13 May: Feast of Our Lady of Fatima!

“The Message of Fatima
imposes an obligation on the Church”.… Pope John Paul II

FAQ…  from the Fatima Center website

1. What is a “consecration”?

A: It is a ceremony by which a person, group of persons, or thing is set apart as sacred and dedicated to the service of God or another sacred purpose.

2. What is meant by “the consecration of Russia to the Immaculate Heart of Mary”?
A: At Fatima, on July 13, 1917, Our Lady told Sister Lucy that “God is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father. To prevent this, I shall come to ask for the Communions of reparation and for the consecration of Russia to My Immaculate Heart … In the end, My Immaculate Heart will triumph. The Holy Father will consecrate Russia to Me, which will be converted, and a period of peace will be granted to the world.”

Our Lady’s request is very simple: Russia—the fount of so much evil in the 20th Century—must be set apart and made sacred by its consecration to the Mother of God.

3. Why is it necessary to consecrate Russia in particular?
A: Because God wills it. As Our Lady told Sister Lucy at Fatima: “Russia will be the instrument of chastisement chosen by Heaven to punish the whole world if we do not beforehand obtain the conversion of that poor nation …”

And as Sister Lucy disclosed in her published memoirs and letters, Our Lord Himself confided to her that He would not convert Russia unless the consecration were done, “Because I want My whole Church to recognize that consecration as a triumph of the Immaculate Heart of Mary, so that it may extend its cult later on, and put the devotion to this Immaculate Heart beside the devotion to My Sacred Heart.”

Sister Lucy has explained that because Russia is a well-defined territory, the conversion of Russia after its consecration to the Immaculate Heart would be undeniable proof that the conversion resulted from the consecration and nothing else. The establishment in the world of devotion to the Immaculate Heart would thus be confirmed by God Himself in the most dramatic manner.  Read rest of the Frequently Asked Questions about the Consecration of Russia here

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Cardinal Keith Patrick O’Brien RIP

Cardinal Keith Patrick O’Brien

From Scottish Catholic Media Office – press release…

His Eminence Archbishop Vincent Cardinal Nichols of Westminster used his homily during the Requiem Mass for the Cardinal Keith Patrick O’Brien RIP (1938-2018) to urge those present to pray for the repose of his soul and also for those he offended during his life…

The Requiem Mass was held at 1pm at St Michael’s Church in Newcastle-upon-Tyne, just yards from the home for the elderly where Cardinal O’Brien resided until recently. The 80-year-old cleric died on 19 March at the Royal Victoria Infirmary in Newcastle. The subsequent funeral arrangements were drawn up between the executor of his will, the O’Brien family and the Holy See as represented by Cardinal Nichols. Cardinal O’Brien will be buried at Mount Vernon Cemetery, Edinburgh, on Friday 6 April where he will be laid to rest with his mother and father. Cardinal Nichol’s homily is reproduced in full below:

Homily of Cardinal Vincent Nichols, Archbishop of Westminster
(Catholic Truth Editorial comment in bold)

There is a truth, deep in our Catholic tradition, often forgotten in our days, yet very relevant to this moment. It is this: that every funeral Mass is above all else a prayer for God’s mercy for the one who has died.  So often services after a death are seen to be a time for celebrating a life, for recognising the great achievements of a life now ended and for treasuring happy memories. Yet the emphasis of our tradition is somewhat different. Always, we gather to ask God’s mercy for the one who has died, today for Cardinal Keith O’Brien. We do so with trust and love, knowing that God’s promise of mercy is enduring and that our prayers, entering into the presence of the Father through, with and in Jesus, the beloved Son, will be heard.
[Ed: well, that’s a first. First in the long time that that, elementary Catholicism, has been said at any funeral, to best of my knowledge, since the onset of the modernist take-over of the Church. Alleluia! Difficult to explain, really, though, because we’ve “celebrated the life” of those who have committed suicide, who have cohabited, lived in same-sex partnerships – interesting that the life of Cardinal O’Brien has been singled out as one requiring the ancient tradition of praying for the salvation of the soul. Very interesting. A cynic might wonder about this.]

In recent days, the life of Cardinal Keith has been laid bare. We all know its lights and its darkness; we need not spend time talking about them even more for he has given us the key words. In his last will and testament he wrote: ‘I ask forgiveness of all I have offended in this life. I thank God for the many graces and blessings he has given me especially the Sacrament of Holy Orders.’ Today, as we prayer for the repose of his soul, we also pray for all those he offended and ask God to strengthen them at this time.

Cardinal Vincent Nichols

In seeking the mercy of God, Cardinal Keith follows in the footsteps laid out for us in our faith. St Patrick, whose name Keith Patrick O’Brien was proud to bear, wrote in his Confessions these words:

‘It is with fear and trembling that I should be awaiting the verdict that’s coming to me on that (judgement) day, when none of us can go absent or run for cover; and when every last one of us will have to answer for even our smallest sins at the court of Christ the Lord.’ (8) This is, indeed, the pathway we all have to trace.
Pondering on the mercy of God is what we should do today. You will recall the Year of Mercy. During it, Pope Francis encouraged us to ‘rediscover the infinite mercy of the Father who welcomes everyone and goes out personally to encounter each of them.’ The Pope also explained to us that ‘Jesus Christ is the face of the Father’s mercy’, adding, ‘Jesus of Nazareth, by his words, his actions, and his entire person reveals the mercy of God.’

Now this is what we have heard in this morning’s Gospel passage taken from St Luke. The two disciples are making their sad journey away from Jerusalem, a name that [is] used to represent the Church, the presence of God among His people. The two disciples, then, are walking away from the Church, disappointed in all their hopes, disillusioned by what they have seen and heard. But, see what the Risen Jesus does: he goes to walk with them, continuing their journey in the direction that they are going, away from Jerusalem. He does [not] simply tell them to turn back. No, he walks with them. He accompanies them. He listens fully to their dismay and their sense of being let down. Only gradually does he invite them to see beyond that dismay and begin to speak to their hearts. Even when he sits at table, he does not tell them to return to Jerusalem. He simply shows himself to them. The decision to return is one that they make, moved by the compassion they have found in him.
[Ed: this is a misinterpretation of the Gospel, whether mischevious or not one can only guess, to fit the new “theology of accompaniment”, but even a cursory examination of the passage shows that it doesn’t work, Cardinal Nichols, take note. For one thing, the two disciples were NOT “walking away from the Church” because they were guilty of no public sin – they were merely pondering the events surrounding the Passion and Death of Christ, downcast, at his death. It is preposterous to suggest that Christ would walk in the same direction – i.e.  actively tolerate sin – without “telling them to turn back from sin”. Indeed, as they recounted the story of the events in Jerusalem, Christ rebuked the pair:  “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke!”   You left that bit out, Cardinal Nichols!
The tortuous attempt by Cardinal Nichols to link this Gospel account with the heresy in Amoris Laetitia  is underlined by the claim that “Even when he sits at table, he does not tell them to return to Jerusalem. He simply shows himself to them.” The implication is clear: Holy Communion for public sinners, adulterers et al, no problem. That’s what Our Lord did/would do.  Outrageous. And this is supposed to help the deceased Cardinal O’Brien … how?  Leaving his family and friends thinking that, well, he’s met with the God of Mercy, so let’s not worry about satisfying God’s justice?] 

In this account, we see the mercy of God at work, in the person of Jesus, coming to us in our dismay, in the prison of sin which we construct around ourselves, and opening for us to door through which we can retrace our steps back to him.
[Ed: well, as already said, there is no “sin” in this passage, just human disappointment.]

In the life of Cardinal O’Brien, as well as his failings, there was goodness, courage and many acts of simple kindness. Not least was his determination to serve the poor of the world. But when we come to stand before God we do so best when we come empty-handed. No matter how great or slight our achievements might be, we cannot depend on them. No, we come before God empty-handed so that we can receive the one thing necessary: a full measure of Gods’ mercy.

Only in this way can we hope to enter into the promise that was proclaimed in the first Reading of the Mass. ‘On this mountain the Lord of hosts will make for all people a feast of rich food! A feast of well-aged wines, strained clear.’ This is an image we can all understand and one for which we long, notwithstanding our unworthiness.

But then we are consoled with the next words: ‘Then the Lord God will wipe away the tears from all faces and the disgrace of his people.’ This too is the promise of the Lord. The healing of the wounds we have inflicted and the wounds we ourselves bear, is his work. It is a work that cannot be accomplished without Him. Yet as His work, it is a task in which we are to be his active servants and never simply sit on our hands. The promise of the heavenly banquet is for all; the task of healing and finding forgiveness is also for all.
[Ed: The heavenly banquet for most of us will, more likely than not, follow a period in Purgatory.  Why not mention that?  There’s no better time to drive home the four last things, Death, Judgment, Heaven & Hell, those key truths of the Faith, than at a funeral, any funeral. A reminder that Purgatory is evidence of God’s great mercy, gives hope to the faithful and to family members of the deceased, not least in a case such as that of the much publicised disgrace of Cardinal O’Brien. ]

I started with words from the Confession of St Patrick. So let me end with some more. Here is St Patrick’s faith, loud and clear. Let us make it ours today. He wrote:

‘I haven’t a doubt in the world that, on the day appointed, we shall rise up again in the brightness of the sun; that is to say in the glory of Jesus Christ Our Redeemer…since it is from him and through him and in him that we are going to reign. But the sun he bids to rise, morning by morning, for our benefit, will never reign, nor will its glory last. Christ is the true sun whose glory shall not fade. We who believe in him, and worship him – in fact anyone who does his will – shall live forever, because Christ lives forever, reigning with God the Father Almighty and with the Holy Spirit, as it was in the beginning, is now and ever shall be. Amen.’ (59-60)

This is our prayer today, especially for Cardinal Keith Patrick O’Brien. May his soul and the souls of all the faithful departed, through the mercy of God, rest in peace. Amen
+Vincent Nichols

Comments invited…

Disastrous Pontificate Persists – Yet No Sense of Urgency From “Opponents”…

Me? Damaging the Church? No way!

A friend rang me last night to say he’d attended a Summorum Pontificum Traditional Mass and found himself chatting afterwards with a couple who were not husband and wife, but “partners” …   My friend was downhearted, dispirited that even the better priests seem to be willing to tolerate such scandals. 

Then this from The American Conservative “The president of the German Bishops’ Conference has declared that, in his view, Catholic priests can conduct blessing ceremonies for homosexual couples.”

The list of scandalous words and actions from this current shocking pope, or tolerated by him, grows day and daily. Too much to list here – and anyway, would, more likely than not, be out of date before I press the “publish” button on this page. 

There is no lack of evidence that Pope Francis is a danger to Catholic Faith and Morals.  Quite the reverse – there’s an abundance of evidence. Even as I type this, a report has come in questioning the pope’s integrity – would he blatantly impart falsehoods, we have to ask? Click here to answer that for yourself. 

The question is, why are the supposedly concerned bishops who allegedly oppose him remaining silent – such as Cardinal Burke and the Captain and Crew of the Lifeboat SSPX?  Why no sense of urgency? Why have they all gone to ground? 

It’s one thing to pick one’s fights, but not to fight at all?  Take a few minutes to view the short video in the News section of the Dici website here.  Who, on this earth, would ever imagine that the Church is suffering the worst crisis ever in its entire history, watching that broadcast?  Lovely reports, sure, but there’s been nothing about any attempt to fight as members of the Church Militant, under our banner as Soldiers of Christ,  in any of the recent videos posted on Dici  in January, which I’ve viewed with surprise and disappointment.  This latest one, linked above, dated 2nd February, is no different. Plenty of devotional content, suggesting the danger of becoming so heavenly minded that we’re no earthly use.  

What should the supposed opponents of this dreadful pontificate be doing, in addition to prayer. Concrete action, surely – but what, precisely? 

Comments invited… 

Perplexing Pope … IS Francis Actively Waging War Against Truth Itself?

Comment:

Pope Francis’ history of causing mayhem in the Church is neatly, and painfully amusingly,  summed up in the above video. Select your own “favourite” and tell us why, in your view, it is so bad – that is, if you can , in fact, “select” from the scandals of which we are reminded in that satirical  “interview”.  

Cardinal Müller Warns of Schism…

From La Croix International: Cardinal Müller ‘bitter and concerned’ with Church’s direction – 29 November, 2017… 

Cardinal Müller 

Cardinal Gerhard Ludwig Müller / Alberto PizzolI / AFP
“There is a front made up of traditionalist groups as well as a number of progressives, who would like to see me lead a movement against the pope, but I will never do it.”

These were the words of Cardinal Gerhard Ludwig Müller, the former prefect of the Congregation for the Doctrine of the Faith, to Massimo Franco, columnist at the Italian daily Il Corriere dela Sera, in an interview published on Sunday, November 26.

Müller, who has previously distanced himself from a series of pontifical moves, revealed that he was both bitter and concerned with the direction the Church is taking.

Insisting that he believed in “the unity of the Church”, Cardinal Müller nevertheless called on Church authorities “to listen to those who have serious questions and fair complaints”.

“We must not ignore them or, worse, humiliate them,” he emphasized.

“If not, without intending it, the risk of a slow separation may grow and lead to a schism by a section of the Catholic world that feels disoriented and disappointed,” Cardinal Müller warned.

Schism looming? 

The history of Martin Luther’s Protestant schism 500 years ago should indicate the kind of mistakes we need to avoid,” he said.

Although he had previously harshly criticized his dismissal as the head of the Congregation for the Faith, he revealed several new aspects of this in his Corriere interview.

Pope Francis reportedly said to him that “certain people have told me anonymously that you are my enemy”.

“After forty years of service to the Church,” he lamented, “gossips are making such absurd comments, creating doubts in the mind of the pope when they would have done better to visit a psychiatrist.”

Reaffirming his loyalty to Pope Francis, Cardinal Müller claimed that the pontiff’s “real friends are not those who flatter him” but “those who assist him with the truth and with theological and human expertise”.

He had severe words for the “detractors” whom he blamed for his departure from the Congregation for the Doctrine of the Faith.

Refuting the notion of a plot against the pope as “an absolute exaggeration”, he admitted that significant “tensions” exist in the Church at present.

“I believe that the cardinals who expressed their doubts on Amoris Laetitia or the 62 signatories to a letter making critical comments about the pope, including some which were excessive, should be listened to and not swept aside with the back of the hand as if they were Pharisees or malcontents,” Cardinal Müller said.

What is needed is “free and frank dialogue,” he added.

Instead, he feared that people within the pope’s “magic circle” are “worried primarily about spying on perceived enemies, preventing open and balanced discussion”.

In a sign of his good faith, Cardinal Müller recently issued a public defense of Amoris Laetitia, Pope Francis’ Apostolic Exhortation on the family, which has crystallized the various conflicts.

“To classify all Catholics as ‘friends’ or ‘enemies’ of the pope is the greatest evil that they cause to the Church,” Cardinal Müller insisted.

“People are perplexed when they see a well-known journalist, who is also an atheist, claim to be a friend of the pope, while a Catholic bishop and cardinal like me, is defamed as an opponent of the pope.

“I don’t think that these people are in a position to give theology lessons on the primacy of the sovereign pontiff,” he said.

Compared to Benedict XVI’s pontificate, the Church now seems “weaker,” Cardinal Müller continued.

“There are fewer and fewer priests yet we are offering answers that are more organizational, political or diplomatic than theological and spiritual,” he said.

“The Church is not a political party based on power struggles. We need to discuss existential issues about life and death, the family, and religious vocations and not always ecclesiastical politics,” he added.

“Pope Francis is popular and that’s a good thing. However, people are no longer receiving the sacraments. And his popularity among those Catholics who enthusiastically quote him, unfortunately, does not change their false convictions,” the cardinal insisted.

It is now necessary to go beyond the notion of a Church as a “country hospital”, Cardinal Müller said, citing an expression popularized by Pope Francis.

He said, instead, that the world needs a “Silicon Valley” Church.

“We need to become the Steve Jobs of the faith and transmit a powerful vision in terms of moral and cultural values,” the cardinal claimed. [Emphases added]     Source – La Croix International

Comment:

Is the Cardinal over-egging the crisis?  Or do you agree that we are in danger of schism? 

Even Newer Mass(es) Coming Soon!

Text of the Apostolic Letter Motu Proprio “Magnum Principium” Quibus nonnulla in can.
838 Codicis Iuris Canonici immutantur


APOSTOLIC LETTER
ISSUED MOTU PROPRIO
OF THE SUPREME PONTIFF
FRANCIS
MAGNUM PRINCIPIUM
BY WHICH CAN. 838 OF THE CODE OF CANON LAW IS MODIFIED 

The great principle, established by the Second Vatican Ecumenical Council, according to which liturgical prayer be accommodated to the comprehension of the people so that it might be understood, required the weighty task of introducing the vernacular language into the liturgy and of preparing and approving the versions of the liturgical books, a charge that was entrusted to the Bishops.

The Latin Church was aware of the attendant sacrifice involved in the partial loss of liturgical Latin, which had been in use throughout the world over the course of centuries. However it willingly opened the door so that these versions, as part of the rites themselves, might become the voice of the Church celebrating the divine mysteries along with the Latin language.

At the same time, especially given the various clearly expressed views of the Council Fathers with regard to the use of the vernacular language in the liturgy, the Church was aware of the difficulties that might present themselves in this regard. On the one hand it was necessary to unite the good of the faithful of a given time and culture and their right to a conscious and active participation in liturgical celebrations with the substantial unity of the Roman Rite. On the other hand the vernacular languages themselves, often only in a progressive manner, would be able to become liturgical languages, standing out in a not dissimilar way to liturgical Latin for their elegance of style and the profundity of their concepts with the aim of nourishing the faith.

This was the aim of various Liturgical Laws, Instructions, Circular Letters, indications and confirmations of liturgical books in the various vernacular languages issued by the Apostolic See from the time of the Council which was true both before as well as after the laws established by the Code of Canon Law.

The criteria indicated were and remain at the level of general guidelines and, as far as possible, must be followed by Liturgical Commissions as the most suitable instruments so that, across the great variety of languages, the liturgical community can arrive at an expressive style suitable and appropriate to the individual parts, maintaining integrity and accurate faithfulness especially in translating some texts of major importance in each liturgical book.

Because the liturgical text is a ritual sign it is a means of oral communication. However, for the believers who celebrate the sacred rites the word is also a mystery. Indeed when words are uttered, in particular when the Sacred Scriptures are read, God speaks to us. In the Gospel Christ himself speaks to his people who respond either themselves or through the celebrant by prayer to the Lord in the Holy Spirit.

The goal of the translation of liturgical texts and of biblical texts for the Liturgy of the Word is to announce the word of salvation to the faithful in obedience to the faith and to express the prayer of the Church to the Lord. For this purpose it is necessary to communicate to a given people using its own language all that the Church intended to communicate to other people through the Latin language. While fidelity cannot always be judged by individual words but must be sought in the context of the whole communicative act and according to its literary genre, nevertheless some particular terms must also be considered in the context of the entire Catholic faith because each translation of texts must be congruent with sound doctrine.

It is no surprise that difficulties have arisen between the Episcopal Conferences and the Apostolic See in the course of this long passage of work. In order that the decisions of the Council about the use of vernacular languages in the liturgy can also be of value in the future a vigilant and creative collaboration full of reciprocal trust between the Episcopal Conferences and the Dicastery of the Apostolic See that exercises the task of promoting the Sacred Liturgy, i.e. the Congregation for Divine Worship and the Discipline of the Sacraments, is absolutely necessary. For this reason, in order that the renewal of the whole liturgical life might continue, it seemed opportune that some principles handed on since the time of the Council should be more clearly reaffirmed and put into practice.
Without doubt, attention must be paid to the benefit and good of the faithful, nor must the right and duty of Episcopal Conferences be forgotten who, together with Episcopal Conferences from regions sharing the same language and with the Apostolic See, must ensure and establish that, while the character of each language is safeguarded, the sense of the original text is fully and faithfully rendered and that even after adaptations the translated liturgical books always illuminate the unity of the Roman Rite.

To make collaboration in this service to the faithful between the Apostolic See and Episcopal Conferences easier and more fruitful, and having listened to the advice of the Commission of Bishops and Experts that I established, I order, with the authority entrusted to me, that the canonical discipline currently in force in can. 838 of the C.I.C. be made clearer so that, according to what is stated in the Constitution Sacrosanctum Concilium, in particular in articles 36 §§3.4, 40 and 63, and in the Apostolic Letter Motu Proprio Sacram Liturgiam, n. IX, the competency of the Apostolic See surrounding the translation of liturgical books and the more radical adaptations established and approved by Episcopal Conferences be made clearer, among which can also be numbered eventual new texts to be inserted into these books.

Therefore, in the future can. 838 will read as follows:

Can. 838 – §1. The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church, namely, that of the Apostolic See and, as provided by law, that of the diocesan Bishop.

§2. It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books, recognise adaptations approved by the Episcopal Conference according to the norm of law, and exercise vigilance that liturgical regulations are observed faithfully everywhere.

§3. It pertains to the Episcopal Conferences to faithfully prepare versions of the liturgical books in vernacular languages, suitably accommodated within defined limits, and to approve and publish the liturgical books for the regions for which they are responsible after the confirmation of the Apostolic See.

§4. Within the limits of his competence, it belongs to the diocesan Bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all. Consequently this is how art. 64 §3 of the Apostolic Constitution Pastor Bonus as well as other laws are to be interpreted, particularly those contained in the liturgical books concerning their revision. Likewise I order that the Congregation for Divine Worship and the Discipline of the Sacraments modify its own “Regulations” on the basis of the new discipline and help the Episcopal Conferences to fulfil their task as well as working to promote ever more the liturgical life of the Latin Church.

Everything that I have decreed in this Apostolic Letter issued Motu Proprio must be observed in all its parts, notwithstanding anything to the contrary, even if it be worthy of particular mention, and I hereby set forth and I dispose that it be promulgated by publication in the daily newspaper L’Osservatore Romano, that it enter into force on 1 October 2017, and thereafter be published in Acta Apostolicae Sedis.

Given in Rome, at St. Peter’s, on 3 September of the year 2017, the fifth of my Pontificate
FRANCISCUS P.P.   

Note:  [at source, read also the Comment on the Motu Proprio by the secretary of the Congregation for Divine Worship and the Discipline of the Sacraments]

Comment:

The Catholic Herald sees no problem with the above – indeed, some might argue that the Herald’s assessment is somewhat naïve since few informed Catholics today have any confidence in the bishops, not to mention Pope Francis, not to damage the Mass even more than has already been achieved by the Bugnini revolution.  

The Remnant is closer to the truth:  Paragraph §4 makes it clear that the pope has now given bishops the power to determine much of the Church’s liturgical direction. “Within the limits of his competence, it belongs to the diocesan bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all.”

This opens the door, not only to greater liberty in translating liturgical texts, but to creativity in drafting their own texts and rules. The bishops of an episcopal conference can now decide that if the faithful kneel to receive Communion, receive only on the tongue, or fail to participate in the hand shake of peace, this could be grounds to refuse them Communion.

The new motu proprio also supersedes Pope Benedict’s Summorum Pontificum, which dispensed priests from the need to obtain episcopal permission to say the Traditional Latin Mass. With the new ruling, an episcopal conference can now rule that the offering of the Latin Mass is forbidden in a given diocese, or in an entire country, so that traditional Catholics no longer have the option of appealing to Rome for help. The episcopal ruling is now Church law.” [emphasis added]

What we are seeing is a further attempt to pull the Catholic world away from the Church’s centralized authority and have a whimsical free-for-all. Francis himself, on October 17, 2015, called for a “healthy decentralization” of power in the Roman Catholic Church, including changes in the papacy and greater decision-making authority for local bishops, so this latest motu proprio is part of his plan to execute this decentralization.  END

Which commentator, in your opinion, has got it right – the English Catholic Herald or the American Remnant? (The Scottish Catholic Observer is too busy reporting on the Women’s Guild latest coffee morning to worry about incidentals like the liturgy.)   Comments invited…  

13 October: Centenary, Miracle of the Sun


The Editor of Christian Order writes…

Hierarchical disobedience/negligence/cowardice/lethargy/call-it-what-you-like, continues to amaze and appal. Even conservative prelates rarely promote the Five First Saturday Reparatory Devotions with any urgency. At best, all talk and no positive action sums up the hierarchical history. At worst — and overwhelmingly — it has been silence and negativity in the Modernistic process of marginalising, ecumenising and secularising Fatima by a thousand condescending cuts.

In effect, Our Lady’s personal instruction of Lucia, Francisco and Jacinta between May and October 1917 triggered 100 years of devotion and struggle — in roughly equal proportion: fifty years of signature Catholic devotion to Mary, followed by fifty post-conciliar years of ecumenical embarrassment apropos Marian devotion in general, and the Fatima message in particular.

Sister Lucia famously put this down to the “diabolic disorientation” that views doctrinal, moral and canonical chaos as a gift of the Holy Spirit, and the ensuing “mess” as a work of mercy.

This malign malaise appears to have reached its zenith in the person of the current pontiff. Yet we must pause to consider the plain truth of the matter: that Francis is just the latest link in the ever lengthening Modernist chain.   Click here to read entire editorial

The Editor of Catholic Truth writes…

No names, no pack drill, but in recent weeks I’ve been meeting diocesan Catholics in Novus Ordo Land on their home territory in various parishes in the central belt of Scotland, and believe me, there is just no easy or tactful way to say this: when Sister Lucia spoke of the forthcoming “diabolical disorientation” (presumably divulging something of what Our Lady had revealed, perhaps using her very words) she wasn’t kidding. Discussing Fatima, many, if not most, were shocked at the very idea that all is not as it should be – what they were hearing from us (the – literally – whole truth about Fatima) is just “not Catholic.” All incredible stuff. Talk about “upside down”; talk about “disorientation” – you got it.  Hostility on legs.  

As we approach the centenary of the Miracle of the Sun tomorrow, then, let us pray very hard for our fellow Catholics who have been given stones instead of bread these past fifty odd years and just cannot see it.  The old Faith has virtually disappeared from parish life, certainly here in Scotland.  the people don’t know the Faith; the clergy don’t know the Faith – and, from my recent experience, it seems clear that they don’t want to know it. 

Maybe, though, you have some tips to share to help restore the one, holy, Catholic and apostolic Faith to our brothers and sisters in Christ. If so, let’s hear it… Because one of the sticking points in discussion has proven to be the very claim of the Church to be the one, true Church of Christ. Ecumenism has eaten deeply into the souls of the Catholic people. 

However, there is some good news:  the Fatima Scotland group,* formed to offer to distribute literature and give talks in parishes, has now offered to run Fatima Surgeries with a view to answering questions on Fatima, including the various controversies surrounding the Consecration of Russia and the Third Secret.  To sign up for one of these surgeries, please email editor@catholictruthscotland.com  in the first instance.  Your contact details will be passed to the Coordinator of the Fatima Scotland Group, who will be in touch with details of the next meeting.

Spread news of these surgeries far and wide, because there really is a serious lack of knowledge about the gravity of the Fatima apparitions at parish level. Our Lady said that the Consecration of Russia would be done “but it will be late” – and as we see the moral fibre of our societies disintegrating around us, with political leaders and terrorists threatening world peace, it is already very “late”.    It is crucial that we all do what we can to spread the Message of Fatima in what is left of this centenary year – and these surgeries offer a perfect talking point to do so. 

Our Lady of Fatima, Immaculate Heart of Mary, pray for us!

*  This group is separate from the diocesan-approved Fatima Scotland group.  The group referred to above officially represents the Fatima Center, Canada (Fr Gruner RIP) apostolate, appointed to distribute literature etc in Scotland during this centenary year.