The Apparitions of Our Lady
We might well ask that in the face of so many dangers and threats on both the religious and political fronts would God not give some sign and assistance to His Church to help overcome its enemies. This is the question that, although it is extremely important, is incredibly ignored by the modern world. A question that has been answered in many occasions by Almighty God. For instance, on the night between the 18th and the 19th of July, 1830, eleven days before the coup d’etat, Our Lady appeared in Paris, in the chapel of the “Rue du Bac” of the Daughters of Charity, to the young religious Catherine Labouré.
The humble novice, who later was canonized, heard the Virgin Mary, who with her eyes full of tears, prophesy the great calamities which were about to unleash themselves on humankind. In the following November, the Immaculate Virgin entrusted Catherine with the mission of propagating the “Miraculous Medal”, to sustain the faithful and the Church to oppose the “cult of man” with the invocation:
“Oh Mary, conceived without sin, pray for us who have recourse to Thee”.
Here, then, is but one answer to this capital question which should focus our attention on the luminous sequence of Marian apparitions which have come to predict the great modern revolutionary dangers, apparitions which from 1830 until today have followed one another with dizzying escalation.
The basic consideration is this: the supernatural intervention precedes a political threat to the religious life. A threat that is aimed at destroying the Faith, doctrine, worship, the clergy, the hierarchy, and the pontificate. Our Lady came to the “Rue du Bac”, as well as to La Salette, Lourdes and Fatima, not only to warn about political errors, but for the defense of Catholic Rome. The message of help is above all else a commitment by God that the Roman Pontiff can count on His support in order to keep the Faith whole and pure.
The Liberal Revolution within the Church
One need only recall these apparitions of Mary Immaculate, who at Lourdes in 1858, said ”I am the Immaculate Conception”, thus confirming the dogma proclaimed by Pope Pius IX in 1854. In this light we can understand that the true peril in 1830 was not so much the crowned Revolution, which would impose error in the world by arms, but the infiltration of liberalism that would weaken the doctrinal defenses of the Church in front of the “cult of man”.
Liberalism, long since condemned by the Church, ordains that every man is at liberty to decide for himself what truths God has revealed. This rebellion against objective truth began to take over governments and legal systems with the onset of the French Revolution, but it was condemned and kept out of the Church until churchmen like Father Lamennais took it upon themselves to welcome it and to christianize it.
Since the XIX century, religious liberalism has made three great attempts to dominate the Church. The first, by Lamennais, consisted in considering the right to freedom as a universal fact. This position in regard to religious liberty had as a logical consequence the total separation of the Church and the State, from the law of God and the law of men. After the revolution of 1830, this revolutionary position became more aggravated, because it was defended by Catholics of Father Lamennais’ liberal sect, who presented themselves to public opinion as the true defenders of the Church’s freedom.
This first attempt with its falsehoods and illusions was firmly and promptly repelled in 1832 by Pope Gregory XVI with the encyclical Mirari vos, which recognizing the essence of the danger, used the words of the apocalyptic prophecy which are published at the beginning of this book.
The second attempt to create a “Catholic liberalism” was in the sense of allying the Church to democracy. A proposition rejected however with great strength and doctrinal precision by Pope Pius IX in the Syllabus, and the First Vatican Council – there is no democratic majority which can prevail over the infallibility of the Church and the Pope, the Vicar of Christ.
The third attempt obtained at first a practical success under Leo XIII who, although firm on doctrine, yielded to the “ralliement“, an alliance of French Catholics with the government, which was operating with liberal principles condemned by the Church. But with the new Pope, St. Pius X, that concession ceased.
The consequences were dramatic: the reaction of the government stripped the Church in France of everything she possessed. The same would happen years later in Portugal, but the unchangeable principles of the priority of the law of God over the democratic votes and preferences of men, were affirmed by St. Pius X’s action of restoring all things in Christ.
Liberalism infects the Clergy and the Nations
The attempts at a “Christian democracy” of Marc Sangnier’s Sillon were discredited by the Encyclical Notre charge apostolique. Sangnier accepted a sovereign will of the people even to pray or to offend God (as happens with the abortion law). The words of Leo XIII were clear, that the State which is ruled by the principles of liberalism is in practice an atheist State. “This – social atheism – based upon a depraved freedom is not less contrary to natural and Christian law than individual atheism.” (Encyclical Libertas, 1888). In fact, the cult of man’s total liberty is the religion of man making himself god.
With the message of Our Lady of La Salette in 1846 we are told that religious liberalism would transform many priests into “sewers of impurities,” and would prepare the way for a deadly infection: the militant atheism of the socialist state. It was the hour of Marx and of the International, prepared by the liberal errors of Masonic Emperor, Napoleon III. But the real danger to the Church was not so much in the strengthening of the temporal power, which mounted the assault against Catholic Rome during the First Vatican Council. Even though Pope Pius IX considered himself a prisoner in his own palace, his main preoccupation was always to defend the Faith against internal assaults. And these came from the clergy as well as bishops.
Here it is important to consider what the apocalyptic peril was which the Church had been confronting since the words evoked in the Encyclical Mirari vos by Pope Gregory XVI. In fact, if the great evil consists in the opening of the pit of the abyss, which will infect all the earth, and the doctrinal key has as its name “religious liberty”, the great question is how to interpret who is the fallen star that will use it. Now, the stars of the firmament of the Church are the bishops. They are the lights that guide and illuminate on high with the light of God. Who then would be the star which received the key? A bishop with a key? Who could he be, if not the Bishop of Rome?
At La Salette, Our Lady said: “Rome will lose the Faith and become the seat of the Antichrist”. This then is the supreme danger which, as we shall show later, was not left unforeseen by the great Popes of the XIX century and of which St. Pius X, just after his elevation to the throne of St. Peter, said it was licit to think, considering the disastrous state of the world, that the Antichrist was already among us. However, one cannot think that this man of sin could be raised to a position of so much power without the confluence of many united forces: political, cultural, social, freemasonic, ecclesial; and all galvanized by the impiety of the peoples and the perversion of the clergy. And it was precisely to warn about this that the Church received the Marian messages and supernatural requests.
What have Catholics done with these offers of assistance?
In this introduction to the message of Fatima we must look more specifically at what the great Catholic European nations and all the West, had done for the world to be led to the Great War and to the crucial historical encounter of 1917.
Can one affirm that the ministers of Jesus Christ after St. Pius X had clearly in mind this will of God? Now, the Second Vatican Council (Vatican 2), presented as an ecumenical-pastoral council by the Church, gathered the greatest assembly of prelates to date, to discuss – among other things – the Mediation of Mary, the central theme of the schema prepared on Holy Mary. However, many of these prelates used the excuse of not wanting to displease the Protestants, as a reason not to discuss the privileges of Mary. The matter was put to a vote and by a very small majority the schema was reduced to one chapter published in Lumen Gentium (54):
- … without having in mind to propose an exhaustive doctrine on Mary, it does not wish to clarify those questions that haven’t been fully illustrated by the theologians”.
This clearly illustrates that Vatican 2 did not wish to clarify the importance and great graces invested in Our Blessed Lady by Almighty God. “She who within the Holy Church occupies after Jesus Christ the highest place and also the closest to us”, was ignored by the council, which also sought to limit devotion to Mary.
We may, therefore, come to the conclusion that the extraordinary Marian events of the last two centuries, have authenticated the faith in the Mary Mediatrix and Co-Redeemer truths, without them being acknowledged by definitions of the Church. The consequence is that in face of exceptional events, as Paray-le-Monial and Fatima, clerics and faithful remained with an unclear vision, to the detriment of Faith and to the advantage of its adversaries.
The Sacred Heart and the perfection of Mary in divine Grace and even more her mediation in the events of this world, appears to offend somebody, as it offended Lucifer at the beginning of time. So the requests of Mary forewarned during the Pontificate of Benedict XV, expressed during the Pontificate of Pius XI and welcomed in part by Pius XII, were ignored by Vatican II.
Nowadays, the movement that seeks the destruction of Christianity prevails. How was it possible that a worn out Liberalism, a poor Socialism and the condemned Democratism of the “Sillon” have penetrated so far in the world and within the Church, even though they had been condemned by the Pontiffs of the past? The answer is that this ‘jump’ of the revolutionary menace illustrates just how far the infiltration of modernism and freemasonry within the clergy and the hierarchy of the Church has progressed.
The Lord had warned that the final persecution would have taken the aspect of a seduction, as the work of false Christs and false prophets, who degrade Faith with the excuse of peace. They are invested by an apparent authority in the same Church, “so that those who have not accepted truth through love, will believe in lie” (2Ts 2).