Subj: Translation of Press Release
- Fatima - Vatican Holy See
Date: 6/26/00 4:40:47 AM Pacific Daylight Time
From: jking@treko.net.au (jking)
NEWSGROUP PRINTS OF PRESENTATION OF THE DOCUMENT "THE FATIMA MESSAGE"
PARTICIPATION OF CARD. JOSEPH RATZINGER
PARTICIPATION OF S.e. MONS. TARCISIO BERTONE
To hours 11.30 of this morning, inthe Classroom Giovanni Paul II of It knows
it Stampa of the Sede Saint, keeps the Newsgroup Press of presentation of
the document "the Message of Fatima".
They take to part to the Newsgroup Press: the Em.mo Card. Joseph Ratzinger,
Prefetto of the Congregation for the Doctrine of Faith and S.e. Mons. Tarcisio
Bertone, S.b.d., Secretary of the same Congregation.
Of it we publish of continuation the participations:
PARTICIPATION OF CARD. JOSEPH RATZINGER
Who law with attention the text of so-called the third secret of Fatima,
will remain presumablly disappointed or amazed after all the speculations
that have been made. We see represented here in instantaneous and with a
symbolic language of a difficult decifrazione Church of the martyrdoms of
the century by now passed. No large mystery comes revealed; the veil of the
future does not come ripped.
Qual' is therefore the nature and the scope of this mysterious vision, than
the Mother of the Getlteman it has communicated the three shepherds and through
they it meant to make to know the entire world?
In the publication that comes today to all distributed you will be able to
find developed to some my reflections in purpose. In this center I will limit
myself to resume of the essential lines, in order to emphasize the points
more important and to introduce therefore eventual deepenings that your questions
will be able to demand.
It is in the first place necessary to recall the large distinction between
public Detection and private detections. The term " public detection " designates
to the rivelativa action of destined God to all how much the humanity, that
it has found its literary expression in the Bible.
The fact that, with Christ and the testimony to he rendered in the books
of the New Testament, an only detection of God turned to all the people is
concluded, vincola the Church to the only event of the sacred history and
to the word of the Bible, that it guarantees and it interprets this event,
but does not mean however that the Church hour could only watch to the past
and therefore would be condemned to one sterile repetition. The Getlteman
Jesus Christ dismissing itself from the disciples said they: " Many things
I still have from dirvi, but for the moment you are not able to carry of
the weight. When but the Spirit of truth comes, it will guide you to the
truth all entire one, because he will not speak from himself... It will
glorificherà to me, because he will take of mine and ve the Spirit
will announce it " (Giov 16,12ss). From a part makes from guide and therefore
dischiude an acquaintance, in order to carry the weight of which before the
presupposed one lacked - is this the amplitude and the depth never concluded
of the Christian faith. The other part this to guide is " to take " from
the treasure of Jesus same Christ, whose manifest inexhaustible depth in
this conduction from part of the Spirit.
In this context it becomes hour possible to correctly mean the concept of
" private detection ", than one refers to all the visions and detections
that are taken place after the conclusion of the New Testament; therefore
it is the category, to the inside of which we must place also the message
of Fatima. The authority of the private detections is essentially various
from the only public detection: this demands our faith. The private detection
is rather an aid for this faith, and manifest like credible just because
it sends back me to the only public detection. The criterion for the truth
and the value of a private detection is therefore its guideline to same
Christ.
How can be meant in correct way - we ask hour - the private detections to
leave from the Sacred Writing? Saint Paul in the first letter to the
Tessalonicesi says: " you do not extinguish the Spirit, not despised the
profezie; examined every thing, you hold that that is good " (5,19ss). In
every time the carisma is given to the Church of the profezia, that it must
be examined, but also cannot be despised. With regard to it is necessary
to hold present that the profezia in Biblical sense it does not mean to foretell
the future, but to explain the will of God for the present, and therefore
also to indicate the straight one via towards the future. In so far as the
carisma can be connected of the profezia with the category of the " signs
of the time ". In the recognized private detections from the Church - therefore
also in Fatima - draft of this: to help us to comprise the signs of the time
and to find for they the just answer in the faith.
Once determined the theological place of the private detections, we must
try to clear a their anthropological character little. The theological
anthropology distinguishes in this within three shapes of perception or "
vision ": the vision with the senses, the inner perception and the spiritual
vision. It is clearly that in the visions of Lourdes, Fatima, etc not draft
of the normal external perception of the senses. Therefore also it is obvious
that not draft of a " intellectual vision " without images, as it finds itself
in the high degrees of the mystic. Therefore draft of the means category,
the inner perception, than sure has for the veggente a presence force, than
for he it is equivalent to the sensitive external manifestation. To see inner
does not mean that draft of fantasy, or only of an expression of the subjective
imagination. Rather it means that the spirit comes grazed from the touch
of something of real even if sovrasensibile and comes rendered able to see
the not sensitive one, not visible to the senses - one vision with the "
inner senses ". Draft of true " objects ", that they touch the spirit, although
they do not belong to ours accustom them sensitive world.
The " inner vision " is not therefore fantasy, but nevertheless it involves
of the limitations. In the outer vision always the subjective factor is already
been involved also: we do not see the object pure, but it reaches we through
the filter of our senses, that they must complete a translation process.
That is still more obvious in the inner vision, above all when truth draft,
that they exceed in if same our horizon. The subject, the veggente, is been
involved in way still more fort. It sees with its concrete possibilities,
with the accessible modalities to he of rappresentazione and acquaintance.
The images are so to speak a synthesis of the coming from impulse from the
high and of the possibilities for this available of the subject that it
perceives, that is of the children. For this reason the immaginifico language
of these visions is a symbolic language. The Cardinal Sodano says with regard
to: "... they do not describe in photographic sense the details of the future
events, but they synthetize and they condense on a same background made that
they are stretched in the time in a succession and a duration not specified
". This accumulation of times and spaces in an only image is typical for
such visions, than for more they can be deciphered only a posteriori. Not
every visual element must with regard to having a concrete historical sense.
It counts the vision like entirety, and to leave from with of the images
the particular must be comprised. That what is the center of an image, that
is revealed lately beginning from that is the center of " profezia " the
Christian one in absolute: the center is here where the vision becomes appeal
and guide towards the will of God.
I will not be hour to riproporre for extended the attempt of interpretation
of the secret of Fatima that I have introduced in the text today published.
You will be able to read with calm same. What rather I would want to find
in this center is that also in the case of the apparitions of Fatima the
Mother of the continuous Getlteman to carry out in the history of the Church
that role that the New Testament and in particular the Gospel di Giovanni
confers to them.
" Woman here your son ", " Here your mother ". Therefore Jesus dying on the
cross expresses itself. It recalls therefore to the disciple predelight,
all we, the role that its mother has had and will continue to having in the
way of every man and every woman towards the faith, that it is their rebirth.
This role has had a its typical moment to the wedding of Cana, when with
its participation near the Son it has induced it to the first manifestativo
sign of its Gloria. The situation of indigence of the convita one to you
pushed Maria then to take part. The situations of indigence of every time
are reason for the Mother of the Getlteman to take part to flank of its son
in order to invite to us to make " all what it will say " (Giov. to you 2,
5). There is a mother synergy and son whom all crosses the history, expressing
itself in participations originates them and characteristic of the maternal
and feminine nature of Maria. In the case of Fatima that is obvious is under
the aspect of the modalities that of the contents.
From the point of sight of the modalities it can be seen like sections of
an participation timely, but unusual; that it reaches in the hour of the
need, but in a dispersed locality to persons protagonists of the large ones
you do not debate yourself religious and cultural of the moment. And not
a lot of long speeches is completed under shape, articulates and documented
to you to you, but under shape of visions, short, incisive, strongly evocative,
from the characteristic symbolic language.
From the point of sight of the contents it can be found as also Maria is
near the cross of the Son, sharing some the suffering and the force of salvation,
associated in the sufferings and the ability here to remove the dangers of
the evil. And the synthetic message that the vision transmits to us is in
synthesis just that evangelico: " Penance, penance, penance ". The vision
us invites to make penance, that is to convert to us, to turn to us towards
God, its Son amatissimo, in order to receive therefore from its dead women
in cross the gift of one new life: the blood and the water that gush out
from the cost one of Christ, shade you from the water converted in wine to
the wedding of touching Cana and hour ridivenuti the present time in the
blood of the martyrdoms that waters " the spirits that are approached God
".
As Paul asserted YOU (Creed of the People of God, 15), " We believe that
the SS. Mother of God, Eva new, Mother of the Church, continues in sky its
maternal role towards the limbs of Christ ". " It in its maternal charity
takes to cure of the siblings of the Son its anchor pellegrinanti and places
in means to dangers and breathlessnesses, until that they are not lead in
make happy native land " (L.g. 62).
If ce it had never been need, the publication of this third part of the secret
of Fatima, to the beginning of the new millenium, riproponendo the center
of the evangelico message, recalls also to the Church and the world meant
and the importance of the Mother of the Getlteman in the history of the salvation
and therefore meant and the value of the woman, of every woman, in the human
vicissitude.
[ 01462-01.02 ] [ Text originates them: Italian ]
PARTICIPATION OF S.e. MONS. TARCISIO BERTONE
The Congregation for the Doctrine of the Faith has been person in charge
formally " to render the third part of the " secret public ", after to have
some prepared an opportune comment ", like has said Its Eminence the Card.
Sodano Angel to Fatima, after the solemn Concelebrazione Eucaristica presided
from Giovanni Paul II.
The reasons of the such confidence of delicate task to the Congregation for
the Doctrine of the Faith are easy intuitable: first of all for the logons
of the sort literary " apparitions, " supernatural manifestations ", " detections
", " profezie " with the doctrine of the faith and the large public Detection,
that is with " the rivelativa action of destined God to all how much the
humanity, that it has found its literary expression in the two parts of the
Bible: Ancient and the New Testament "; in the second place, for the specific
competence of the ministry that, through an appropriate office, follows and
examines, in collaboration with the diocesani Bishops, all such the phenomena
supernatural or presumed, that they come signals to you from the local
Churches.
In order to carry out in more adequate way the received assignment, it has
been thought opportune to frame the text of the third part of the " secret
" in with of documents and comments that of it rendered more perspicua the
interpretation.
Them directory in detail, with some puntualizzazione.
1) As presentation turns out from the printed publication issue precedes
one, to company of the Secretary of the Congregation for the Doctrine of
the Faith. It has the scope synthetically to expose the chronological trajectory
of the documentation on the Fatima event we reached and, according to archive
sources, beyond to information already public yields, to verify the answers
of the ecclesiastical Authority and, in special way, of the Papi of century
XX° to the " message of Fatima ".
In such citation line signal to the issue of the so-called " consacrazione
of the world is made the Immaculate Heart of Maria ", action of special devozione
demanded from the Mother of Jesus the 13 July 1917.
The presentation offe rs also sure news - obtained from archive notes - on
the persons who have taken vision of the third part of the " secret ".
2) Follow a section of the issue that like has tito it " the " secret " of
Fatima ". It contains, for information thoroughness, the witnesses of first
and of the second part of the " secret ", in the reproduction of the manuscript
it originates them and in the Italian translation or the other languages,
and the text of the third part, in the reproduction of the manuscript it
always originates them and in the Italian translation. Whichever reader can
verify the integralità of the text, which the translation corresponds
specularly.
He could himself be asked to us: " as they are never passed various years
(from 24 to 27) from the apparitions to the writing of one written testimony
". To part the considerations on the difficulty of instruction and school
for the three shepherds, the Lucia survivor the rigorous delivery of the
" secret " from part of " Ours mrs. " and at the same time the diffidenza
of the religious Authorities (also inner to the Congregation of the Dorotee
Nuns between which at first it was received), delayed the fixation of the
events and the words in written witnesses. But it seems here opportune to
make two observations: to) Suor Lucia it has confessed that how much regarded
the apparitions, more than a simple memory, it came perceived like one recorded
presence to fire characters in most intimate of its being. It said: " Those
things imprimono therefore deeply in our spirit that is not easy to forget
more ". b) When it has had the order (from the Bishop of Leiria) and the
permission (from " Ours mrs. ") to write, it is dived in the memories and
it is taken from spontaneous enthusiasm for the arguments that draft (above
all when it testifies of Giacinta and Francisco); but above all " rilegge
" things recorded in order always in its mind: more than to remember it seems
to live again that that writes, so that its facility in remembering is
transformed in " inner reading ".
Of passage it is from noticing that Suor Lucia, once that it has learned
to write, so to speak, will be many fecund in producing letters and memories,
of one admirable semplicità and clarity of concepts.
As it turns out from talk (cfr. pag. 29) it has prepared a book like answer
for many letters of devout people of the Madonna and pilgrims. The work brings
the title it " Os apelos from Mensagen de Fatima " and collects thoughts
and reflections that express its feelings, and its limpid spiritualità,
in catechistica and parenetica key. The manuscript will be published.
3) the third section of the issue like has tito it " Interpretation of the
" secret " ", and in truth it offers to the necessary elements for one correct
and objective understanding of the " secret " entrusted the three children,
and conserved faithfully from the witness survivor, in an intensely meaningful
symbolic language.
In the first place filler the letter of the Pope to Suor Lucia, in Portuguese
and Italian, in order to announce the visit of the Secretary of the Congregation
for the Doctrine of the Faith, envoy " in order to make some question on
the interpretation of the third part of the " secret ". Even if, as Suor
Lucia said, " to it it had been given the vision, but its interpretation,
that it belongs to the Church ", did not seem superfluous to verify that
that it had experimented and intuito with the others two veggenti. Like evince
from the synthetic description, the talk had with Suor Lucia the 27 you open
them last has allowed to confront the interpretation of the two parts and
to confirm of the perfect agreement.
So that 13 following May Its Eminence the Card. Sodano Angel, Secretary of
State, has been able to read, for assignment of the Saint Padre, one articulated
communication that supplied already the essential criteria and objects you
of reading and understanding of the third part of the " secret ". Such
communication could not lack in the documentation.
The issue closes with a meditated theological comment of Its Eminence the
Card. Joseph Ratzinger, Prefetto of the Congregation for the Doctrine of
the Faith. Insigne the theologian, after to have illustrated the fundamental
difference between public Detection and private detections, and to have cleared
the anthropological structure of the private detections, he offers one
authoritative key of interpretation of the " secret " and therefore of the
" message of Fatima ".
After to have, some days before, rivisitato and ristudiato to along the
personages and the " message of Fatima ", he seems of having to me to repeat,
with deep conviction, that that I have written to conclusion of the Presentation:
" the decision of the Saint Padre Giovanni Paul II to render the third part
of the " secret " of Fatima public closes a history section, marked from
tragic human will of power and iniquità, but permeated from the merciful
love of God and the premurosa vigilance of the Mother of Jesus and the Church.
Action of God, Getlteman of the history, and corresponsabilità of
the man, in its the dramatic and fecund freedom, is the two hinges on which
constructs the history of the humanity. The appeared Madonna to Fatima recalls
us to these values forgets to you, to this future of the man in God, of which
we are active and responsible part ".
[ 01461-01.01 ] [ Text originates them: Italian ]
" STATIO ORBIS " TO CONCLUSION OF THE XLVII INTERNATIONAL CONFERENCE EUCARISTICO
(CONTINUATION)
THE AUDIENCES
LETTER OF THE SAINT PADRE TO EM.mo CARD. LUCAS MOREIRA NEVES IN OCCASION
OF THE FIFTIETH ANNIVERSARY OF ORDINAZIONE PRESBITERALE
WARNING OF THE OFFICE OF CELEBRATIONS LITURGICHE
IT COMMUNICATES to YOU
DECLARATIONS OF THE DIRECTOR OF KNOW IT PRESS OF THE SEDE SAINT, DR.
JOAQUÍN NAVARRO-valls