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CHAPTER 4: THE TRIUMPH OF THE IMMACULATE HEART

Our Lady promised that when the Pope and all his Bishops consecrated Russia to her Immaculate Heart, it would be converted and peace would return. Clearly it is through this means that the Church will defeat its enemies. Note that the consecration enables the leaders of the Church to restore peace, but first Russia must be explicitly consecrated - to the Immaculate Heart of Mary. Why should this be the means of restoring peace? The very title 'Immaculate Heart of Mary' reveals the answer. For, through God's foreknowledge of Christ's redeeming merits won on Calvary, Mary was conceived without original sin, to be the worthy mother of His Son. She also united herself so closely with His saving mission on Calvary that she merited a role in the final defeat of Satan. So devotion to Our Lady's Immaculate Heart looks forward to that final victory. And when the Pope and His Bishops consecrate Russia, its miraculous conversion will demonstrate to all that God has triumphed through the Immaculate Heart of His mother.

This also fulfils what God promised in the Garden of Eden, when He foretold the coming of a woman whose offspring would crush the serpent's head (Gen 3:15). Mary is the woman foretold in this passage, and just as she was the means of Christ coming in His first Advent, so she will pave the way for His return.  For it is through the Immaculate Heart of His Mother that God will conquer Satan. Bishop Fulton Sheen wrote: 'how shall we overcome the spirit of Satan except by the power of that Woman to whom Almighty God has given the mandate to crush the head of the serpent?' ('Life Worth Living' Series 2).  This explains why at Fatima Our Lady stated 'God wishes to establish in the world devotion to my Immaculate Heart' - and then requested the Pope to consecrate Russia under this title. For by doing so, they will enable God's almighty power relayed through Mary, to defeat Satan conclusively.

With Christ no longer present in the Eucharist, the Immaculate Heart of Mary will provide an ancillary means of securing victory. God has entrusted the consecration of Russia as a 'sovereign remedy' so that her role would be manifest in and through the Church. This accords with what St Louis de Montfort wrote 'It was through the most holy Virgin Mary that Jesus came into the world, and it is through her that He has to reign in the world' ...'It was through Mary that the salvation of the world was begun, and it is through Mary that it must be consummated'.... 'Being the way by which Jesus came to us the first time, she will also be the way by which He will come the second time, though not in the same manner'  (True Devotion to Mary).

So by requesting the consecration back in 1929, God was allowing man the freedom to comply or not to comply, but eventually a grave crisis will arise which will effectively necessitate the consecration. Sr Lucia once asked Our Lord why the consecration was necessary, and He replied: 'Because I want my whole Church to acknowledge that consecration as a triumph of the Immaculate Heart of Mary so that it would extend its cult later on and put the devotion to the Immaculate Heart beside the devotion to my Sacred Heart... (He also stated) 'Pray much for the Holy Father. He will do it, but it will be late. Nevertheless, the Immaculate Heart of Mary will save Russia. It has been entrusted to her' (letter of Sr Lucia, 18.5.36 - emphasised). What God asks is that the Pope and his Bishops consecrate Russia by name, to the Immaculate Heart. To do otherwise is to thwart His purpose. The Pope cannot substitute 'the world' for Russia, because it was not the stated object. And he must do so in union with all his Bishops: their involvement is essential. By fulfilling all these conditions, they will win the triumph Our Lady foretold.

However, the laity has a role also: they must help to merit this triumph by their acceptance of their sufferings. You may say: if we are to be persecuted, what point is there in discussing it? - you cannot change that reality. No, but the important point is - we can change our approach towards it.  Consider Christ's own teachings on this subject. He did not conceal from His followers the fact that they were going to be persecuted, but what He taught enabled them to overcome their fears: 'Blessed are you when men persecute you: rejoice and be glad, for your reward will be great in heaven (Matt 5:12); 'Rejoice when that day comes and dance for joy, for your reward will be great in heaven' (Luke 6:23)...'You will be hated by all men on account of my name, but not a hair of your head will be lost. Your endurance will win you your lives' (Luke 21:18-19). The key then is to see beyond physical life - to eternal life, the glory that awaits the faithful. In the last days the Church shall again be persecuted as at the start. The early martyrs were outstanding in the way they accepted sufferings. It is clear from the accounts of their martyrdoms, that when they were ‘put to the test’ that God supported them in their sufferings – a fact that ought to help inspire us.

Thus we read that when on the rack St Peter Balsam 'felt no pain'. When being tortured St Arcadius stated 'He comforts me in the condition you see me; to die for Him is to live, to suffer for Him is to enjoy the greatest delight’. Likewise St Quirinus stated 'I feel not the blows which my body has received, they give me no torment'. St Theodoret of Antioch exclaimed that he 'felt no pain as God was with him'. As St Victor of Marseilles was on the rack, Our Lord appeared to him holding a cross and said that He 'suffered in His servants and consoled them after their victory'. We read that before St Montanus was martyred, St Cyprian appeared to him and stated 'The body feels no pain when the soul gives herself entirely to the Lord'.

Clearly the reason for this is that 'God is not outdone in generosity'. It appears that as the martyrs began their sufferings, He united them so powerfully with Himself that His presence overcame the pain of their sufferings. And when one considers it, the very severity of those sufferings,  itself presupposes such a divine support. In its readings for the Office, the Church underlines the fact that the martyrs were sustained in this way. Thus the response at Morning Office for the feast of St Agnes reads ‘God is her help, she will not be moved’ and the Scripture reading from 1 Corinthians states ‘He helps us all our trials..’ The  Prayer for the feast of St Vincent Deacon and Martyr is ‘Almighty, ever-living God, fill us with your Holy Spirit, and let a love stronger than death possess our hearts, the love that enabled St Vincent to rise above the torments of his martyrdom’. Similarly for the Feast of St Lawrence, Deacon and Martyr, Antiphon 2 for Morning Prayer reads ‘The Lord sent his angel to free me from the fire and I was not burnt’ and the Benedictus Antiphon reads ‘Do not fear, my son, for I am with you; though you should walk through fire, the flames will not harm you, nor the smell of burning be about you.'

The above is of great importance if we are to remain faithful under persecution. It strengthens our readiness to offer our lives, if we know that behind the appearance of suffering the hand of God reaches out to hold and take us in an embrace. There is of course a theological justification for this, for it is certain that we can do nothing without God’s aid, and if that is true of every good act we perform, how much more true of the greatest act a Christian can undertake: the offering of his life? Our Lord’s words are surely relevant: ’learn of me for my yoke is easy and my burden light, and you will find refreshment for your souls’ – or as St Paul states  ‘Who will separate us from the love of Christ? Will affliction, or distress, or persecution…or the sword? Yet in all this we are conquerors through him who has granted us his love’ Rom 8: 35. The martyrs’ faith enabled them to face death willingly. Indeed they saw their sufferings as a privilege which united them in the closest way - with their Lord.

So although the Mass will no longer avail the Church, while it suffers persecution, its acceptance of those sufferings will help advance the time of triumph. In its section on the ‘last days’, the 'Catechism of the Catholic Church' endorses this idea of a union with Christ’s sufferings:  'Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies its pilgrimage on earth will unveil 'the mystery of iniquity' in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist… The Church will enter the glory of the kingdom only through this Passover, when she will follow her Lord in His death and Resurrection' (Section 675).

It would appear that the return of Christ in glory is to be preceded by the moment when the Church triumphs over Satan and his agents, through the Immaculate Heart of Mary. Given the importance of this event, we should expect a reference to it in the scriptural prophecies on the last days. Significantly, among those prophecies, is one which has never been satisfactorily explained. For Christ revealed that in the last days will appear ‘the sign of the son of man in the heavens’ (Matt 24:30). ‘A sign’ in Biblical terms - is a miracle; ‘in the heavens’ indicates one directly attributable to God and witnessed by all. As for ‘the son of man’… surely this is a reference to the prophecy of Genesis of the coming of a woman whose offspring will ‘crush the head of the serpent? Is it not significant that Christ referred to His Mother as ‘woman’ and to Himself as ‘the son of man’? Did they not indeed come in fulfillment of God’s prophecy in the Garden of Eden? And is it not evident that the ‘triumph of the Immaculate Heart of Mary’ will be the fulfillment of that prophecy when Christ through His Mother, defeats Satan conclusively? Picture the scene – when Antichrist through his miraculous idol will be leading many into following him while Russia imposes worship on that idol, on pain of death. At the climax of that conflict, Our Lady will intervene as she foretold at Fatima, and through the power of her Son, the ‘son of man’, will drive Satan from Russia and restore it to Christ. This will represent Christ’s conclusive victory, when He will ‘crush the head of the serpent’. So it will reveal the victory of God’s Incarnate Word and the fulfillment of His promise at the dawn of time, in other words it will be ‘the sign of the son of man in the heavens’.

Postscript:

For Our Lady to commit her message to a child implies that the Third Secret is essentially simple. Children do not remember what they cannot understand. And since Sr Lucia and the Pope have both stated that the Secret is contained in the end-time Scriptures, it implies that what they reveal is likewise simple. My conclusion, that both concern the coming of Antichrist to abolish the Mass fulfils that criterion. Clearly it is God’s plan that this message should be revealed prior to the attack, so that we can be forewarned of it, and so reject Antichrist, whatever the cost. For as the Catechism of the Catholic Church states, the coming of Antichrist is 'the supreme religious deception'.  Clearly it is imperative for people to be forewarned so that they can defend the faith whatever the cost. What we face is an attack not on temporal things but on our eternal salvation. Nothing less than an awareness of those dangers will suffice.

I therefore urge the Holy Father to determine the validity of my findings, and in particular to adjudicate on the interpretations of Scripture on which they are based.