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Something moved in Rome between the end of summer and the beginning
of autumn (1984). Two facts bear witness to it and indicate in what direction
the movement is going: on the one hand, the condemnation of "liberation
theology" by the Sacred Congregation for the Doctrine of Faith by
an "Instruction" dated August 6 and published on September 3; on the other
hand, the authorization under certain conditions of the use of the traditional
Roman liturgical rite (improperly called "the Mass of St. Pius V" or
the "Tridentine Mass"), which authorization was given in a circular letter from
the Sacred Congregation for Divine Worship dated October 3 and made public
on October 15 (it was published in an Italian translation in theL'Osservatore
Romano of October 17).
The combination of these two acts, one condemning error, the other reestablishing the truth, is symptomatic. Does it not show that the Church is
today at a turning point in its history, nearly 20 years after the end of the
Second Vatican Council.1
It is possible to think so, even if other facts can be cited in the contrary
sense, for both cases cited above indicate merely a first step in a movement
which by the force of things will go on developing.
In a long interview accorded the Italian review Jesus on November 11,
1984 - an interview at one and the same time both serene and clarifying Cardinal Ratzinger, Prefect of the Congregation of the Doctrine of Faith, explains
the direction of this movement
The text of this interview will be published in full in a book due to be
published in January 1985. After reading this text, it is possible to say that as
from now it will be a landmark in the history of our time. The Cardinal's replies
cover most spheres of the life of the Church: the Council, the post-Conciliar
period; the Church and the world; the crisis in the Church; theology, morality,
etc. Here we shall confine ourselves to what concerns the Blessed Virgin Mary
and, more precisely, the "Third Secret of Fatima". But it was necessary to place
these declarations in the context we have just outlined.
question: "Have you read what is called 'The Third Secret' of Fatima; i.e., the
one that Sr. Lucia had sent to Pope John XXIII and which the latter did not wish
to make known and consigned to the Vatican archives?" In reply, Cardinal
Ratzinger said: "Yes, I have read it,"which frank response provoked a further
question: "Why has it not been revealed?"To this the Cardinal gave the
following most instructive reply:The Fatima Crusader, Issue 18
"Because, according to the judgment of the Popes, it adds
nothing (literally:'nothing different') to what a Christian must know concerning
what derives from Revelation: i.e., a radical call for conversion; the absolute
importance of history; the dangers threatening the faith and the life of the
Christian, and therefore of the world. And then the importance of the 'novissimi'
(the last events at the end of time). If it is not made public at least for the
time being it is in order to prevent religious prophecy from being mistaken
for a quest for the sensational (literally: 'for sensationalism'). But the things
contained in this 'Third Secret' correspond to what has been announced in
Scripture and has been said again and again in many other Marian apparitions,
first of all that of Fatima in what is already known of what its message contains.
Conversion and penitence are the essential conditions for 'salvation'."
Let us have another look at the words "for the time being." They give us to
understand that should the perils facing us become greater still, the publication
of this "Third Secret" can yet take place one day.
(4) Returning to these two reasons, the Cardinal: (a) reaffirms that the
content of the Message is in accordance with that of Scripture; (b) adds that at
the level of prophecy it can be found in other revelations by the Virgin; (c)
beginning with that of Fatima in what is already known [of its Message].
(5) Finally, making a resum of what is more urgent in it, he says it is the
need for conversion and penitence as necessary conditions for salvation.
Christ over these forces momentarily triumphant (Apocalypse 13:7) and then in
the extraordinary renewal of the Church following this victory, a renewal in
which it will be possible to see a first manifestation of the Lord's glorious reign.
We are living in this moment of the increasing unleashing of the
forces of hell. Their forthcoming victory, their defeat, and the coming of
the reign of Christ: such must be the contents of this Third Secret. It is
formidable only because it accurately describes hell's victory. But it
remains a message of Salvation and therefore of hope, for at the same
time it announces the victory of Christ over those forces and the
establishment of His Reign, both victory and reign being achieved
through Mary and her Immaculate Heart (Apoc. 12).
and other forces of evil in the world and even within the Church itself, it is
understandable that the content of the "Third Secret" must be fearsome and
that it is likely to cause a "sensation."
But is that a sufficient reason for its still being kept secret?
What, then, must we do? Let us recall the words of this declaration: "for
the time being"; and that up till now the popes have thought that they must
keep silent. Lucia would have had them speak, after her death or after 1960 (cf.
De MarchiTmoignages sur Fatima, 2nd edition, p. 117). And let us keep on
hoping.
Above all, in what concerns us, let us understand the anguished appeal of
the Heart of Mary, Mother of the Church, and of all those confided to her. In her
merciful love, she thinks only of saving them. Let us therefore understand her
suffering in seeing them sink deeper into sin and hasten towards their doom. In
working for our own conversion, let us pray, let us sacrifice ourselves, let us
make the Message of Fatima known and understood in all its implications so
that by men becoming converted and the Hierarchy accomplishing the acts
demanded of them, the chastisements which weigh on us may be avoided or at
least diminished and that peace may be given to the world and salvation to
souls through the Immaculate Heart of Mary and the Sacred Heart of Jesus: in
order that their reign of love may be established throughout the entire world.
1. Needless to say, this had been written before the public announcement
concerning the forthcoming extraordinary Synod in Nov./Dec. 1985. - Ed.
Footnote: