stones and on the serra. 
People wept and prayed with uncovered heads, in the 
presence of a miracle they had awaited. The seconds seemed 
like hours, so vivid were they." 

This story of Fatima has of course been reduced to a brief 
summary. Fatima is a vast subject with a considerable bibli- 
ography. Those who wish to learn more about it are advised 
to enquire from the various religious bookstores for the story 
in greater detail. 




It will be recalled by the reader that the three little seers of 
Fatima were kidnapped by the sub-prefect of Fatima, Arturo 
dos Santos, and taken to his house in order to prevent them 
from being present at the August 13th rendezvous with the 
heavenly Lady. 

Under interrogation at the sub-prefect's office, they were 
threatened with death — in a cauldron of boiling oil — if they 
did not reveal a certain secret which the Vision had revealed 
to them, the knowledge of which was then agitating the local 
community — as secrets always do agitate people. 

The sub-prefect may have suspected that the secret, if re- 
vealed, would expose the whole story as a hoax. In the event, 
he was quite unable to shake the determination of the three 
little seers each of whom was prepared to die rather than 
betray Our Lady's confidences. As Francisco and Jacinta had, 
only two months previously, been told by the Lady that they 
would die soon, the threat of the sub-prefect must have been 
particularly terrifying for them. 

Even Lucia, the eldest and much more mature than the 
others, believed that the sub-prefect's threat was genuine. 

The secret which the children guarded so jealously was 
divided up into three parts. The first two were revealed in 
documents released privately by Lucia in 1929. The third 
secret is the well-known document which, it was widely 
believed, was to be revealed in 1960. 

The first secret was the vision of hell, which, for some 
Providential reason, was not meant for release in 1917. Pos- 
sibly, there were so many marvels associated with the revela- 


tions that God did not wish to put too great a strain upon 
our earthbound minds, which find supernatural truths difficult 
to assimilate. Possibly God was reserving the knowledge of 
the vision of hell for a time when the dread doctrine of eternal 
damnation would be little thought of and discounted in the 
preaching of the Gospel. For although the words of Our Lord 
are absolutely unequivocal and unambiguous on this subject 
of an eternal hell of fire, the modern world closes its ears, 
turns away its eyes from the dreadful reality. By refusing to 
think of hell, the modern world imagines it has abolished hell 
— a pathetically unreasonable attitude to take in a matter so 
serious. The doctrine was of course guaranteed by the solar 
miracle : none of us will be able to complain, at our judgment, 
that we didn't know that hell existed. 

The second secret related to that remarkable series of future 
events which Our Lady spoke of in the July apparitions but 
which were not, as far as the world is concerned, prophecies 
strictly speaking. For they were only published widely after 
some of the events had happened. This allocution of Our 
Lady was as follows: 

"You have seen hell, where the souls of sinners go. It is to 
save them that God wants to establish in the world devotion 
to my Immaculate Heart. If you do what I tell you, many 
souls will be saved, and there will be peace. This war will 
end, but if men do not refrain from offending God, another 
and more terrible war will begin. And when you see a night 
that is lit by a strange and unknown light, you will know 
it is the sign God gives you that He is about to punish the 
world with war and with hunger, and by the persecution of 
the Church and the Holy Father. To prevent this, 1 shall 
come to ask that Russia be consecrated to my Immaculate 
Heart, and I shall ask that on the First Saturday of every 
month Communions of reparation be made in atonement 
for the sins of the world. If my requests are granted, Russia 
will be converted and there will be peace; if not, then 
Russia will spread her errors throughout the world causing 
wars and persecutions of the Church; the good will be 
martyred, the Holy Father will suffer much, certain nations 
will be annihilated. But in the end my Immaculate Heart 
will triumph. The Holy Father will consecrate Russia to me, 
and she will be converted, and the world will enjoy an era 
of peace' 9 


There was a warning added that this was not to be com- 
municated to anyone but Francisco. Francisco was able to 
see Our Lady but was never able to hear what She said. 

It will be noticed immediately that the first part of this 
warning by Our Lady has been fulfilled. Error did spread and 
is still spreading from Soviet Russia. The second world war 
has taken place. The Church has been persecuted as never 
before in history, and the good have been martyred in millions. 

The final series of the prophecies has still to be fulfilled, 
namely the suffering of the Holy Father, the annihilation of 
various nations, the triumph of the Immaculate Heart of 
Mary, the conversion of Russia to Christianity and the 
promised age of peace. 

Lucia stated later that Our Lady appeared to her several 
times subsequent to the events in the Cova da Iria. It was in 
1 929, in the chapel of the Dorothean Sisters at Tuy in Spain 
that Our Lady came to ask for the consecration of Russia to 
her Immaculate Heart. It was to be made by the Pope in 
union with all the bishops of the world. If this was made then 
Lucia understood that the Second World War would have 
been averted and the power of the Communist conspiracy 
destroyed. Lucia passed this message on to two of her con- 
fessors, according to the account by Father De Marchi; one 
of the confessors informed the Bishop of Leiria, and arranged 
that the matter should be brought to the notice of Pope Pius 
XI, then occupying the throne of Peter. 

The priest later informed Lucia that the message had been 
graciously received by the Holy Father, and that it would be 
taken into consideration. However, Pius XI did not act on it 
in any way. 

When Pius XII succeeded Pius XI in 1938 the world was on 
the verge of the second World War. As is known, the new 
Pope energetically promoted the message of Fatima in many 
ways and he was affectionately known as "the Pope of Fatima" 
in some circles. He consecrated the whole world to the Im- 
maculate Heart of Mary in 1942 with a special mention of 

A great effort was made by world Fatima crusaders to have 
Russia consecrated to the Immaculate Heart of Mary by Pope 
Paul in union with all the bishops at Vatican Council II. Pope 
Paul did renew this consecration during the Council in the 
presence of a considerable number of the bishops. However 


this was not an explicit fulfilment of the request in the terms 
outlined by Our Lady. 

The third secret, the most widely publicised of all, was 
written down in Lucia's own hand, placed in a sealed envelope, 
and marked "to be opened in I960". 

'This was generally interpreted "to be revealed in 1960" and 
there was a flood of speculation in both the secular and re- 
ligious press as to the nature of the contents of the envelope. 

Photos of the Bishop of Leiria, Dom Jose Correia da Silva, 
holding the "secret envelope" appeared in some large circula- 
tion secular magazines, as well as innumerable religious 
organs. Many thought that 1960 might be the year of the 
third World War. 

In 1957 the Vatican itself intervened by asking for the 
secret letter. The Bishop of Fatima, Dom Jose da Silva, asked 
his Auxiliary, Dom Joao Venancio, to take it to the Papal 
Nuncio in Lisbon. It may be presumed that Pope Pius XII 
who was then alive, read the Secret. But there is definite news 
that it was opened in 1960. 

John XXIII was on the Papal throne at that time and he, 
according to the report by Cardinal Ottaviani who was 
present, opened the letter, read its contents and ordered that 
the communication be consigned to "top secret" Vatican 

There are various versions of the Fatima secret current 
but it seems that its contents have been well hidden. There has 
been a vast amount of speculation, but nobody can say with 
certainty what the contents of the secret letter are. 

Conjecture centred, naturally enough, on Pope John's mo- 
tives for not revealing the secret. Some students of the subject 
concluded that the contents must be gloomy, alarming, or 
perhaps embarrassing for the Church. 

In fact, interest in the subject had developed to such an 
extent that, had Rome released the secret, the authority and 
prestige of the Vatican would necessarily have been involved, 
seeming to be guaranteeing its authenticity. That, at least, is 
how the world at large would have reacted. Irrespective of 
what was in the letter, Papal authorities would not have liked 
to be compromised in this way. Tens of thousands of devotees 
of Our Lady of Fatima reacted understandably but unreason- 
ably in drifting away from the crusade in disillusionment over 
the failure to reveal the secret. 

For some years after 1960 it was fashionable in certain 

circles to denounce Fatima as a "fraud" although, in fact, 
nothing whatever had happened to invalidate the revelations. 
Rather to the contrary, for the Fatima outline of future events 
was coming true exactly as stated. 

In 1967 the visit of Pope Paul VI to Fatima for the Golden 
Jubilee celebrations established once more, for Catholics, the 
solid authenticity of the revelations, which had been taken 
for granted under Pope Pius XII. 

According to Father J. Da Cruz in his book More About 
Fatima, the third secret appears to have been interpolated 
between the words "various nations will be annihilated . . . 
in the end my Immaculate Heart will triumph." 

If this is so the secret would deal with the great climax in 
the modern collision of spiritual forces, throwing light on the 
tremendous events immediately preceding the triumph of the 
Cross over the enemies of Christ. 

As to the third part of the secret, wrote Fr. John de 
Marchi in his authoritative book The True Story of Fatima 
"only in 1960 shall we know what the Blessed Virgin told the 
children of Aljustrel. It is in the possession of the bishop of 
Leiria, written by Lucia, and placed in a sealed envelope." 

It will be noted that Fr. de Marchi expected the third 
secret to be revealed in 1960. It may be inferred that Lucia 
expected this also for she carefully studied Fr. de Marches 
manuscript and passed it as authentic. 



The revelations of Fatima are presented to Catholics by the 
Church itself, acting through Her responsible officials as 
"worthy of credence", 


They are part of private, not public revelation and do not 
have to be believed under pain of sin. Nevertheless, many 
reputable theologians hold that it is rash (temerarious) to 
refuse to believe what the Church has declared worthy of 
credence, particularly if the revelations are supported by 
miracles. On earth, Christ cursed those who rejected His 
miracles (Luke 10.13) and, in looking around us today, we 
find that those who have openly rejected Fatima have not 
fared well in the attack on the Church in our own times. 

These revelations have the best of credentials as far as the 
Church is concerned. A bulletin issued by the Consolata 
Fathers in 1967 gives the following series of Ecclesiastical 

As early as April 29, 1918, Pope Benedict XV, in a letter 
to the Portuguese Bishops, referred to the occurrences at 
Fatima as "an extraordinary aid from the Mother of God". 

Ever since the opening of the "canonical process" or official 
ecclesiastical enquiry into the events of Fatima on May 3rd, 
1922, by the Bishop of Leiria, Dom Jose A, Carreia da Silva 
down to the present day the Church has not ceased to give 
its attention to Fatima and approve it 


On October 13th, 1930, the Bishop of Leiria passed judgement 
on a 31 -chapter report after studying it for six months. It was 
precisely at the Cova and in the presence of 100,000 expec- 
tant pilgrims that he read his pastoral letter which ended with 
this declaration: "We deem well: (1) to declare worthy of 
belief the vision of the shepherds at the Cova da Iria, in the 
Parish of Fatima, of this Diocese, on the thirteenth day of 
the months from May to October, 1917; (2) to give official 
permission for the cult of Our Lady of Fatima" 

Rome went along with the findings of the Bishop, for in 
recommending Catholic Action to the Portuguese Bishops, 
Pope Pius XI, on November 10, 1933, wrote: "In your coun- 
try so flourishing with the Christian spirit . . . which quite 
recently the Virgin Mother of God has deigned to favour 
with extraordinary benefits, it will not be difficult . . ." 

Although Rome has followed her usual procedure and left 
the formal declaration of authenticity of the Fatima appari- 
tions to the Bishop of the locality where they occurred, she 


clearly indicated her warm approval of these events through 
a long and impressive series of public documents and acts. 

1942, the year of the Fatima Silver Jubilee celebrations, 
Pope Pius XII prescribed for the Universal Church a feast 
intimately connected with the Fatima apparitions, the Feast 
of the Immaculate Heart of Mary, to be celebrated each year 
on August 22. 

The link between this feast and the Cova apparitions is still 
more obvious especially since this same year, 1942, saw the 
Pope consecrating the world and Russia to the Immaculate 
Heart of Mary. 


Then on May 13th, 1946, His Eminence Card. A. Masella, 
who acted as personal Legate of Pope Pius XII, crowned Our 
Lady of Fatima as "Queen of the World** The impressive 
ceremony took place in the presence of the entire Portuguese 
Episcopate, several members of the Portuguese government 
and over 600,000 pilgrims. And on June 13th of the same 
year, the Pope issued an encyclical which explicitly refers to 
the message of Fatima. 

Then, in 1951, the Pope sent Cardinal Tedeschini to Fatima 
as his Legate for the closing of the Holy Year. In revealing 
to the crowds that Pope Pius XII had himself seen repeated 
in Rome, the Miracle of the Sun which accompanied the last 
appearance of Our Lady of Fatima in October 1917, he had 
the occasion to make a connection between Rome and 
Fatima. Asked he: "May not that have been a reward? May 
not that have been a sign of the sovereign pleasure on the 
part of God, at the Definition of the Dogma of the Assump- 
tion? Was it perhaps an authentic sign of the connection be- 
tween the Wonders of Fatima and the Centre, on earth , of 
Truth and the Head of the Catholic Church? Perhaps all these 
three are joined together!* 9 

Then on July 7, 1952, Pope Pius XII consecrated Russia 
to the Immaculate Heart of Mary. On October 11th, 1954, he 
issued the encyclical on the Queenship of Mary in which he 
referred to her miraculous image at Fatima. That same year, 
November 12th, the Pope elevated the Fatima Church to the 
rank of a minor basilica. 



It was while still Cardinal Patriarch of Venice that Pope John 
officially visited Fatima. As Pope John XXIII, he sent a tele- 
gram of approval to Fatima, blessing not only those who 
had gathered there for October 12th, 1960, but all in the 
world who were observing this great night of universal 
exercise of prayer which was sponsored by the Bishop of 
Leiria, Dom Joao P. Venancio and in which some 300 dioceses 
throughout the world took part. 

Pope John also issued a proclamation designating Our Lady 
of Fatima Patroness of the Diocese in which She had ap- 
peared, with all liturgical right — an "official" recognition of 
utmost significance. Pope John willed his pectoral cross to the 
Shrine of Fatima. 

Pope Paul has ever shown a favourable attitude toward 
Fatima. His first major gesture in this line seems to have been 
the renewal of the consecration to the Immaculate Heart of 
Mary during the II Vatican Council on November 21st, 1964, 
and the sending of the Golden Rose to the Shrine on May 
13, 1965. 

Then on May 3rd, 1967, at a general audience, the Pope 
announced his plan to visit Fatima and gave reasons for doing 
so. ". . . and we go to Her who for the preservation of our 
present world has once again shown Her sweet and resplen- 
dent maternal face to the children, to the poor. She recom- 
mended prayer and penance as the sovereign remedies. This 
is the reason for Our pilgrimage." Through his pilgrimage to 
Fatima, the Pope preached more by example than by word. 
He showed the way to peace; he placed his hope in Our Lady; 
and he showed that there cannot be unity or peace without 
Mary and the fulfilment of her message. 

His Apostolic Exhortation, "A Great Sign", of May 13th, 
1967, is precisely a defence of Mary as the way to Christ and 
an invitation to the integral fulfilment of the message of 
Fatima, including the idea of personal consecration to the 
Immaculate Heart of Mary. 

Thus the Church itself endorses Fatima insofar as it can 
and looks forward to the triumph that was foreshadowed at 

It is a triumph of the Church, and it is a triumph of the 
revelations and of the theology of Fatima. The two are in- 


dissolubly linked. This Heavenly revelation represents then 
the "light on the hill" for the weary Christian pilgrim of 



For the benefit of readers who are not of the Catholic faith, 
it may be as well to point out that the Church adopts a 
policy of great reserve and caution in dealing with private 

"Divine revelation in general is a supernatural manifesta- 
tion by God of a hidden truth," according to Tanquerey. He 
continues: "When such a manifestation is made directly, on 
behalf of the whole Church, it is called public revelation; 
when it is made to private individuals for their own welfare 
or that of others, it is called private reve)ation." 

It may be said with certainty that there have been authentic 
private revelations in every age of Christian history. These 
revelations do not form part of the deposit of faith, but the 
Church puts them before the Faithful, after careful and pains- 
taking examination, as worthy of credence and suitable for 
uplifting and edifying the People of God. 

The revelations of Fatima were treated no differently, in 
spite of the great solar phenomenon which appeared to con- 
firm them. 

An official Theological Commission was set up by the 
Bishop, Dom Jose Carreia da Silva, and it was only after nine 
years of intense study of the entire question that this Com- 
mission made a favourable report. 

The Bishop himself made the final decision after six months 

of careful and prayerful perusal of the documents of the Com- 

Dom Jose gave his reasons in the following simple and 
moving document which launched the great Fatima crusade 
upon the modern world: 

"Our Holy Mother the Church having entrusted to our 
care the Bishopric of Leiria, and it being our duty as Bishop 
to care for the faithful entrusted to us, and following the 
example of the venerable Prelates in such cases, after hav- 
ing attentively studied the events for ten years, we now 
pronounce our decision, while humbly declaring that we 
submit our judgment to the Holy See. 

"Referring to the smaller number of the wise, the power- 
ful and the noble among the Christians of the primitive 
Church, St. Paul adds: 'But the foolish things of the world 
hath God chosen, that He may confound the wise; And the 
weak things of the world and the things that are not, that 
He might destroy the things that are: that no flesh should 
glory in His sight . . .* 

"History upholds these observations with facts. The 
Apostles chosen by Our Lord to preach the Christian doc- 
trine to the whole world were fishermen: St. Gregory VIII, 
the champion of the liberty of the Church, belonged to a 
poor peasant family; St. Joan of Arc, who liberated France, 
and St. Bernadette de Soubirous, the happy seer of Lourdes, 
were poor shepherdesses. 

"At Fatima it is the same. The place chosen for the ap- 
paritions is stony, without any attractions whatsoever. The 
child seers were humble creatures from our mountain lands, 
modestly dressed, without instruction, not being able to 
read, and with a rudimentary religious knowledge. 

"They were not nervous, but affable and loving in the 
midst of their rusticity, fond of the family, obedient to their 
parents, happy! . . . 

"One could not discern in them any self-interest or spirit 
of vanity. They would not accept alms or presents which 
people wished to give them. And when we decided to take 
upon ourselves the direction of the works and the religious 
movement, they honourably handed over to us, in their 
original form, the money and the objects of value which 
the people used to leave on the site of the Apparitions. 

"Their parents possessed a little property, and today con- 

tinue to support themselves as before. They worked for their 
living, and continue to do so today. In nothing is their life 
altered after the lapse of thirteen years. 

"The children, when questioned jointly or separately, 
answered with the same precision, without noticeable con- 
tradictions . . . 

"They were imprisoned by the representative of the ad- 
ministrative authority, and threatened that they would be 
roasted, but not even then would they deny what they had 

"They said nothing against faith or morals, according to 
the word of the Apostle: k No man speaking by the Spirit 
of God saith anathema to Jesus.* 

"Finally, the two younger children, brother and sister, 
fell ill with the pneumonic influenza, which carried away 
so many in the whole world, and both died edifying deaths, 
while Lucia, the only surviving seer, freely and voluntarily, 
without any coercion or persuasion, after obtaining her 
mother's consent, embraced the religious life. 


"It is likewise necessary to consider the circumstances 
which accompanied the visions. 

"The favoured children, being small, illiterate and lowly, 
we must have proofs in order to believe their statements. 
According to these children, Our Lady would appear to 
them on a small holm-oak, stunted as the trees generally are 
in these stony places, and hundreds, nay thousands of persons, 
whose truthfulness we cannot doubt, saw a column of mist, 
which used to envelop the tree during the apparitions. This 
phenomenon, which cannot be humanly explained, was re- 
peated several times. 

"The solar phenomenon of October 13, 1917, described 
in the papers at the time, was something marvellous and 
caused a great impression upon those who had the happi- 
ness to witness it. The children had previously announced 
the day and the hour when it would occur. The news spread 
rapidly over the whole of Portugal, and despite the day 
being a tempestuous one, with copious rain, the thousands 
who had assembled at the hour of the final Apparition 
(October 13, 1917), witnessed all the manifestations of the 


sun, paying, as it were, homage to the Queen of Heaven 
and earth. 

"This phenomenon, which no observatory had registered 
and which was therefore not a natural one, was observed 
by persons of all social ranks and classes, believers and un- 
believers, journalists of the principal Portuguese dailies and 
even by persons kilometres away, all of which destroys the 
idea that it was a collective illusion. 

"The argument of persecutions, which are a sign that the 
works are of God, was not wanting either in Fatima. 

"No one was persecuted more than Jesus, and the Church 
has suffered contradictions in all ages. 

"A countless multitude of Saints suffered martyrdom in 
the midst of terrible torments. 

"St. Peter of Alcantara used to say to St. Theresa, that 
one of the greatest punishments in the world was the one 
she had suffered; that is, the contradictions of well-intentioned 

"The holy Prophet Jeremias says: 'I became a laughing- 
stock all the day; all scoff at me.' 

"The seers of Fatima were imprisoned by the authorities, 
and threatened with being cast into a cauldron of boiling oil. 

"It is comrnan knowledge that the authorities did all they 
could to prohibit the pilgrimages, creating difficulties in the 
passage of the people, while certain publicists ridiculed and 
scoffed at the ardent faith of the good Portuguese people. 

"Belief in the apparitions resisted all violence, which, after 
all, but served to increase fervour and to propagate the graces 
and favours which Our Lady showers on those who invoke 

"Devotion to Our Lady of Fatima spread rapidly, as we 
have said, in this diocese and in the whole of Portugal and 
today it is extending to all parts of the world, not only among 
Catholic nations, but among Protestant and even pagan ones. 

"The multitudes, composed of persons belonging to all 
classes, coming from all corners of the country, without ad- 
vertisement of any kind, without any attractions, hasten to 
Fatima after long journeys beset with the greatest difficulties 
and discomforts. 

"Where has one seen such multitudes meet in the best of 
order and profound respect as at Fatima? And it is not once 
in a way — the movement is continuous, constant, increasing 
year after year. 


"The voice of the people answers the Voice of God. 

"The sick come here at the cost of so many sacrifices, so 
much trouble! 

"How many marvellous cures have not been wrought there 
through the intervention of the Virgin most holy? And what a 
spirit of resignation do the sick not manifest even when they 
have not obtained the cure of their physical ills! 

"And while the infirm of body come to Fatima in thou- 
sands, greater still is the number of the morally afflicted. Our 
Lady is the health of the sick and the refuge of sinners. How 
many wayward hearts have not found pardon there! How 
many of those who had abandoned the faith of their fathers, 
or were indifferent to it, found it again there! 

"Oh! if the confessionals of Fatima were not rigorously 
sealed with the sacramental seal — ever inviolable — what 
marvels of grace would they not be able to reveal to us! 

"Blessed and praised be the Mother of Mercy! 

"In virtue of the considerations explained, and others which 
we omit for brevity's sake, humbly invoking the Divine Spirit 
and placing our confidence in Mary most holy, after taking 
the opinion of the Rev. Consultors of our Diocese, we have 
the pleasure: 

''First, to declare as worthy of credence the visions of the 
children in Cova da Iria, parish of Fatima, of this Diocese on 
the days of 13th May to October, 1917; 

"Secondly, to permit officially the devotion of Our Lady of 

"It now remains for us, beloved children in Our Lord, to 
wanf*you that if the favour which the Virgin most holy has 
bestowed upon us is a great motive of joy and consolation 
to us, greater still is our duty to correspond with her good- 

"In a special manner do we recommend to our beloved 
Diocesans the love of Our Lord in the Most Holy Eucharist, 
devotion to the most Holy Virgin, to St. Joseph, to the holy 
souls in Purgatory, the daily recital of at least five decades of 
the Rosary, flight from the sins of the flesh, from immodest 
fashions and immoral reading, the practice of penance on 
which Jesus so much insisted, and which the Virgin, Our 
Lady, recommended so much, charity towards all our brethren 
and especially towards the sick and the poor. 

"If we do this, the words of the Prophet may well be ap- 
plied to our country: Tor if you will order well your ways, 


/ will dwell with you in this place in the land which I gave to 
your fathers from the beginning and for ever more.' 

"This Pastoral Letter of ours shall be sent to all the Rev. 
Parish Priests that they may read and explain it to the 
faithful in the customary way. 

Jose, Bishop of Leiria." 
Leiria, 13 October, 1930. 



"Macushla, macushla, your red lips are saying 
that death is a dream . . . that love is for aye . . 

Poetic licence, perhaps, in the traditional manner of song- 
writers. But these words of the old Irish song express the 
profoundest truths of Christianity and tell us that the Chris- 
tian gospel, inspiring, gloriously true and in perfect accord 
with reason, promises to man the joys of a paradise of love 
that will never end. Eye has not seen, nor ear heard, nor has 
it entered into the heart of man to conceive, the bliss, the 
ecstasy which God has laid up for His servants on this earth, 
who merely are asked to manifest by a simple life of good- 
ness, of virtue, of love offered to a loving Father, that they 
desire this unspeakable boon, this tremendous harvest of 
eternal happiness. Thus are the deepest yearnings of the 
human heart satisfied by the Creator. 

It is this above all which the revelations of Fatima prove, 
for they constitute a twentieth century affirmation of the great 


traditions, the lights, the wisdom, the insights of our Christian 
ancestors. • 

What thoughtful person is there who has not had his bright- 
est hopes of success in this life, in merely natural ambitions, 
dashed by the inevitability of death? How is it possible to 
be unimpressed by this, as we see our friends, our relatives, 
taken in sombre procession to the grave? How is it possible 
for an intelligent man to spend himself in purely earthly 
pursuits when he must face the bitter fact that he is destined 
to die, that he knows not when, or how, or where? Is he then 
going to build bigger barns, as the millionaires on Wall Street 
do, to leave behind to a generally ungrateful and thoughtless 
posterity? Is he going to exhaust himself acquiring money he 
can never hope to spend whilst entering eternity with empty 
hands as did the servant that buried the talent? 

Christ cursed the barren fig-tree, and the Scriptural exegetes 
tell us that this was to warn us that He expects from us the 
fruit of our good works, that if we enter eternity without 
these fruits, we also may expect to be cursed. For this is 

The Spirit of love is ours during this life, the Spirit that 
sanctifies. The Holy Spirit is sent to us as a direct fruit of the 
sacrifice of Calvary, and Paradise is opened to us all. 

"O Thou of comforters the best 

O Thou the souVs delightful Guest 
The pilgrim* s sweet relief 

Rest art Thou in our toil, most sweet 
Refreshment in the noon-day heat 

And solace in our grief. 

The Holy Spirit is balm to man's bleeding spirit, a precious 
unguent for the soul, removing all the really deep sorrows 
and bitternesses of life. 

We Christians have achieved a conquest of death and the 
fear of the unknown which haunted the Greek and Oriental 
philosophers. They indeed sought such wisdom for it was 
commonly said amongst them that the best philosophy was 
that which taught a man to die well. 

The Christian religion removes the bitterness, the dread of 
death, makes it rather the sweet embrace of a Divine Lover. 

"O grave, where is thy victory?" writes St. Paul. "O death 
where is thy sting?" (Cor. 15. 55). 


For centuries men have feared and hated this philosophy 
of Christianity, moved often by some satanic force which they 
scarcely comprehended — as were the Scribes and Pharisees. 
And the triple concupiscence spoken of by St. John (I Jn. 
2.16) has greatly enfeebled man's appreciation of this gift, 
infinitely worthwhile, from the Divinity. 

Nevertheless, Jesus Christ promised that the immense fruits 
of His sacrifice would apply to every generation of the human 
race, and He entrusted the deposit of these sublime truths by 
which we are saved to a Church which was to subsist until the 
end of time, which was, in spite of the tireless efforts of its 
enemies, to be indestructible. 

Christ sent His Mother to Fatima at a moment of supreme 
crisis for the Church in fulfilment of this promise. The great 
threat posed by worldwide Marxism was explicitly referred 
to there, and a solution offered to us, the revelations being 
confirmed by the solar miracle as we have seen. 

In this extraordinary way did Heaven protect the Church 
in the twentieth century, in this way was the attention of 
modern man drawn to this age-old, indestructible and 
venerable Institution that we call the Church. 

Everybody has a preconceived image of the Church, formed 
largely from members of the Church met in the course of 
one's life. Some hate it because it is authoritarian, and there 
is enough of the rebel in all of us to make this temptation a 
powerful one at times. Some hate the Church because they 
have read of the worldly and sinful lives of some Churchmen. 
And some hate the Church by blind instinct, for they are 
living in sin, and have a natural revulsion for the Institution 
set up by God to promote virtue and denounce sin. 

But, whether we know it or not, and irrespective of the vices 
or virtues of Churchmen, the Church itself is our true Mother 
and true friend in this life, the one Institution that can help 
us, not only in this life, but for all eternity. 

That sign of the Cross which we see atop our Church 
buildings is the true sign of civilisation, and where it is, even 
in the modern world, there is, not only liberty of the spirit, 
but almost always, political liberty as well. 

Our Lady Herself directed modern man's attention to the 
Church at Fatima. 

It is in the Church, She tells us, that harsh human nature is 
transformed by grace, and grace is transmuted into glory. 


It is the Church which can solve every problem that 
troubles humanity in this age. 

It is before the power of the Church, with its fountain- 
sources of grace, that all the devils tremble, that the forces of 
evil retreat. 

It is this great, sublime, supernatural institution which the 
agonised, despairing masses of humanity subconsciously seek 
as they face the gathering storm. 

It is our golden vocation and solemn responsibility to con- 
vince men that the Christian Church, revitalised and renewed 
in spirit, is the answer to their dreams, their hopes, their 

It is the noble mission of the Church to save the world, to 
give faith and hope to modern man, to save him from the 
sorrow and desolation of his apostasy. 

// is in the Church, wrote Belloc, that the human spirit 
finds roof and hearth. Outside, it is the night. 





O Immaculate Heart of Mary, Queen of Heaven and Earth, 
and tender Mother of men, in accordance with thy ardent 
wish made known at Fatima, I consecrate to thee myself, my 
brethren, my country, and the whole human race. 

Reign over us and teach us how to make the Heart of Jesus 
reign and triumph in us, and around us, as It has reigned and 
triumphed in thee. 

Reign over us, dearest Mother, that we may be thine in 
prosperity and adversity, in joy and in sorrow, in health and 
in sickness, in life and in death. 

O most compassionate Heart of Mary, Queen of Virgins, 
watch over our minds and hearts and preserve them from the 
deluge of impurity which thou didst lament so sorrowfully at 
Fatima. We want to be pure like thee. We want to atone for 
the many crimes committed against Jesus and thee. We want 
to call down upon our country and the whole world the peace 
of God in justice and charity. 

Therefore, we now promise to imitate thy virtues by the 
practice of a Christian life without regard to human respect. 

We resolve to receive Holy Communion regularly and to 
offer thee five decades of the Rosary each day, together with 
our sacrifices, in the spirit of reparation and penance. Amen. 


Remember, O most gracious Virgin, that never was it known 
in any age that anyone who fled to thy protection, implored 
thy help or sought thy intercession was left unaided. 

Inspired with this confidence I fly unto thee O Virgin of 
virgins, my Mother. To thee do I come, before thee I stand 
sinful and sorrowful. Do not, O Mother of the Word in- 
carnate, despise my petitions, but in thy mercy hear and 
answer me. 




Fulfilment of the Fatima Requests 


Destroy Communism 

Bring Liberty 
and Brotherly Love to the World 

Build the New Social Order 
in Peace, Justice and Charity. 




He cannot thrive, 

Unless Her prayers, whom Heaven delights to hear, 

And loves to grant, reprieve him from the wrath 

Of greatest justice. — (Shakespeare: "All's Well That Ends 



Hail Mary! full of grace the Lord is with thee, blessed art thou 
amongst women and blessed is the fruit of thy womb, Jesus! 
Holy Mary, Mother of God, pray for us sinners now and 
at the hour of our death. Amen. 



This Apocalyptic 


to friends and neighbors, both Catholic and non-Catholic, 
to men and women of -fluence such as priests and ministers, 
teachers and religious, legislators and public figures, jour- 
nalists and radio and television commentators. Ask your 
local newsstands, bookstores and libraries to carry it. 

The survival of Christian civilisation depends upon the 
rapid dissemination of the ideas contained in this book. 

All profits from sales will be used to propagate Our Lady's 
inspiring message throughout the world. 

We are at the eleventh hour in the battle of ideas, and this 
book enshrines the greatest idea of all. 


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Prayer To St. Joseph 

(St. Joseph is the only saint, besides Our Lady, who appeared at 
Fatima, Portugal, in 1917 when the world was warned that "Russia 
will spread her errors throughout the world . . . " unless mankind 
fulfilled certain requests for prayer and penance. 

At Fatima, St. Joseph appeared holding the Child Jesus in his 
arms and he blessed three times the more than 70,000 people 
gathered there. It is of him that it has been said: "The sound of 
victory will be heard when the faithful recognise the sanctity of 
St. Joseph:*) 

Tender-hearted Father, faithful guardian of Jesus, chaste 
spouse of the Mother of God, model of all who labor, lover of 
poverty, glory of family life, solace of the afflicted, hope of 
the sick, patron of the dying, terror of demons, protector of 
the Holy Church. 

To thee, O Blessed Joseph, we have recourse in our tribula- 
tions, and while imploring the aid of thy most holy Spouse, we 
also confidently invoke thy patronage. 

Appease the Divine anger so justly inflamed by our crimes; 
beg of Jesus mercy for thy children. Amid the splendors of 
eternity, forget not the sorrows of those who suffer, those who 
pray, those who weep; stay the Almighty Arm which smites 
us, that by thy prayers and those of thy most Holy Spouse, 
the Heart of Jesus may be moved to pity and to pardon. 

As thou did once rescue the Child Jesus from imminent 
peril to His life, so now defend the Holy Church of God from 
the snares of her enemies and from all adversity. Shield each 
one of us with thy unceasing patronage, that imitating thy 
example, and supported by thy aid, we may be enabled to live 
a good life, die a holy death, and secure everlasting happiness 
in heaven. Amen.