In the late 1962 Pope Roncalli suffered a severe hemorrhage. On 17 May 1963 he was confined to bed and on 3 June he died, setting the stage for a new conclave to choose his successor. Giovanni Battista Montini was chosen and took the name of Paul VI. From his coronation as Paul VI on 21 June 1963 Pope Paul eagerly pursued communications with Russian communists, receiving in private audiences both of the Russian Orthodox observers to the Second Vatican Council.
Pope Paul published his first encyclical, Ecclesiam Suam, on 6 August 1964, while Vatican II was still in session, “to demonstrate with increasing clarity how vital it is for the world, and how greatly desired by the Catholic Church, that the two should meet together, and get to know and love one another…Our task is to serve society.” While Pope Paul clearly articulated the perverse nature of atheistic communism, but not Freemasonry; he held to his conviction that future dialogue may be possible. If this was a consequence of diabolical disorientation do we all not share responsibility to pray for our Pope and because of our sins? On 15 September 1964 Monsignor Agostino Casaroli signed an agreement for Paul VI with the communist Hungarian government which stipulated that Bishops named by Rome would be sworn “to the people and the constitution” of the communist state, followed by similar modus Vivendi with Yugoslavia, Czechoslovakia, East Germany and Bulgaria. On 30 January 1967 Pope Paul met privately in the Vatican with Soviet President Nicolas Podgorny accompanied by Soviet Minister of Foreign Affairs, Andrei Gromyko. By 1975 the pope and Gromyko had met privately several additional times. Nevertheless:
In the 1970’s the Bolshevist persecution against Catholics did not diminish at all. One could read the following observations in the ‘Chronicles of the Catholic Church in Lithuania: ‘It seems to us that a dialogue with the Church is needed by the Soviet authority only so that the Vatican will keep silence about the persecution of Catholics in the USSR in hope of a betterment of the faithful’s situation. The dialogue is being used to deceive world public opinion that in the USSR freedom of religion is preserved.
The blood of thousands of Catholic Bishops, priests, nuns, brothers and millions of the faithful in communist totalitarian regimes were witnesses to this reality.
Thus it appears that the extraordinary graces promised by the Madonna at Fatima were as desperately needed by Jesus’ vicars in the 20th Century as by the French monarchs in the 100 years leading to the godless revolution that dragged Louis XVI and countless others including bishops, priests and religious to the guillotine.
On the eve of the closing of session two of the Second Vatican Council, 3 December 1963, Bishop de Proenca, Sigaud delivered to the Cardinal Secretary of State petitions to the pope by 200 Council Fathers for a special schema to address “errors of Marxism, Socialism and Communism” which were ignored. In October 1964 Bishop Yu Pin, Rector of the Catholic University at Formosa, demanded minimally, on behalf of 70 Bishops, a solemn declaration on Communism, which was ignored. On 9 October1965 Bishop de Proenca Sigaud and Bishop Marcel Lefebvre delivered the petition of 334 bishops to the council’s secretariat general “demanding condemnation of Communism” which was put aside! “Everyone knew of the existence of that petition.” It is fair to conclude that, per the Vatican-Moscow agreement at Metz, the issues of Communism and Russia were withheld from the consideration of the Council Fathers.
Any inspiration of the Council Fathers by the Holy Spirit on the grave moral issues of the effects of Communist totalitarianism o the church and souls in communist regimes was thereby purposely foreclosed by those who expected a new springtime and a new Pentecost within the Church. Can one be surprised that it did not happen? That : “Instead the dark and frigid winter arrived.”
It is probable that Ostpolitik and the Vatican-Moscow agreement, the fear of provoking a formal schism within the church, the fear of exasperating relations with the schismatic Orthodox churches and the Chinese Patriotic church were factors in John Paul II’s belief expressed on 1 August 1984 to Father Pierre Caillon, a retired professor of philosophy and an expert on the question of the papal consecration of Russia, that he could not consecrate Russia apart by itself alone, but that Heaven would be satisfied that he had done all that could be done in the practical circumstances. One can only speculate what additional factors may have influenced the aging pontiff’s acquiescence to the publication of the Vatican’s The Message of Fatima on 26 June 2000 asserting that John Paul’s consecration of the world in 1984 had fully complied with the Virgin’s request for the consecration of Russia at Fatima in 1917. But it is clear that the consequences of the acceptance of the Vatican’s The Message of Fatima by the Church to date have included the removal of the entrustment of the Conversion of Russia and World Peace to the Immaculate Heart of Mary by Heaven, from the mind and heart of the Church, thereby frustrating the implementation of Heaven’s plan for this final conflict with Satan and leaving the Church to human initiatives.
This first talk will consider the accuracy of the claims in the Vatican’s The Message of Fatima that: (1) Sister Lucia has confirmed in a private letter that the 1984 consecration of the world to the Immaculate Heart of Mary by Pope John Paul II completely fulfilled the Birgin’s request at Fatima that he with his bishops solemnly consecrate Russia to the Immaculate Heart of Mary, and that heaven had accepted that consecration; and (2) that the vision shown to the seers of a bishop dressed in white, like a pope, leading a procession of bishops, priests, religious and lay people through a ruined city, stepping over many corpses, up a hill to a cross where all are shot and killed by soldiers, is the complete 3rd Part of the Fatima Secret. It will argue from the historical record that since 1960 the Vatican’s Ostpolitik and diplomatic and social justice initiatives, like those proclaimed in Pacem in Terris, have failed to accomplish the conversion of Russia, to bring peace to the world, or any significant betterment in human behavior that would evidence the conversion of sinners’ hearts and minds to Christ; and that while significant blessings in the form of reductions of the tribulation of WWII and the Cold War have been obtained by the consecrations of the world to the Immaculate Heart by both Pius XII and John Paul II, “how much greater would they have been had the Madonna been heeded?”
By all appearances the publication of the Message of Fatima in 2000 has succeeded in removing Mary’s 1917 requests at Fatima for the Consecration of Russia and the First Saturday reparatory devotions from the heart and mind of most of the Church. That period has seen the 9-11 destruction of the world Trade Center towers in New York City, ongoing tension between the Koreas, wars in Iraq, Afghanistan, Libya, Syria, Israel and Egypt, a real threat of nuclear war between Israel and Iran, and the ongoing genocide of Sudanese Catholics by Muslim militias, increasing military competition between the United States and Communist China and growing mutual mistrust between Russia and china and the West. Part II will argue that it is ludicrous to maintain that the consecration of Russia has been done as asked by Heaven at Fatima, or that the Ostpolitik of the Vatican or any efforts by the United Nations have brought about peace. Rather, the Church is in the endgame of its final conflict with Satan. There is not time for business as usual by the church as if there were endless centuries to work for Christ. Heaven has given the Holy Father and his Bishops specific orders at Fatima. They are not optional.
Part II will conclude by arguing that the 3rd part of the Fatima Secret contains an explanation of the vision shown to the seers warning of dangers to the faith, apostasy within the Church beginning from the top, and unimaginably severe punishments from God that have been prophesied by the Blessed Mother at Fatima, Garabandal and Akita. We in the Church must daily fast and pray to support Pope Benedict XVI as he prayerfully contemplates the promises and warnings of the three parts of the Message of Fatima within the prophetic context of Garabandal and Akita, and to defeat his enemies, visible and invisible, who work against him, within and without Christ’s Church!
Maranatha! Come, Lord Jesus!
END OF THE FIRST TALK
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