Fatima message for our times dating

Fatima's Message for Our Times: Cirrincione: decostarica.info: Books

fatima message for our times dating

Summarizes the Fatima messages as a return to a life of prayer, to the traditional prayer life of the Catholic Church, especially to prayer before the Blessed. Esplanade of the Shrine of Our Lady of Fátima to Fatima, to this "home" from which Mary chose to speak to us in modern times. Theological Commentary on The Message of Fatima, ). . Safe, secure Catholic dating. The Fatima lifestyle is a shield of the Church for these perilous times. Unfortunately, many Catholics even today think the Message of Fatima was principally . Many of the historical events dating to primitive man were attributed to a god.

Marian apparition - Wikipedia

To her maternal intercession let us entrust the Church of the Third Millennium. Sub tuum praesidium confugimus, Sancta Dei Genetrix! No great mystery is revealed; nor is the future unveiled. We see the Church of the martyrs of the century which has just passed represented in a scene described in a language which is symbolic and not easy to decipher.

Is this what the Mother of the Lord wished to communicate to Christianity and to humanity at a time of great difficulty and distress? Is it of any help to us at the beginning of the new millennium? Or are these only projections of the inner world of children, brought up in a climate of profound piety but shaken at the same time by the tempests which threatened their own time? How should we understand the vision? What are we to make of it? Public Revelation and private revelations — their theological status Before attempting an interpretation, the main lines of which can be found in the statement read by Cardinal Sodano on 13 May of this year at the end of the Mass celebrated by the Holy Father in Fatima, there is a need for some basic clarification of the way in which, according to Church teaching, phenomena such as Fatima are to be understood within the life of faith.

The two realities differ not only in degree but also in essence. It is not a matter therefore of intellectual communication, but of a life-giving process in which God comes to meet man. At the same time this process naturally produces data pertaining to the mind and to the understanding of the mystery of God. It is a process which involves man in his entirety and therefore reason as well, but not reason alone. Because God is one, history, which he shares with humanity, is also one.

It is valid for all time, and it has reached its fulfilment in the life, death and resurrection of Jesus Christ. In Christ, God has said everything, that is, he has revealed himself completely, and therefore Revelation came to an end with the fulfilment of the mystery of Christ as enunciated in the New Testament. Because the single Revelation of God addressed to all peoples comes to completion with Christ and the witness borne to him in the books of the New Testament, the Church is tied to this unique event of sacred history and to the word of the Bible, which guarantees and interprets it.

But this does not mean that the Church can now look only to the past and that she is condemned to sterile repetition. The Catechism of the Catholic Church says in this regard: The way in which the Church is bound to both the uniqueness of the event and progress in understanding it is very well illustrated in the farewell discourse of the Lord when, taking leave of his disciples, he says: When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority On the one hand, the Spirit acts as a guide who discloses a knowledge previously unreachable because the premise was missing—this is the boundless breadth and depth of Christian faith.

In this regard, the Catechism cites profound words of Pope Gregory the Great: This is the category to which we must assign the message of Fatima. In this respect, let us listen once again to the Catechism of the Catholic Church: This clarifies two things: The authority of private revelations is essentially different from that of the definitive public Revelation.

The latter demands faith; in it in fact God himself speaks to us through human words and the mediation of the living community of the Church. Faith in God and in his word is different from any other human faith, trust or opinion. The certainty that it is God who is speaking gives me the assurance that I am in touch with truth itself.

It gives me a certitude which is beyond verification by any human way of knowing. It is the certitude upon which I build my life and to which I entrust myself in dying. Private revelation is a help to this faith, and shows its credibility precisely by leading me back to the definitive public Revelation. In this regard, Cardinal Prospero Lambertini, the future Pope Benedict XIV, says in his classic treatise, which later became normative for beatifications and canonizations: The Flemish theologian E.

Dhanis, an eminent scholar in this field, states succinctly that ecclesiastical approval of a private revelation has three elements: Such a message can be a genuine help in understanding the Gospel and living it better at a particular moment in time; therefore it should not be disregarded. It is a help which is offered, but which one is not obliged to use.

The criterion for the truth and value of a private revelation is therefore its orientation to Christ himself. When it leads us away from him, when it becomes independent of him or even presents itself as another and better plan of salvation, more important than the Gospel, then it certainly does not come from the Holy Spirit, who guides us more deeply into the Gospel and not away from it.

This does not mean that a private revelation will not offer new emphases or give rise to new devotional forms, or deepen and spread older forms. But in all of this there must be a nurturing of faith, hope and love, which are the unchanging path to salvation for everyone. We might add that private revelations often spring from popular piety and leave their stamp on it, giving it a new impulse and opening the way for new forms of it.

Nor does this exclude that they will have an effect even on the liturgy, as we see for instance in the feasts of Corpus Christi and of the Sacred Heart of Jesus. From one point of view, the relationship between Revelation and private revelations appears in the relationship between the liturgy and popular piety: Popular piety is a sign that the faith is spreading its roots into the heart of a people in such a way that it reaches into daily life.

While it must always take its lead and direction from the liturgy, it in turn enriches the faith by involving the heart. We have thus moved from the somewhat negative clarifications, initially needed, to a positive definition of private revelations. How can they be classified correctly in relation to Scripture? To which theological category do they belong? The oldest letter of Saint Paul which has been preserved, perhaps the oldest of the New Testament texts, the First Letter to the Thessalonians, seems to me to point the way.

fatima message for our times dating

In every age the Church has received the charism of prophecy, which must be scrutinized but not scorned. On this point, it should be kept in mind that prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future.

Don’t Turn Your Back on Fatima

A person who foretells what is going to happen responds to the curiosity of the mind, which wants to draw back the veil on the future. The prophet speaks to the blindness of will and of reason, and declares the will of God as an indication and demand for the present time. In this case, prediction of the future is of secondary importance.

What is essential is the actualization of the definitive Revelation, which concerns me at the deepest level. The prophetic word is a warning or a consolation, or both together. To interpret the signs of the times in the light of faith means to recognize the presence of Christ in every age.

In the private revelations approved by the Church—and therefore also in Fatima—this is the point: The anthropological structure of private revelations In these reflections we have sought so far to identify the theological status of private revelations. Before undertaking an interpretation of the message of Fatima, we must still attempt briefly to offer some clarification of their anthropological psychological character. It is clear that in the visions of Lourdes, Fatima and other places it is not a question of normal exterior perception of the senses: Therefore we are dealing with the middle category, interior perception.

For the visionary, this perception certainly has the force of a presence, equivalent for that person to an external manifestation to the senses. Interior vision does not mean fantasy, which would be no more than an expression of the subjective imagination.

An important part of the Fatima message, one that the present day Vatican seems determined to discount or revise at all account, are the words of the Virgin Mary about Russia. If my requests are listened to, Russia will be converted and there will be peace… If not, she will spread her errors throughout the world. The world witnessed the consequent lightning expansion of Communism. The consecration as specified by Our Lady has not been made by the consequent Popes, although certain variations on the theme have been made, eight times in fact: If the first was the consecration that Our Lady asked for, why make the second?

Why the third and the fourth? Notwithstanding this continuous mending process, the Vatican has insisted that the consecration was carried out, albeit not exactly as Our Lady asked. This statement is clearly open to discussion. Many authors, including myself, do not agree with this interpretation.

If the Queen of Heaven set out certain conditions in clear-cut terms for the conversion of Russia, it does not seem possible to do anything but what she specified. Not one of the eight incomplete variations carries out her orders.

The good fruits are not present The good fruits promised by Our Lady after a valid consecration are also missing. Instead, we see that: The so-called Orthodox Russian Church continues steadfast in the same errors and heresies denounced by St.

Pius X in his letter Ex quo of December 26, Communism has not died. It continues to exist with the same face in many countries - China, Vietnam, North Korea, Cuba, etc - and with a different face in countries of Eastern Europe, namely in Russia, itself. For it is clear that is what he wants to do. A twisted interpretation of conversion A new twisted understanding of the word conversion has been put forward to avoid offending the always resentful and invariably arrogant Schismatic Church.

This new version aims to weld together contradictory positions — the conversion of Russia and the ecumenical goals of this Pope. In fact, this is not the case. She remains a significant symbol of Lithuanian cultural heritage. They were approved by the Vatican on May 5, Currently, the site where the apparitions took place receives more thanpilgrims a year.

She reported that one night in the chapel, the Blessed Virgin Mary appeared to her and asked that a medallion be made to a design that she dictated. The lady added that, "All who wear this medal will receive great graces.

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The medal eventually produced came to be referred to as the Miraculous Medal. The design on the reverse includes the letter M and a cross. The Roman Catholic Church investigated the claims and found them credible. Our Lady of Lourdes [ edit ] Main articles: Bernadette Soubirous was out gathering firewood in the countryside. She reported a vision of a miraculous Lady who identified Herself as "the Immaculate Conception" in subsequent visions.

fatima message for our times dating

In the third vision she was asked to return again and she had 18 visions overall. According to Saint Bernadette, the Lady held a string of Rosary beads and led Saint Bernadette to the discovery of a buried spring, also requesting that the local priests build a chapel at the site of the visions and lead holy processions there.

Eventually, a number of chapels and churches were built at Lourdes as the Sanctuary of Our Lady of Lourdes —which is now a major Catholic pilgrimage site. She appeared several times, speaking the Polish language as opposed to German; Since in East Prussia German was the main language and there was Polish minorityand explained how important it is to pray and say the rosary.

Knock Shrinein County MayoIreland, is the site of a nineteenth-century apparition.