PART I
On the description of the Apparition in Fatima in 1917, I begin with the work of Portuguese researchers and historians Joaquim Fernandes (University Fernando Pessoa, Porto) and Fina D'Armada (in memoriam) in which they quote a very illustrative dialogue between Lucia and her mother about the identity of the Apparition.
At the end, the book references. I advise, on account of its title, not to make hasty and foolish judgment. Fernandes and D´Armada's research is pioneer in Portugal, and relied directly on the sources of the Ecclesiastical Archives. Before them, other authors (which I will talk about in Part III) had begun collecting the scattered documents, but nothing had been published in Portugal before the work of Fernandes and D. Armada, in the sense of documentation based on the Archives.
Fernandes and D. Armada's book was published in 1981. Only in 1992 the critical edition of the Fatima documents was published by the Sanctuary of Fatima (object of Part II). Fernandes and D. Armada's book “involuntarily” forced the Sanctuary to publish the documents. The Roman Church's view of Fatima is not uniform, and there are very serious questions about the authenticity of Sister Lucy's testimony given at the Tui Monastery in Spain, which involves the alleged request for "the consecration of Russia to the Immaculate Heart." Therefore, one should enter this field as an object of study, nothing more than that. In this particular case, specific conclusions are harmless and dangerous.
The following is the testimony:
“- O mother, I saw Our Lady today in Cova da Iria,” Jacinta said on her return home on May 13, 1917 (in: João de Marchi, Era Uma Senhora mais Brilhante que o Sol [She Was a Lady Brighter than the Sun], 1966).
A deserted and rocky place in the area of Fatima, where no family lived, suddenly became the focus of newspaper attention, hope for believers, agitation for politicians. Portuguese history found, on that Sunday afternoon, other courses, perhaps new destinations.
- “If the they saw a woman dressed in white, who could it be but Our Lady?” (In: Costa Brochado, As Aparições de Fátima [The Apparitions of Fatima], 1952), asked himself, Antonio da Silva, brother of Jacinta's mother . However, the visitor had not declined her identity to the little shepherds. Of course, for a Jacinta of the ancient Celtic civilization, the Celestial Lady would be Belisama, who was traditionally known as "flame-like." Astarte, Aphrodite, Venus would probably have been other female deities, descended from heaven, for Jacintas who had lived once, respectively, in the area of Syria, Greece, Rome…
In 1917, in fact, "it couldn't be anyone else." However, Lucia, the main seer and the one who dialogued with the “Lady,” was not convinced of this. She kept silent. Maria Rosa, Lucia's mother, a woman who did not believed much in the supernatural, became aware of the case and decided to inquire, questioning her daughter about the alleged visions of the previous day:
“-O Lucia, I heard you saw Our Lady in Cova da Iria?
- Who told you that?
It was Jacinta's mother, whom her daughter had told her about. It is true?
Lucia corrected:
"I never said it was Our Lady, but a beautiful little woman." And I even told to Jacinta and Francisco to say nothing about this. They could not halt their tongues.
- A little woman?
-Yes mom.
-Then tell me what that little woman told you ...
"She told me that wanted us to go there for six months and in the end she would say who she were and what she wanted from us." (in: Antero de Figueiredo, Fátima (Graças, Segredos, Mistérios), 1945).”
Source: Joaquim Fernandes / Fina D´Armada, “Intervenção Extraterrestre em Fátima, as Aparições e o Fenómeno Ovni" [Extraterrestrial Intervention in Fatima, the Apparitions and the UFO Phenomenon], 1981.
PS .: we must really understand what is the definition (discordant, by the way) that both Joaquim Fernandes and Fina D'Armada possess of “extraterrestrial” and “UFO” and it has nothing to do with the definition that casuistic ufology works.
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| Image of the original apparition (according to the official reports of the Sanctuary of Fatima) produced by Portuguese historians Joaquim Fernandes and Fina D´Armada. |
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| Old and current images of Fatima, whose iconography was “adapted” to the canonical model of Our Lady. Note the difference between the 3 images above and the first, consistent with the report of the seers. |
PART II
“Doc.1
1917–05-c.27, Fatima.
Father Manuel Marques Ferreira, parish priest of Fatima, interrogatory with Lucia de Jesus Santos about the first apparition.
A- First redaction lost.
B-AEL, “Documents of Fatima”, K-2: Notes, pages 11–11v (copy of Fr. José Ferreira de Lacerda, presumably transcribed on October 19, 1917, during the interrogation to the seers).
[11] Interrogation by the parish priest of Fatima Manuel Marques Ferreira with the children who claim to have seen Our Lady.
1st Apparition- 13–5–1917- Lucia, 11 years old, daughter of António dos Santos - Francisco and Jacinta, sons of Manuel Pedro Marto d'Ajustrel. (note: the fourth seer who later was found and the only one who married, Carolina, is missing).
Lucia said everyone was walking ... and everyone saw a woman. Francisco only saw her when she left. Lucia said that they were all sitting and that the woman appeared standing to the side of Fatima.
1st They saw a lightning bolt, rose and began gathering the sheep to go away in fear, then they saw another lightning bolt, then they saw a woman on top of a bush, dressed in white, white socks in the feet, white skirt, white coat, white cloak, which was on her head, the cloak was not golden and the skirt was all gold, she had a golden cord and earrings. (ps .: earrings in the shape of a bow or a ring, cf. António de Morais Filho, “Great Dictionary of the Portuguese Language”, vol.II) very small, her hands were raised and when she spoke she widened her arms and open hands.
This woman said they shouldn't fear, that she wouldn't hurt them. Lucia asked:
- What is your place?
She said:
-My place is the sky.
-Why are you coming to the world?
- I come here to tell you to come here every month until complete six months, and after I'll tell you what I want.
- Can you tell me if the war will last too long or if it ends soon?
- I can't tell you until I say what I want.
I asked her if I was going to heaven and she said to me:
- You will.
- And my cousin?
- Also will.
- And my [male] cousin?
- This one will still have to pray his [prayer] beads.
And after that she shook through the air above.
The other two listened to the questions and answers but didn't ask questions.”
Source: “Documentação Crítica de Fátima. I - Interrogatório aos Videntes - 1917 [Fatima Critical Documentation. I - Interrogation with the Seers]”, 2013.
PS .: In the other books of the series there are more accounts of the description of "Lady". Fernandes and D'Armada studied the sources thoroughly and reconstructed what would be the closest image of the “Lady” seen by the seers.
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| Fatima Critical DocumentationI - Interrogation with the Seers - 1917 |
PART III
"The project “Fatima Critical Documentation”, the scientific edition of documents related to the events of Cova da Iria, Fatima, in 1917, with the evolution of the Sanctuary in that place, and the expansion of the message, in Portugal and abroad, was already present in the thinking of the bishops of the restored diocese of Leiria, D. José Alvez Correia da Silva (1920–1957) and D. João Pereira Venâncio (1958–1972; +1985).
D. João Venâncio, a year before the fiftieth anniversary of the apparitions (1967), made the decision to undertake a critical history of events, entrusting the task to Fr Joaquim María Alonso, C.M.F. (1913-1981). The project was slow and not without difficulties of various kinds.
The project was interrupted after the death of Fr. Alonso in 1981, it was restarted in 1985 by Archbishop Alberto Cosme do Amaral (1972–1993; +2005), third bishop of Leiria (after 1984, Leiria-Fátima), with the scientific sponsorship of the University of Theology of the Portuguese Catholic University, through the Center for Religious History Studies, and a Scientific Committee, whose members have changed over the years.
The critical edition of the documents began to materialize in August 1992, with the first volume dedicated to “Interrogations with the Seers" (1917–1919). The second volume, published in 1999, was dedicated to the “diocesan canonical process (199201930)”, which culminated on 13 October 1930 with the “Pastoral Letter on the Cult of Our Lady of Fatima” by D. José Alves Correia da Silva, with the aim: “1st. To declare as credible the views of the children in the Cova da Iria, parish of Fatima, of this Diocese, at May 13 to October 1917; 2nd. to officially allow the cult of Our Lady of Fatima ”.
Between 2002 and 2013, three more volumes followed, with the documents in chronological order, corresponding to three periods: “from the apparitions to the diocesan canonical process (1917–1922); from the beginning of the diocesan canonical process to the creation of chaplaincy (1922–1927); from the creation of the chaplaincy to the pastoral letter of D. José (1927–1930) ”, distributed in 12 volumes. Throughout the work, 3,811 documents were edited according to the following types: 25 interrogations, 211 official documents of civil and religious authorities, 1,086 letters, 2,322 press articles, 4 books or booklets, 2 memoirs, 66 testimonies, 62 notes and 33 photos. In all, 8,217 pages.
The Commission of the Centenary of Apparitions requested the Scientific Commission to organize a tome with a selection of the most significant documents from 1917 to 1930. In May 2013, 138 documents and an annex were edited, according to the following typologies: 13 interrogations, 24 official documents, 53 letters, 25 press articles, 1 book, 19 testimonials and 3 notes. In all, 651 pages. From the Portuguese edition, translation into English and Italian is already underway, in order to provide non-Portuguese language researchers with a summary of the edited documentation […] ”
PART IV
I transcribe, in full, 2 posts from Prof. Dr. Joaquim Fernandes (Fernando Pessoa University, Porto), pioneer in the dissemination of Fatima documents, published on his facebook:
1- THE “AIRCRAFT” THAT CARRIED THE “LADY” TO THE IRIA COVE ON 13 SEPTEMBER 1917 (2017)
Enlightening, literal and absolutely overwhelming this testimony. Under the diaphanous cloak of the mythical-religious vocabulary the essential is revealed…
From Barthas' book, “Fatima,” (pp. 130–2) I take the following passage:
“Everyone who saw it had the impression, as two priests mentioned - Manuel do Carmo Góis and Manuel Pereira da Silva - that it was similar to an aircraft that brought the Mother of God to the promised meeting with the little shepherds and it then carried her back to Paradise.
With them was Monsignor João Quaresma, Vicar General of the diocese of Leiria, ecclesiastical authorities appointed by the bishop to be part of the Commission of the Canonical Inquiry, considered it natural and permissible for the Virgin to use a means of transport, as it happens with any mortal…
On September 13, at noon, he wrote:
“There was complete silence.
There was the lisp of prayers.
Suddenly shouts of joy… Voices are heard praising the Virgin. Arms rise to point at anything in the air. “Look, don't you see?…” - “Yes, I see!…” Satisfaction shines in the eyes of those who see.
In the blue sky there was not a cloud. I too look up and peer into the breadth of the sky to see what the other happier eyes, first than me, have beheld.
“There you are looking also!…”
To my great admiration, I clearly and distinctly see a luminous globe moving from east to west, sliding slowly and majestically through space.
It was oval in shape, with the larger side facing down.
Beside me a friend priest looked, too, and was fortunate to enjoy the same unexpected and charming apparition… when suddenly the globe, with its extraordinary light, vanished before our eyes.
Next to us there was a little girl dressed like Lucia and about the same age.
Filled with joy, she kept screaming “I still see… I still see… now it goes down!”
Minutes later, exactly the time the apparitions used to last, the child began again to exclaim pointing to the sky:
"Up there again!" and continued to follow the globe with her eyes until it disappeared towards the sun.
- What do you think about that globe? I asked my friend, who was enthusiastic about how much we had seen.
"That was Our Lady," he answered without hesitation.
It was also my belief. The shepherds contemplated the very Mother of God.
We were granted the grace to see the vehicle that had carried her from the sky to the inhospitable heath of the Aire Mountains.”
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| Fig. 6 - Object or objects observed on September 13, 1917 by Joel de Deus Magno and Dr. Pereira Gens. Reconstitution of the light globe observed at Cova da Iria, September 13, 1917. (Claro Fângio, 1982) |
2-FATIMA: WHEN THE CATHOLIC CHURCH IGNORES ITS OWN DOCUMENTS… (2016)
The image worshiped at the Fatima sanctuary, identified as the Virgin Mary described by the shepherds in the apparitions of 1917, is far from being based on the original testimonies recorded in that year's Parish Survey by the parish priest of Fatima, Manuel Marques Ferreira, and contained in the first volume of the Critical Documentation of Fatima (ed.1992). It is important to note the caution of this priest who, month after month, tried to clarify the contours of the alleged visionary experience of the three children. Now, rereading the “portrait” that Lúcia and Jacinta tried to make of the “little woman” that descended on the bush and comparing its morphological details and her objects, one comes to the conclusion without much effort that the traces of the image that intends to reconstruct “ little woman ”of the 13 days omit the general picture of the original descriptions. That is, the current statue of the Virgin Mary, originally conceived by José Ferreira Thedim, exhibited since 1920, in Fatima (the present version is from 1947), and which intended to reproduce the detailed morphology of the alleged celestial entity, has little or nothing to do with the original testimonies contained in the ecclesiastical documents themselves! This official statue, then, results from a calculated gradual “correction” of the accounts to adapt it to the stereotype established after the Council of Ephesus, (431.dC). A study by the authoritative historian of sacred art, Father Xavier Coutinho, professor at Porto's Greater Seminary, clearly assumes that the statue of the Virgin of Fatima has as inspiring model the image of Our Lady of Lapa. In the image, you can see a 1927 Virgin of Fatima compared to a 1914 Our Lady of Lapa. See and compare with the portrait that can be drawn from the original descriptions of Lúcia dos Santos: The unorthodox details of the “little woman”, especially the reference to the “skirt by the knees”, repeatedly mentioned by the seer, would not be in line with the model consecrated on the altars since the high middle ages and in the imaginary of popular piety. Hence the calculated and progressive “deviation” that was introduced into the final definition of the statue: Lucia's “later memories”, acculturated by her Jesuit confessors during her internment in Spain, would eventually naturally yield to the conveniences of religiously correctness and forget the most incongruous details: Thus, the uncomfortable knee-length skirt gradually descended to the feet in literature until it became the Orthodox dress of the Lady…
Following is a summary of the original “portrait” of the “Lady” according to the 1917 Parish Survey:
Nothing prevent that Fatima and her sanctuary can signify a symbolic space for the consecration of a cult of ancient roots, a monument to a millennial generic devotion to the “sacred feminine” of all cultures, with the marked variants. Another thing, different, is to pretend that its statuary, the image venerated there, and identified with the Virgin Mary of Nazareth, is the faithful portrait of the initial description of the seers. From the point of view of historical criticism, fidelity to documentary and historically documented truth, we think that its not faithful to the original description.
It is the documents themselves that also show us that the events of Fatima were cataloged in advance before any critical judgment or ecclesial intervention. As in hundreds of other legends of Marian worship in Portugal, the Virgin Mary was necessarily identified beforehand:
“If the children saw a woman dressed in white, who could it be but Our Lady?” questioned António da Silva, Jacinta's uncle, as soon as the young woman revealed to her mother on May 13, 1917, what she had seen in Cova da Iria. Herein lies the key to all the supposed visions of female entities in all human cultures: for a Jacinta of Celtic civilization the “lady in white” would be Belisama, in ancient Greece would be Aphrodite and the ancient Incas of Bolivia they would call her Orejona. In rural Portugal of 1917, the “little woman” could only be the Virgin Mary. In the midst of the apparitions of 1917 already circulated between the believers the image of Our Lady! It is the cultural “truth” of one's cognitive limits and possibilities - as pointed out by Josef Ratzinger, the emeritus Pope. The hesitations of the Portuguese Church until the late 1920s were not enough to prevent the consecration of the rumor. For the masses of believers became unnecessary any investigation. The ineffectiveness of science at the time gave the green light to popular religiosity and the Marian interpretation of the alleged visions.
Believers, unbelievers and indifferents can verify and confirm the 1917 “original portrait” of the “Lady”, as well as its evolution over time in our work, with Fina d'Armada, “Fátima nos bastidores do Segredo" [Fatima behind the scenes of the Secret] (ed. Anchor Publisher). Now, for those interested, enjoy the Book Fairs that are announced, starting in Lisbon, where you can still buy this present edition of the work, I suppose few copies will remain…
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| On the left, a statue of the Virgin of Fatima from 1927, side by side with her model, Our Lady of Lapa, statue of 1914 (Doc. Dr. Xavier Coutinho). |
- It was a seemingly feminine figure, very beautiful;
- It was surrounded by a blinding light;
- About 1,10 m [3ft 7.3 in] height;
- Apparently between 12 and 15 years old;
- She was wearing a skirt, a coat, and a cloak, maybe a cover. They were white, but the skirt and cloak had strings of gold. The coat had two to three strings at the cuffs;
- She had something in her head that covered her ears and hair;
- She had black eyes;
- She had a 'prayer beads', a kind of rigs around her neck and a light ball around her waist.
- Came from above and slowly disappeared in reverse direction;
- Did not perform facial movements or articulate the lower limbs in her locomotion;
- Spoke without moving her lips;
- Moved only her hands from time to time;
- She turned her back to the seers when he left.
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| Fatima behind the scenes of the Secret (ed. Anchor Publisher) |
Finally, I share a post by Priscila Garcia, posted on her facebook about the false sister Lucia imposed by Freemasonry:
"Long story, with dire consequences ...
In 1958, shortly after the freemason Roncalli was “elected pope” in an illegitimate process, which involved blackmailing the real elected - Giuseppe Siri, archbishop of Genoa - the freemasons killed the seer of Fatima, Sister Maria Lucia of Jesus and of the Heart Immaculate, who then lived in Carmel Santa Teresa, Coimbra, Portugal.
The seer disappears from the public scene, therefore, only “reappearing” in the 1970s, led by the also freemason, entitled “supreme leader of the Masonic Illuminati”, the heretic Giovanni Baptista Montini, aka Paul VI - in the figure of an IMPOSTOR, placed in her place in a farce made by the same freemasonry, infiltrated in the leadership of the Catholic Church of Rome since the nefarious political operation inaugurated by the mentioned freemason Roncalli and presided by the mentioned freemason Montini, called "Vatican Council II".
In honor of the real Lucia, I post here once again the photographs of her and the impostor that freemasonry has put in her place - for comparison.
Here the freemason Montini “presents” to general scandal the impostor put by the freemasonry in the place of Sister Lucia, the seer of Fatima.
Another comparative photo of the real Lucia and the impostor.
After the real Lucia had been gone for years, surely the masonic leadership considered that her true face would have been forgotten, or would remain just a misty image by the time… And then they finally came up with this, entirely different — and even much younger woman. The photo with Montini is from 1967, the first time the impostor appeared in public.
Born in 1907, real Lucia would be sixty then - obviously not the age of the impostor, as is clear from the photograph. ”
This article was written by the portuguese researcher Loryel Rocha. The original text can be found here.
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