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"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

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Friday, 1 January 2016

JANUARY 1ST: FEAST OF MARY, MOTHER OF GOD








Marian Apparitions, the Bible, and the Modern World

The Foreword by Fr Aidan Nichols OP
Donal Foley has written a book with an extraordinary message. "Appearances" by the Blessed Virgin Mary to visionaries, often children, at what frequently became afterwards major centers of Marian cultus, are not to be considered—when creditworthy at all—theologically unimportant occurrences somewhere on the margins of Christian spirituality. 

The context for interpreting them aright is far different. For the Fathers of the Church—and many contemporary biblical scholars for that matter—the New Testament writers treated the symbolism of the Old Testament as "fulfilled" in the incarnation of the Word through Mary, the climax to which Jewish history was pointing. 

So likewise the Marian appearances fo the early modern and modern periods constitute a divinely-originated exploitation of that same symbolism—but this time with a view to purifying and re-energizing the post-apostolic Church as founded on Jesus Christ.

Rather in the spirit of the early writings of the French lay philosopher and theologian Jacques Maritain, Foley sees the main lines of the history of Western culture since the sixteenth century as a progressive demolition of Christendom.

Painting in broad strokes, like Henri Daniel-Rops and Christopher Dawson on whose work he draws, the student of overall historical trends will not satisfy the historiens de métier—and yet we do need some general picture of where, in 2002, we stand in human time. To correlate the general history of the modern West with a handful of visionary experiences will strike many as bizarre (especially when it be added that those experiences were chiefly enjoyed by simple nuns, semi-illiterates or those barely out of infancy).

And yet the narratives and symbolic patterns of the Abrahamic, Mosaic, and Davidic dispensations were for Old Testament prophecy and apocalyptic a privileged key in the interpretation of world events. To the mind of the patristic Church that key was now supplied by Jesus Christ who in his Flesh-taking from Mary had brought the scattered pieces of the Old Testament mosaic into one. Perhaps the poor and simple, with their lack of excessive intellectual and material baggage, can see that more clearly.

When faced with approaches to the Marian apparitions of recent centuries, the choice of the present-day Catholic is likely to be an invidious one between skeptics and maximizers. The skeptics pooh-pooh the material as incredible. They forget that if there is a reality of grace—that is, of divine-human communication, then some commerce between humankind and the Word of God who became and remains human like them only through Mary can hardly be called implausible. 

By contrast, the legenda of the appearances (I use the word in the sense of a story told, not that of historical untruth) so fascinate the maximizers that their Christian imaginations can be all too easily hooked—and so rigidified—by them.

Donal Foley's study, by taking with full seriousness the possibility of—spectacular as well as humble—interventions of grace in the Church's life avoids the first pitfall. And by re-rooting these stories and their native imagery in biblical revelation as magisterially construed by the Fathers and the Liturgies of East and West, it also removes from them that theologically dislocated quality which afflicts them in much devotional writing. We see them related once again to the great biblical narrative of which they are (if we may accept his account) the derivative continuation

I hope this book will make some readers look at the Marian appearance accounts with more sympathy and others reject "apparitionism"—the attempt to build a spirituality on such foundations alone. There is only one Gospel, the Gospel of Jesus Christ, to which all the Scriptures bear witness. 

But if Mary is the most eminent member of the Church that carries the Gospel, how can she lack all role in evangelism, the bearing of the Gospel to others? Christian history suggest how in a charged and dramatic ways, albeit with the intimacy that belongs to personal witness, she continues to take the Word to other people, as once, on the hills of Palestine, she carried it to Elizabeth.

Aidan Nichols, OP

CONGREGATION 
FOR THE DOCTRINE OF THE FAITH   

THE MESSAGE OF FATIMA      

INTRODUCTION   
As the second millennium gives way to the third, Pope John Paul II has decided to publish the text of the third part of the “secret of Fatima”. 
The twentieth century was one of the most crucial in human history, with its tragic and cruel events culminating in the assassination attempt on the “sweet Christ on earth”. Now a veil is drawn back on a series of events which make history and interpret it in depth, in a spiritual perspective alien to present-day attitudes, often tainted with rationalism. 

Throughout history there have been supernatural apparitions and signs which go to the heart of human events and which, to the surprise of believers and non-believers alike, play their part in the unfolding of history. These manifestations can never contradict the content of faith, and must therefore have their focus in the core of Christ's proclamation: the Father's love which leads men and women to conversion and bestows the grace required to abandon oneself to him with filial devotion. This too is the message of Fatima which, with its urgent call to conversion and penance, draws us to the heart of the Gospel. 

Fatima is undoubtedly the most prophetic of modern apparitions. The first and second parts of the “secret”—which are here published in sequence so as to complete the documentation—refer especially to the frightening vision of hell, devotion to the Immaculate Heart of Mary, the Second World War, and finally the prediction of the immense damage that Russia would do to humanity by abandoning the Christian faith and embracing Communist totalitarianism. 

In 1917 no one could have imagined all this: the three pastorinhos of Fatima see, listen and remember, and Lucia, the surviving witness, commits it all to paper when ordered to do so by the Bishop of Leiria and with Our Lady's permission. 

For the account of the first two parts of the “secret”, which have already been published and are therefore known, we have chosen the text written by Sister Lucia in the Third Memoir of 31 August 1941; some annotations were added in the Fourth Memoir of 8 December 1941. 

The third part of the “secret” was written “by order of His Excellency the Bishop of Leiria and the Most Holy Mother ...” on 3 January 1944. 

There is only one manuscript, which is here reproduced photostatically. The sealed envelope was initially in the custody of the Bishop of Leiria. To ensure better protection for the “secret” the envelope was placed in the Secret Archives of the Holy Office on 4 April 1957. The Bishop of Leiria informed Sister Lucia of this. 

According to the records of the Archives, the Commissary of the Holy Office, Father Pierre Paul Philippe, OP, with the agreement of Cardinal Alfredo Ottaviani, brought the envelopecontaining the third part of the “secret of Fatima” to Pope John XXIII on 17 August 1959. “After some hesitation”, His Holiness said: “We shall wait. I shall pray. I shall let you know what I decide”.(1) 

In fact Pope John XXIII decided to return the sealed envelope to the Holy Office and not to reveal the third part of the “secret”. 

Paul VI read the contents with the Substitute, Archbishop Angelo Dell'Acqua, on 27 March 1965, and returned the envelope to the Archives of the Holy Office, deciding not to publish the text. 

John Paul II, for his part, asked for the envelope containing the third part of the “secret” following the assassination attempt on 13 May 1981. On 18 July 1981 Cardinal Franjo Šeper, Prefect of the Congregation, gave two envelopes to Archbishop Eduardo Martínez Somalo, Substitute of the Secretariat of State: one white envelope, containing Sister Lucia's original text in Portuguese; the other orange, with the Italian translation of the “secret”. On the following 11 August, Archbishop Martínez returned the two envelopes to the Archives of the Holy Office.(2) 

As is well known, Pope John Paul II immediately thought of consecrating the world to the Immaculate Heart of Mary and he himself composed a prayer for what he called an “Act of Entrustment”, which was to be celebrated in the Basilica of Saint Mary Major on 7 June 1981, the Solemnity of Pentecost, the day chosen to commemorate the 1600th anniversary of the First Council of Constantinople and the 1550th anniversary of the Council of Ephesus. Since the Pope was unable to be present, his recorded Address was broadcast. The following is the part which refers specifically to the Act of Entrustment: 

“Mother of all individuals and peoples, you know all their sufferings and hopes. In your motherly heart you feel all the struggles between good and evil, between light and darkness, that convulse the world: accept the plea which we make in the Holy Spirit directly to your heart, and embrace with the love of the Mother and Handmaid of the Lord those who most await this embrace, and also those whose act of entrustment you too await in a particular way. Take under your motherly protection the whole human family, which with affectionate love we entrust to you, O Mother. May there dawn for everyone the time of peace and freedom, the time of truth, of justice and of hope”.(3) 

In order to respond more fully to the requests of “Our Lady”, the Holy Father desired to make more explicit during the Holy Year of the Redemption the Act of Entrustment of 7 May 1981, which had been repeated in Fatima on 13 May 1982. On 25 March 1984 in Saint Peter's Square, while recalling the fiat uttered by Mary at the Annunciation, the Holy Father, in spiritual union with the Bishops of the world, who had been “convoked” beforehand, entrusted all men and women and all peoples to the Immaculate Heart of Mary, in terms which recalled the heartfelt words spoken in 1981: 

“O Mother of all men and women, and of all peoples, you who know all their sufferings and their hopes, you who have a mother's awareness of all the struggles between good and evil, between light and darkness, which afflict the modern world, accept the cry which we, moved by the Holy Spirit, address directly to your Heart. Embrace with the love of the Mother and Handmaid of the Lord, this human world of ours, which we entrust and consecrate to you, for we are full of concern for the earthly and eternal destiny of individuals and peoples. 
In a special way we entrust and consecrate to you those individuals and nations which particularly need to be thus entrusted and consecrated. 
‘We have recourse to your protection, holy Mother of God!'  Despise not our petitions in our necessities”. 

The Pope then continued more forcefully and with more specific references, as though commenting on the Message of Fatima in its sorrowful fulfilment: 

“Behold, as we stand before you, Mother of Christ, before your Immaculate Heart, we desire, together with the whole Church, to unite ourselves with the consecration which, for love of us, your Son made of himself to the Father: ‘For their sake', he said, ‘I consecrate myself that they also may be consecrated in the truth' (Jn 17:19). We wish to unite ourselves with our Redeemer in this his consecration for the world and for the human race, which, in his divine Heart, has the power to obtain pardon and to secure reparation. 

The power of this consecration lasts for all time and embraces all individuals, peoples and nations. It overcomes every evil that the spirit of darkness is able to awaken, and has in fact awakened in our times, in the heart of man and in his history. 

How deeply we feel the need for the consecration of humanity and the world—our modern world—in union with Christ himself! For the redeeming work of Christ must be shared in by the world through the Church. 

The present Year of the Redemption shows this: the special Jubilee of the whole Church. 

Above all creatures, may you be blessed, you, the Handmaid of the Lord, who in the fullest way obeyed the divine call! 

Hail to you, who are wholly united to the redeeming consecration of your Son! 

Mother of the Church! Enlighten the People of God along the paths of faith, hope, and love! Enlighten especially the peoples whose consecration and entrustment by us you are awaiting. Help us to live in the truth of the consecration of Christ for the entire human family of the modern world. 

In entrusting to you, O Mother, the world, all individuals and peoples, we also entrust to you this very consecration of the world, placing it in your motherly Heart. 

Immaculate Heart! Help us to conquer the menace of evil, which so easily takes root in the hearts of the people of today, and whose immeasurable effects already weigh down upon our modern world and seem to block the paths towards the future! 

From famine and war, deliver us. 

From nuclear war, from incalculable self-destruction, from every kind of war, deliver us. 

From sins against the life of man from its very beginning, deliver us. 

From hatred and from the demeaning of the dignity of the children of God, deliver us. 

From every kind of injustice in the life of society, both national and international, deliver us. 

From readiness to trample on the commandments of God, deliver us. 

From attempts to stifle in human hearts the very truth of God, deliver us. 

From the loss of awareness of good and evil, deliver us. 

From sins against the Holy Spirit, deliver us, deliver us. 

Accept, O Mother of Christ, this cry laden with the sufferings of all individual human beings, laden with the sufferings of whole societies. 

Help us with the power of the Holy Spirit to conquer all sin: individual sin and the ‘sin of the world', sin in all its manifestations. 

Let there be revealed, once more, in the history of the world the infinite saving power of the Redemption: the power of merciful Love! May it put a stop to evil! May it transform consciences! May your Immaculate Heart reveal for all the light of Hope!”.(4) 

Sister Lucia personally confirmed that this solemn and universal act of consecration corresponded to what Our Lady wished (“Sim, està feita, tal como Nossa Senhora a pediu, desde o dia 25 de Março de 1984”: “Yes it has been done just as Our Lady asked, on 25 March 1984”: Letter of 8 November 1989). Hence any further discussion or request is without basis. 

In the documentation presented here four other texts have been added to the manuscripts of Sister Lucia: 1) the Holy Father's letter of 19 April 2000 to Sister Lucia; 2) an account of the conversation of 27 April 2000 with Sister Lucia; 3) the statement which the Holy Father appointed Cardinal Angelo Sodano, Secretary of State, to read on 13 May 2000; 4) the theological commentary by Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the Faith. 

Sister Lucia had already given an indication for interpreting the third part of the “secret” in a letter to the Holy Father, dated 12 May 1982: 

“The third part of the secret refers to Our Lady's words: ‘If not [Russia] will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated' (13-VII-1917). 

The third part of the secret is a symbolic revelation, referring to this part of the Message, conditioned by whether we accept or not what the Message itself asks of us: ‘If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, etc.'. 

Since we did not heed this appeal of the Message, we see that it has been fulfilled, Russia has invaded the world with her errors. And if we have not yet seen the complete fulfilment of the final part of this prophecy, we are going towards it little by little with great strides. If we do not reject the path of sin, hatred, revenge, injustice, violations of the rights of the human person, immorality and violence, etc. 

And let us not say that it is God who is punishing us in this way; on the contrary it is people themselves who are preparing their own punishment. In his kindness God warns us and calls us to the right path, while respecting the freedom he has given us; hence people are responsible”.(5) 

The decision of His Holiness Pope John Paul II to make public the third part of the “secret” of Fatima brings to an end a period of history marked by tragic human lust for power and evil, yet pervaded by the merciful love of God and the watchful care of the Mother of Jesus and of the Church.     

The action of God, the Lord of history, and the co-responsibility of man in the drama of his creative freedom, are the two pillars upon which human history is built. 

Our Lady, who appeared at Fatima, recalls these forgotten values. She reminds us that man's future is in God, and that we are active and responsible partners in creating that future. 

Tarcisio Bertone, SDB
Archbishop Emeritus of Vercelli
Secretary of the Congregation for the Doctrine of the Faith 

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      An Audiobook
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by Dom Anscar Vonier OSB
late Abbot of Buckfast

also

ST JOHN DAMASCENES ON THE ASSUMPTION OF THE BLESSED VIRGIN MARY




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