Saturday, 14 May 2016

Women Deacons.--- Ummm NO IT'S NOT GOING TO HAPPEN!!!

Women deacons? 

The Pope is once again causing confusion... HERE.*sigh*

I am a Catholic woman proud of the roles I and other women parishioners play in the Church-- so I'm not a "chauvinistic pig"... 

We women do have a vital and great role in the Church BUT NOT IN THE DIACONATE OR HOLY ORDERS!!!

For those who think women are second rate citizens in the Church please, look around you.  WE ARE NOT!  

We follow Our Holy Mother Mary
the Great Mother of God 


There are many responsibilities that women fill.  I know in our parish, it's the women who insure that the Liturgical aspects are taken care of  - the decorating for Feast Days, cleaning of the Altar cloths etc. for Mass, Fund raising committees, and much more! Working behind the scenes but still very important to the Church.

Here are some more examples: 

~ They have equal rights to be sponsors at Baptism and      

~ Women can serve on the parish council and finance committees. 

~ They can be readers at Mass,  

~ They can work in the parish office

~ Teach Religious Ed, and so on, just like their male counterparts. 

~  And many parishes have women pastoral associates — usually nuns or religious sisters who help the pastor with many spiritual and pastoral duties. 

~ The Church has women who are canon lawyers, judges, and chancellors across the country. 

~ Usually through religious communities that saw women leading universities, hospitals, and even Catholic newspapers, long before their secular sisters were able to take advantage of similar opportunities.


who herself was called 
 and answered Him to start 
the International Catholic Network EWTN... 
that reaches millions of souls around the world!!

She didn't have to be a priest or deacon for that!  

My own opinion is that 
to push for women deacons and priests 
is a sign of PRIDE, which is a MORTAL SIN


I, in all humility, will follow Our Lord Jesus Christ and the Magisterium!!  And be a faithful slave and servant to His Holy Mother!!!

Proof From the Vatican website:

IV. The Ministry of Deaconesses

In the apostolic era different forms of diaconal assistance offered to the Apostles and communities by women seem to have been institutional. Thus Paul recommends to the community at Rome "our sister Phoebe, servant [he diakonos] of the Church at Cenchreae" (cf. Rom 16:1-4). Although the masculine form of diakonos is used here, it cannot therefore be concluded that the word is being used to designate the specific function of a "deacon"; firstly 

because in this context diakonos still signifies servant in a very general sense, and secondly because the word "servant" is not given a feminine suffix but preceded by a feminine article. 

What seems clear is that Phoebe exercised a recognised service in the community of Cenchreae, subordinate to the ministry of the Apostle. Elsewhere in Paul's writings the authorities of the world are themselves called diakonos (Rom 13:4), and in Second Corinthians 11:14-15 he refers to diakonoi of the devil.

Exegetes are divided on the subject of First Timothy 3:11. The mention of "women" following the reference to deacons may suggest women deacons (by parallel reference), or the deacons' wives who had been mentioned earlier. In this epistle, the functions of the deacon are not described, but only the conditions for admitting them. 

It is said that women must not teach or rule over men 
(1 Tim 2:8-15). 

But the functions of governance and teaching were in any case reserved to the bishop (1 Tim 3:5) and to priests (1 Tim 5:17), and not to deacons. 

Widows constituted a recognised group in the community, from whom they received assistance in exchange for their commitment to continence and prayer. First Timothy 5:3-16 stresses the conditions under which they may be inscribed on the list of widows receiving relief from the community, and says nothing more about any functions they might have. 

Later on they were officially "instituted" but "not ordained";58 they constituted an "order" in the Church,59 and would never have any other mission apart from good example and prayer.

At the beginning of the second century a letter from Pliny the Younger, governor of Bithynia, mentioned two women who were described by the Christians as ministrae, the probable equivalent of the Greek diakonoi (10, 96-97). It was not until the third century that the specific Christian termsdiaconissa or diacona appeared.

From the end of the third century on-wards, in certain regions of the Church 60 (and not all of them), a specific ecclesial ministry is attested to on the part of women called deaconesses.61 This was in Eastern Syria and Constantinople. Towards 240 there appeared a singular canonico-liturgical compilation, the Didascalia Apostolorum (DA), which was not official in character. It attributed to the bishop the features of an omnipotent biblical patriarch (cf. DA 2, 33-35, 3). He was at the head of a little community which he governed mainly with the help of deacons and deaconesses. This was the first time that deaconesses appeared in an ecclesiastical document.

In a typology borrowed from Ignatius of Antioch, the bishop held the place of God the Father, the deacon the place of Christ, and the deaconess that of the Holy Spirit (the word for "Spirit" is feminine in Semitic languages), while the priests (who are seldom mentioned) represented the Apostles, and the widows, the altar (DA 2, 26, 4-7). There is no reference to the ordination of these ministers.

The Didascalia laid stress on the charitable role of the deacon and the deaconess. The ministry of the diaconate should appear as "one single soul in two bodies". Its model is the diakonia of Christ, who washed the feet of his disciples (DA 3, 13, 1-7). However, there was no strict parallelism between the two branches of the diaconate with regard to the functions they exercised. 

The deacons were chosen by the bishop to "concern themselves about many necessary things", and the deaconesses only "for the service of women" (DA 3, 12, 1). 

The hope was expressed that "the number of deacons may be proportionate to that of the assembly of the people of the Church" (DA 3, 13, l).62 The deacons administered the property of the community in the bishop's name. Like the bishop, they were maintained at its expense. Deacons are called the ear and mouth of the bishop (DA 2, 44, 3-4). Men from among the faithful should go through the deacons to have access to the bishop, as women should go through the deaconesses (DA 3, 12, 1-4). One deacon supervised the entries into the meeting place, while another attended the bishop for the Eucharistic offering (DA 2, 57, 6).

Deaconesses should carry out the anointing of women in the rite of baptism, instruct women neophytes, and visit the women faithful, especially the sick, in their homes. 

They were forbidden to confer baptism themselves, or to play a part in the Eucharistic offering (DA 3, 12, 1-4). 

The deaconesses had supplanted the widows. The bishop may still institute widows, but they should not either teach or administer baptism (to women), but only pray (DA 3, 5, 1-3, 6, 2).

The Constitutiones Apostolorum, which appeared in Syria towards 380, used and interpolated the Didascalia, the Didache and the Traditio Apostolica. The Constitutiones were to have a lasting influence on the discipline governing ordinations in the East, even though they were never considered to be an official canonical collection. The compiler envisaged the imposition of hands with the epiklesis of the Holy Spirit not only for bishops, priests and deacons, but also for the deaconesses, sub-deacons and lectors (cf. CA 8, 16-23).

63The concept of kleros Was broadened to all those who exercised a liturgical ministry, who were maintained by the Church, and who benefited from the privileges in civil law allowed by the Empire to clerics, so that the deaconesses were counted as belonging to the clergy while the widows were excluded. 

Bishop and priests were paralleled with the high priest and the priests respectively of the Old Covenant, while to the Levites corresponded all the other ministries and states of life: "deacons, lectors, cantors, door-keepers, deaconesses, widows, virgins and orphans" (CA 2, 26, 3; CA 8, 1, 21). 

The deacon was placed "at the service of the bishop and the priests" and should not impinge on the functions of the latter.64 The deacon could proclaim the Gospel and conduct the prayer of the assembly (CA 2, 57, 18), but only the bishop and the priests exhorted (CA 2, 57, 7). 

Deaconesses took up their functions through an epithesis cheirôn or imposition of hands that conferred the Holy Spirit,65 as did the lectors (CA 8, 20, 22). The bishop pronounced the following prayer: "Eternal God, Father of our Lord Jesus Christ, creator of man and woman, who filled Myriam, Deborah, Anne and Hulda with your spirit; who did not deem it unworthy for your Son, the Only-Begotten, to be born of a woman; who in the tent of witness and in the temple did institute women as guardians of your sacred doors, look now upon your servant before you, proposed for the diaconate: grant her the Holy Spirit and purify her of all defilement of flesh and spirit so that she may acquit herself worthily of the office which has been entrusted to her, for your glory and to the praise of your Christ, through whom be glory and adoration to you, in the Holy Spirit, world without end. Amen."66

The deaconesses were named before the sub-deacon who, in his turn, received a cheirotonia like the deacon (CA 8, 21), while the virgins and widows could not be "ordained" (8, 24-25). 

The Constitutiones insist that the deaconesses should have no liturgical function (3, 9, 1-2), but should devote themselves to their function in the community which was "service to the women" (CA 3, 16, 1) 

and as intermediaries between women and the bishop. It is still stated that they represent the Holy Spirit, but they "do nothing without the deacon" (CA 2, 26, 6). They should stand at the women's entrances in the assemblies (2, 57, 10). Their functions are summed up as follows: 

"The deaconess does not bless, and she does not fulfil any of the things that priests and deacons do, but she looks after the doors and attends the priests during the baptism of women, for the sake of decency" (CA 8, 28, 6).

This is echoed by the almost contemporary observation of Epiphanius of Salamis in his Panarion, in around 375: 

"There is certainly in the Church the order of deaconesses, but this does not exist to exercise the functions of a priest, nor are they to have any undertaking committed to them, but for the decency of the feminine sex at the time of baptism." 

67A law of Theodosius of 21 June 390, revoked on 23 August of the same year, fixed the age for admission to the ministry of deaconesses at 60. The Council of Chalcedon (can. 15) reduced the age to 40, forbidding them subsequent marriage.68

Even in the fourth century the way of life of deaconesses was very similar to that of nuns. At that time the woman in charge of a monastic community of women was called a deaconess, as is testified by Gregory of Nyssa among others.69 Ordained abbesses of the monasteries of women, the deaconesses wore the maforion, or veil of perfection. Until the sixth century they still attended women in the baptismal pool and for the anointing. Although they did not serve at the altar, they could distribute communion to sick women. When the practice of anointing the whole body at baptism was abandoned, deaconesses were simply consecrated virgins who had taken the vow of chastity. They lived either in monasteries or at home. The condition for admission was virginity or widowhood and their activity consisted of charitable and health-related assistance to women.

At Constantinople the best-known of the fourth-century deaconesses was Olympias, the superior of a monastery of women, who was a protegee of Saint John Chrysostom and had put her property at the service of the Church. She was "ordained" (cheirotonein) deaconess with three of her companions by the patriarch. Canon 15 of the Council of Chalcedon (451) seems to confirm the fact that deaconesses really were "ordained" by the imposition of hands (cheirotonia). Their ministry was called leitourgia and after ordination they were not allowed to marry.

In eighth-century Byzantium, the bishop still imposed his hands on a deaconess, and conferred on her the orarion or stole (both ends of which were worn at the front, one over the other); 

he gave her the chalice, which she placed on the altar without giving communion to anyone. 

Deaconesses were ordained in the course of the Eucharistic liturgy, in the sanctuary, like deacons.70 Despite the similarities between the rites of ordination, deaconesses did not have access to the altar or to any liturgical ministry. These ordinations were intended mainly for the superiors of monasteries of women.

It should be pointed out that in the West there is no trace of any deaconesses for the first five centuries. 

The Statuta Ecclesiae antiqua laid down that the instruction of women catechumens and their preparation for baptism was to be entrusted to the widows and women religious "chosenad ministerium baptizandarum mulierum".71 

Certain councils of the fourth and fifth centuries reject every ministerium feminae72 and forbid any ordination of deaconesses.73 According to the Ambrosiaster (composed at Rome at the end of the fourth century), 

the female diaconate was an adjunct of Montanist ("Cataphrygian") heretics.74

 In the sixth century women admitted into the group of widows were sometimes referred to as deaconesses. To prevent any confusion the Council of Epaone forbade "the consecrations of widows who call themselves deaconesses".75 The Second Council of Orleans (533) decided to exclude from communion women who had "received the blessing for the diaconate despite the canons forbidding this and who had remarried".76 Abbesses, or the wives of deacons, were also called diaconissae, by analogy with presbyterissae or even episcopissae.77

The present historical overview shows that a ministry of deaconesses did indeed exist, and that this developed unevenly in the different parts of the Church. 

It seems clear that this ministry was not perceived as simply the feminine equivalent of the masculine diaconate. 

At the very least it was an ecclesial function, exercised by women, sometimes mentioned together with that of sub-deacon in the lists of Church ministries.78 Was this ministry conferred by an imposition of hands comparable to that by which the episcopate, the priesthood and the masculine diaconate were conferred? The text of the Constitutiones Apostolorum would seem to suggest this, but it is practically the only witness to this, and its proper interpretation is the subject of much debate.79 Should the imposition of hands on deaconesses be considered the same as that on deacons, or is it rather on the same level as the imposition of hands on sub-deacons and lectors? It is difficult to tackle the question on the basis of historical data alone. In the following chapters some elements will be clarified, and some questions will remain open. In particular, one chapter will be devoted to examining more closely how the Church through her theology and Magisterium has become more conscious of the sacramental reality of Holy Orders and its three grades. But first it is appropriate to examine the causes which led to the disappearance of the permanent diaconate in the life of the Church. [end quote]

'No need for the Pope to tell the world he is going to get a commission together to look into this already looked into and defined subject. He is only causing confusion and discord once again!'

Thanks to the Connecticut Catholic Corner for this article!!

Friday, 13 May 2016

Messages of Fatima


and the Messages

 for the Whole World

Three young children, shepherds—poor and unworldly – these are the witnesses that the Great Mother of God chose to receive the important messages for the whole world.  

Children—the ones who were not corrupted by the world –their hearts open to receive the truth.  
These are the ones chosen to receive these great gifts… 
their names
Lucia 10 years old, Jacinta 7 years old and Francisco 9 years old.

Children of the Fatima Apparitions of Our Lady -- Jacinta, Lucia, Francisco

Many of the apparitions of Our Lady were to children—in 1858 Bernadette Soubirous,  a French girl of 14 from Lourdes,  in 1846 Melanie aged 15 and Maximin aged 11, on the mountain of La Salette in France, and at Pontmain in 1871 to almost all the children of that village.  Notice the dates – all in the late 1800s before the First World War and the atrocities to come.

The Apparition of Fatima happened in the year 1917… not hundreds of years ago – It was in our times that she came…  She came with warnings, prophecies and pleadings to amend our lives –“ for God is very much offended.”  It was at the time of World War I… she came to warn about Russia’s communist agenda … at a time when there was no communism in Russia.  The sins of the world were great, so great that she came to warn us that if we did not stop offending God, another worse war would come… Tragically, her requests were not heeded… World War II came in 1939—only 22 years later.

If God was offended in 1917 – what must He be now?  We have not heeded her warnings – we have not repented or made reparation – but have turned our backs on God forsaking His commandments, His Love and have given ourselves up to worldly pursuits which are contrary to God.   And we can see the results of this disobedience with all the wars, disasters, cruelty, immorality spreading like wildfire around the world—a cancer that cannot be quenched—as the more it develops the more it infiltrates and twists the basic rights of every man, woman and child—we are told there is no sin! – that sinful acts are considered ‘normal’ BUT as the bible says, “Woe to you that call evil good, and good evil: that put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter.”  Isaiah 5:20

I am not going to give the full story of Fatima here—there are many excellent sites on the web and very informative books that do that.  I just wanted to remind us all that we are in TRUE DANGER HERE.  Many souls have already been lost to eternal damnation because of the sins of this world in our time—many more will fall in the future. 





At Fatima, the Blessed Virgin Mary told the three child seers that many souls go to hell because they have no one to pray or make sacrifices for them. 

In her Memoirs, Sister Lucy describes the vision of hell that Our Lady showed the children at Fatima:

"She opened Her hands once more, as She had done the two previous months. The rays [of light] appeared to penetrate the earth, and we saw, as it were, a vast sea of fire. 

Plunged in this fire, we saw the demons and the souls [of the damned]. The latter were like transparent burning embers, all blackened or burnished bronze, having human forms. They were floating about in that conflagration, now raised into the air by the flames which issued from within themselves, together with great clouds of smoke. Now they fell back on every side like sparks in huge fires, without weight or equilibrium, amid shrieks and groans of pain and despair, which horrified us and made us tremble with fright (it must have been this sight which caused me to cry out, as people say they heard me). 

The demons were distinguished [from the souls of the damned] by their terrifying and repellent likeness to frightful and unknown animals, black and transparent like burning coals. That vision only lasted for a moment, thanks to our good Heavenly Mother, Who at the first apparition had promised to take us to Heaven. Without that, I think that we would have died of terror and fear."


Angel of Fatima

Before Our Lady’s appearances in 1917, an Angel of God appeared to Lucy when she had just turned 8 years old and two other girls in 1915-and again in 1916 announcing that he was the Angel of Peace and Guardian of Portugal.  

The Angel , kneeling to the ground, bowed down until his forehead reached the ground and said,

“My God, I believe, I adore, 
I hope and I love You! 
I ask pardon of You for those 
who do not believe, do not adore, 
do not hope and do not love you! 

Having repeated these words three times, he rose and said,

“Pray thus.  The Hearts of Jesus and Mary are attentive to the voice of your supplications.”  

He came teaching reverence and adoration by prayers that we are should say every day.

On the Angel’s second appearance he found the children were playing a game, he came and said, 

“What are you doing?  Pray, pray very much!  
The Holy Hearts of Jesus and Mary 
have designs of mercy on you.  

Offer prayers and sacrifices constantly 
to the Most High…. 
Make of everything you can a sacrifice, 
and offer it to God as an act of reparation 
for the sins by which He is offended,
 and in supplication for the conversion of sinners…”  

What do we do to wasted precious time when we should be honoring Our God, praying and making sacrifices.  The world gives us television, IPhones and IPads, electronic media of all sorts… distractions to keep us away from even thinking about and glorifying Our God. . .

At the third apparition of the Angel , he was holding a chalice in his left hand, with the Host suspended above it, from which some drops of blood fell into the chalice.  Leaving the chalice suspended in the air, the Angel knelt down and made the children repeat three times:

“Most Holy Trinity, Father, 
Son and Holy Spirit, 
I offer You the most precious 
Body, Blood, Soul 
and Divinity of Jesus Christ, 
present in all the tabernacles of the world, 
in reparation for the sacrileges, outrages 
and indifference by which 
He Himself if offended.  

And through the infinite merits of 
His most Sacred Heart, and 
the Immaculate Heart of Mary, 
I beg of You the conversion of poor sinners.”

Then rising, he took the chalice and the Host in his hands.  He gave the Sacred Host to Lucy and the Sacred Blood to Jacinta and Francisco, saying as he did so:

“Take and drink the Body and Blood of Jesus Christ, horribly outraged by ungrateful men!  Make reparation for their crimes and console your God.”

The Holy Eucharist, Christ’s Divine Body and Blood do you take it for granted????  

Do you give Our Lord the honor and adoration He justly deserves from His people?  

Say the prayers that the Angel gave to the children?  

Adore Christ in the Blessed Sacrament?  

Be in the State of Grace when receiving His Most Precious Body and Blood in Holy Communion by frequent confession?

YES CONFESSION… so many do not take advantage of this great sacrament to the detriment of their souls! When you say you do not sin - you call God a liar!!


Show Him that you love Him with your whole heart and soul…

Make reparation for the sacrileges, 
outrages and indifference that is shown to Our Blessed Lord.. 

Come we have 


Our Lady of Fatima and the Children

“I am of heaven” 
this was Her first great message… 
For these words are evocative of the very mystery 
connected with Her person…

Several months after the first apparition of the Angel, on May 13, 1917, Lucy tells us :

“We beheld a Lady all dressed in white.  She was more brilliant than the sun, and radiated a light more clear and intense than a crystal glass filled with sparkling water, when the rays of the burning sun shine through it… she spoke to us, “Do not be afraid, I will do you no harm… I am from heaven…. I have come to ask you to come here for six months in succession, on the 13th day, at the same hour…”  

This was the beginning of the Apparition of Our Lady, the Mother of God. 

She said, 

“Are you willing to offer yourselves to God and bear all the sufferings He wills to send you, as an act of reparation for the sins by which He is offended, and of supplication for the conversion of sinners?”  "…..The children said, yes we are willing…. Our Lady then said, “Then you are going to have much to suffer, but the grace of God will be your comfort.”

“….Our Lady spoke again:  

“Pray the Rosary every day, in order to obtain peace for the world, and the end of the war.” 


~ Penance
Acts of Reparation for the sins of the world

"Men must amend their lives, and ask pardon for their sins. . . . They must no longer offend Our Lord, Who is already so much offended." The Fatima message is a call for men to give up sinful practices which grieve God and draw down His chastisements on the world, and to make reparation for them."

Our Lady told the children, 

"pray much and make sacrifices for sinners, for many souls go to hell because there is no one to make sacrifices for them." 

As to the kinds of sacrifices Our Lady was asking, she revealed to Sr. Lucia on one occasion: 

"The good Lord is allowing Himself to be appeased . . . but He Himself complains most bitterly and sorrowfully about the small number of souls in His grace who are willing to renounce whatever the observance of His laws requires of them."

Archbishop Fulton J. Sheen

"The sacrifice required of every person 
is the fulfillment of his duties in life and the observance of My law. This is the penance that I now seek and require."

It was in this same spirit that the Angel spoke to the children in 1916: 

"Offer up everything in your power as a sacrifice to the Lord in reparation for the sins by which He is offended, and in supplication for the conversion of sinners . . . More than all else, accept and bear with resignation the sufferings that God may send you."

~ Prayer

As Our Lady revealed in the third apparition: 

"You must recite the Rosary every day in honor of Our Lady of the Rosary to obtain peace for the world and the end of the war for only she can obtain this."

The Rosary is basically a gospel prayer, 

and for those who pray it properly, it is, as Sr. Lucia said, 

"a simple method of getting closer to God....
But to pray it properly 
requires that each decade 
be a reflection on some aspect of the joyful, 
sorrowful or glorious mysteries of our redemption. 

Without that meditation, 
the Rosary would 
become monotonous repetition. 
Meditating on the Mysteries of the Rosary -- The Gospel

As Pope Paul VI wrote in MARIALIS CULTUS: 

"Without this (contemplation) the Rosary is a body without a soul, and its recitation is in danger of becoming a mechanical repetition of formulas." In praying the Rosary we can well take Our Lady as a model, for as the Scriptures tell us, "Mary kept all these words, pondering them in her Heart."

After repeatedly asking for the daily Rosary, and identifying herself as "The Lady of the Rosary," the Blessed Mother terminated the final apparition by showing the children three separate tableaux symbolizing the entire message of the Rosary. 

The first was a vision of the Holy Family - 
representing the Joyful mysteries; 

the second a vision of Our Lady of Sorrows - 
representing the Sorrowful mysteries; 

and the third a vision of Our Lady of Mt. Carmel - 
representing the Glorious mysteries.

~ Devotion of the Immaculate Heart of Mary

On June 13, Our Lady let the children know that 

"Jesus wishes to establish throughout the world devotion 
to my Immaculate Heart." 

Several times in the June and July apparitions Our Lady spoke of this devotion, as we shall see; and soon there began to burn in their hearts (especially Jacinta's) a deep love for the Hearts of Jesus and Mary.

Jacinta seer of Fatima
Shortly before Jacinta went to the hospital where she was to die, she said to Lucia: 

"In a short time now I am going to heaven. You are to stay here and say that God wishes to establish in the world the devotion to the Immaculate Heart of Mary. 

. . . Tell everybody that God grants graces through the Immaculate Heart of Mary, and that they must ask them from her. 

Tell them that the Heart of Jesus wishes that by His side should be venerated the Immaculate Heart of Mary. Tell them to ask peace through the Immaculate Heart of Mary; God has placed it in her hands. Oh that I could put into the heart of everybody the flame that I feel burning within my breast and which makes me love so much the Heart of Jesus and the Heart of Mary."

On July 13th, Our Lady said  

"Sacrifice yourselves for sinners; 
and say often when you make some sacrifice, 
'My Jesus, it is for love of You, 
for the conversion of sinners, 
and in reparation for sins committed 
against the Immaculate Heart of Mary.'"

After showing the children a vision of hell, Our Lady said to them: 

"You have seen hell where the souls of poor sinners go. 

To save them, God wishes to establish 
throughout the world devotion to my Immaculate Heart. 

If people do as I shall ask many souls will be saved, 
and there will be peace.... 

But if people do not cease offending God... 
another and more terrible war will begin. 

When you see a night illumined by an unknown light, 
know that this is the great sign that 
God gives that 
the chastisement of the world 
for its many transgressions 
is at hand through war, famine, 
persecution of the Church and of the Holy Father."

"To prevent this, I shall come to ask 
the consecration of Russia to my Immaculate Heart, 
Communions of reparation 
on the First Saturdays. 

If my requests are heard, Russia will be converted 
and there will be peace. 

If not, she will spread her errors 
throughout the world, fomenting wars 
and persecution of the Church. 

The good will suffer martyrdom; 
the Holy Father will suffer much; 
different nations will be annihilated. 

But in the end my 
Immaculate Heart will triumph.

The Holy Father will consecrate Russia to me, 
which will be converted, and sometime of peace 
will be granted to humanity."

Then Our Lady made known her request for Communions of reparation: 

"My daughter, 
look at my Heart encircled 
with the thorns 
with which ungrateful men pierce it 
at every 
moment by 
their blasphemies and ingratitude. 

Do you at least 
try to console me 
and announce in my name that 
I promise to assist at the hour of death 
with the graces necessary 
for salvation all those who, 
on the first Saturday 
of five consecutive months, 
go to Confession and 
receive Holy Communion, 
recite the Rosary and 
keep me company for 15 minutes 
while meditating on the 
mysteries of the Rosary 
with the intention of making reparation to me."

'..…it appears clearly that this manifestation of the Virgin Mary, the most spectacular one that ever took place, occupies a unique and truly extraordinary place in the history of our time.'



Our Lady of Fatima’s Feast Day 
is MAY 13TH

The 100th Anniversary of the 
Apparitions of Fatima is 2017

Excerpts from:
the book “The Whole Truth about Fatima, Science and the Facts” by Fere Michel de la Sainte Trinite of the Little Brothers of the Sacred Heart,  copyright in English 1989. Published by the International Fatima Rosary Crusade’s publishing arm, Immaculate Heart Publications;




Father Amorth- Our Lady of Fatima