For over a decade Fatima remained not much more than one of hundreds of dots on the make-believe paranormal map of Europe.
In 1929, events occurred that would make Fatima into what it is today—the last of the saintly ghosts of yesterday. On June 7, 1929, Pius XI entered into the Lateran Treaty—a union between the Vatican and fascist Italy—a union between the Church and fascism.
In 1926, when Pius ordered all children under sixteen enrolled in the new fascist scout organization it drew the wrath of thirteen year old Albino Luciani. The Lateran Treaty caused an unprecedented uproar of leftist factions both within and outside the Church.
Christ’s ideology that all children are equal and are entitled to an equal share of God’s province was consistent with communism. Fascism, some of God’s children are created better than others and are entitled to more, was Christ’s archenemy. It was clear to anyone who had the least bit of awareness of the gospels the Church had separated itself from Christ whom it claimed to represent.
Pius had to convince the faithful Christ had changed His mind. He searched for a way to override Christ’s most prolific testimony in the gospels. He sought to convince the faithful communism was evil and fascism was sacred. He had invoked his infallibility to no avail. He decided only a ghost could change the gospels.
The Russian Revolution
To understand what transpired here, a bit of Russian history.
The Romanovs were the last of a long line of Tsarist autocracies which had imposed poverty and suffering on the people of Russia. Yet, the Russian Revolution was as much an attack on the ally of the Romanovs, the Russian Orthodox Church, which, itself, had become immersed in vast wealth while children starved to death.
The Bolsheviks did not have to convince anyone Christ dictated a communist society. A half-century before, when Marx and Engels had written their Communist Manifesto, they had been accused of plagiarism—they had obviously put in their own words what Mark, Matthew, Luke and John had written two thousand years before.
Communism became the archenemy of the Orthodox Church and of the Roman Catholic Empire as well—cults of idol worship, ritual and vast wealth. The Bolsheviks threatened to change the Church from the idolatry of Christ it had become back to the ideology of Christ He had demanded. Ironically, this would become the sacred mission of Roncalli, Montini and Luciani a half-century later.
The Fatima Conspiracy
Since La Salette and Lourdes in the mid-nineteenth century, thousands of children had claimed to have had visions of Our Lady. They had been ignored. What separated Fatima from the others was that it happened to come along at the right time. Had it not been for this coincidence, today, one would have never heard of Fatima.
Fatima occurred at the precise time the Russian Revolution took place. The visions began shortly after the provisional government removed the Tsar from power in the spring of 1917 and they ended on the 13th of October, the day the Bolsheviks came to power.
Pius plotted to use Fatima to convert Russia back from a society in which all children are seen as equal—Christ’s ideology—to one in which some children are better than others—fascism.
Pius selected some of what Lucia had actually told newspapers at the time and added some of his own. His main embellishment would eventually become the central message of Fatima—‘the conversion of communist Russia.’ What’s more, he got Lucia to conspire with him. She had not mentioned ‘Russia’ to reporters at all in 1917.
Lucia lived into the twenty-first century. It was not unusual for her to add to or change her stories as historical events like the Lateran Treaty materialized. At one point, she revealed the ‘Lady’ had predicted World War II in what one knows today as the Second Secret of Fatima. The faithful were astounded the ‘Lady’ could have know this in 1917—another miracle. I will give you a hint. Lucia revealed the secret in 1941 after World War II had begun.
In October 1930, Pius released his Fatima transcript, ‘Pray the Rosary for the conversion of Russia… If Russia is free to scatter her errors through the world, the Holy Father will have much to suffer and many nations will be annihilated…’ The document included other phraseology which had not been a part of the 1917 newspaper reportings. The visions of Fatima were declared ‘worthy of belief.’
The wave of pilgrims headed for Lourdes and La Salette suddenly detoured toward Fatima. Overnight, Lucia became much more than just another nun on her knees in a secluded convent.
Pius had removed Christ from his path. He was on his way to World War II.
1 Messaggero Mestre 29 Sep 55
2 Messaggero Mestre 12 Jul 75
3 BibliotecaApostolica Vaticana. Independent DNA analysis date the Shroud between 1250-1350AD
4 Gospel of John 20
5 Biblioteca Apostolica Vaticana, Notre-Dame de la Grotte a Lourdes pg v.
6 Biblioteca Apostolica, La Dottrina della Concezione Immacolata
7 Biblioteca Apostolica, Notre-Dame de la Grotte a Lourdes pg xii
8 O’Seculo 31 Aug 16
9 Short Mission, Silva 1917. The book is available in some large city libraries.
10 Jornal de Leiria20 May vs.Calendario de Nossa Senhora da Fatima p iii
11 La Dottrina Della Concezione Immacolata pg iv Calendario de Nossa da Fatima p ii
12 Biblioteca Apostolica, El registro de Nuestra Dama de Guadalupe p v
13 O’Seculo29 May 17
14 Calendario de Nossa Senhora da Fatima p xxi.
15 Ordem 13 Jun 17 and Calendario de Nossa Senhora da Fatima p vi
16 La a Tempo di Record di Beatificazione Jacinta Marto p vi
17 Mosby’s Medical Dictionary or any other approved by the American Medical Association
18 O Dia 9 Jul 77
19 Illustracao Portuguese 29 Oct 17
Photo of Lucia Santos - Verdade das Pessoas Oct 17, 1917
Chapter 10
The Marxist Movement in the Church
Angelo Roncalli = John XXIII
Giovanni Montini = Paul VI
Albino Luciani = John Paul I
“If we are to have a true church it must be built on truth, not on myth.”
Angelo Roncalli
The Marxist movement in the Roman Catholic world began with the election of John XXIII in the Sistine Chapel on October 28, 1958 and ended with the death of John Paul I in the great bed of the papal apartment on the morning of September 29, 1978. It is no secret what brought these two men together in a common cause.
Unlike the overwhelming majority of popes who have been born into immense wealth, both these men had been born into poverty. They knew as children what it was to wonder where their next meal was coming from. It is no surprise they joined together to bring about a society which affords every child an equal opportunity to make his or her contribution to society—Marxism.
Yet, the bulk of the Marxist movement in the Church was driven by the man who came between them—Paul VI. What could this man who had been born into wealth and nobility have possibly had in common with the other two?
Like Luciani, Paul had been born to an atheist father and had been so influenced that by the time of his thirteenth birthday he had lost his faith—that is, his faith in what the Church had become. It was not until late in his teens he realized—like Luciani who would come after him—the Church could only be changed from the inside.
Yet, what was it that all three of these men had in common?
They wanted to change the Church back to what Christ had intended—a church for all people, but, especially a church for the poor. They wanted to move the Church away from the idolatry of Christ it had become: ‘men dressed up in women clothes prancing about altars of marble of gold and entranced fools lining up to the cannibalistic ritual of swallowing their God,’ back to the ideology of Christ He had demanded: ‘Sell all thou hast and give to the poor.’
Roncalli, Montini and Luciani were three men bonded together by the glue of a common ambition to rid the world of poverty—the shared thesis o
f Jesus Christ and Karl Marx.
They knew the only way they could achieve their goal was to first move the Church away from the ghosts of the past it had been built on lest it self-destruct in the meantime—the ‘Burning Bush’ that spoke to Moses in the desert, the two dozen other Ghosts that had appeared to other prophets of the old world, to the angel-ghost that appeared in Joseph’s dream telling him Mary had been impregnated by still another Ghost—the Holy Ghost—which established Christ as still another Ghost—this one, too, with a capital ‘G.’ What’s more, they did not believe in the ghosts of more recent times.
Specifically, they did not accept the Ghost that had allegedly appeared to Constantine three hundred years after Christ’s time and the two dozen ‘pope’ ghosts with which he had linked himself back to Christ—fairytale popes of the pre-Holy Roman Empire.
Moreover, this triad of men did not accept the so-called visionary saints of today particularly when used to promote political ends. Roncalli, Montini and Luciani, more than any others before them or after them, were those Christ was referring to when He said, ‘Blessed are the poor in spirit for theirs is the Kingdom of Heaven.’
In 1985, Avro Manhattan wrote, “Roncalli did not approve of visions or miracles. He prided himself on having, besides large hands, equally large feet, planted firmly on the ground. ‘Visions,’ Roncalli said, ‘are harmful to true religion. particularly dangerous when they are used as a means of promoting political ends.’”2
Roncalli reasoned miracles contradicted the premise of religion: this life is as a grain of sand on the beach of eternity and its sole purpose is to get one into the afterlife. “It makes no sense to pray for the recovery of a young boy who is suffering from cancer when if he dies one knows he goes to heaven. Christ said ‘Blessed are little children for theirs is the Kingdom of Heaven.’ The reason one prays for his recovery is because one knows he is not going anywhere.”3
Roncalli was particularly outspoken against what he tabbed ‘The Fatima Cult,’ the alleged appearance of a ‘Lady’ to the children of Fatima who condemned her alleged Son’s—Christ—message in the gospels ‘Sell all thou hast and give to the poor’—Marxism.
Regardless, this triad-of-men—Roncalli, Montini and Luciani—realized if they failed to separate the Church from its make-believe foundation, third world countries—in the not too distant future—would become first world countries and the tendency to believe in the ghosts on which the Church had been built would evaporate.
As Roncalli put it, ‘A church that rises from specters will soon dissipate into the specters which gave birth to it. If we are to have a true church it must be built on truth, not on myth.”4
He was right. As one knows people no longer believe in ghosts. That is, ghosts of today. They believe only in ghosts of the past. The last of which was Fatima which for political purposes materialized more than a decade after it was claimed to have first taken place.
“Christ’s Church is not of building of wood and stone, nor of myth and fancy. It is in your heart. It is in your compassion for others.”5
Cardinal Angelo Roncalli
Roncalli, in particular, had been critical of his predecessors who used the visionary saints to achieve political goals.
Pius XI used Fatima to justify the Vatican’s union with fascist Italy in the Lateran Treaty and used it again in 1934 in winning over the votes Hitler needed to pass the Enabling Act which made him dictator of Germany which eventually cost fifty million lives. As late as 1941, Pius XII used Fatima to justify Hitler’s invasion of Russia.
After the war, Pius again used Fatima as the driving force behind the Vatican’s propaganda campaign which conditioned children growing up in Catholic countries to hate children growing up in Russia so that when they grew up they would risk their lives to kill them to defeat the Vatican’s number one enemy—communism.
Pius employed Fatima to precipitate the Cold War. He cleverly convinced the western world Christ had sent His mother to Fatima to correct what Matthew, Mark, Luke and John had mistakenly claimed in their gospels, ‘Sell all thou hast and give to the poor.’
In September 1955, Pius, himself, saw a Ghost. He told Italy’s largest newspaper Corriere Della Sera, “I saw the Lord close to me in all His majesty…I heard the true and distinct voice of Christ.”6
Roncalli was caught off guard by a reporter the Pope was making up stories to lead the world into a third world war. ‘…If we are to have a true church it must be built on truth, not one built on myth.”1
Of course, no one took the Pope seriously, as no one believes in ghosts. That is, ghost of the present—only ghosts of the past.
Regardless, Roncalli reasoned the Pope had claimed to have seen a Ghost to facilitate his paving the way for World War III. The French had recently pulled out of Vietnam and the Church had lost its foothold in mainland Asia—a stronghold of communism.
Communism holds the relationship between a man and his God to be a personal and sacred one and should not be a business by which men take advantage of man’s fear of his mortality to accomplish political objectives. This made communism Pius’ greatest enemy.
Nevertheless, Pius was about to entice the United States to fight his war. What better way than if Christ had given the order.
We have arrived at that point one defines the right from the left.
It is the tendency to believe in ghosts which divides the right from the left more than anything else. Those on the right really believe a ‘Burning Bush’ spoke to Moses in the desert. Those on the left see it as a story once told to accomplish political objectives. To put it bluntly, the right believes in ghosts and the left does not.
Roncalli, Montini and Luciani would destroy the mythical foundation the Church is built on and replace it with the ideology of Christ which Matthew, Marx, Luke and John wrote of. They would pull them up off their knees mumbling vain repetitions and put them to work helping others.
And, yes, Mark—the only one who could have witnessed Christ’s ministry; the one who spoke of Jesus as a man and not as a ghost.
1 Messaggero Mestre 29 Sep 55
2 Murder in the Vatican Avro Manhattan, pg 30
3 Corriere della Sera 12 Mar 55
4 Messaggero Mestre 17 Dec 56
5 Messaggero Mestre 25 Dec 57 Basilica di San Marco Roncalli paraphrases Christ
6 Corriere Della Sera 16 Sep 55
Chapter 11
How a Pope is Elected
“When the political infighting that goes on when a pope is elected turns to murder.”
Howard Jason Smith Boston Globe
According to canon law, the decision as to who becomes pope must be Christ’s decision and not that of a group of men politicking and collaborating among each other. This is why after a candidate achieves a minimum margin of victory—two-thirds plus one vote—a revote is taken to make it unanimous; Christ has spoken, so to speak.
The public perceives the electors as being a group of old men cloistered together in the Sistine Chapel in prayer. It is led to believe the only guidance a cardinal has in making his choice is prayer. As a matter-of-fact, prayer has little to do with the election of a pope.
Like any other election, the election of the Supreme Pontiff of the Roman Catholic Church is a political process. A cardinal does not cast his vote for another cardinal because he thinks he will look pretty in a white satin gown. Likewise, he does not cast his vote for a man because Christ appears to him and tells him to.
Like any other progressive or conservative, the voting cardinal casts his vote for the candidate who most closely shares his own ecclesiastical convictions. As in any other election, he trades off a part of his own convictions in order in return to get a piece of the action. The political infighting that goes on when a pope is elected is often fierce and there have been times it has turned to murder.
In modern times, with the exception of Pius XII and John Paul I, popes have handpicked their successors. Historically, the reigning pontiff would move his
choice into either the secretary of state position or the pastoral Italian archdioceses of Milan and Venice.
With the exception of John Paul II, all twentieth century popes have come out of these jobs. This includes Pius X, Benedict XV, Pius XI, Pius XII, John XXIII, Paul VI and John Paul I.
The 1958 conclave
As Pius XII aged, he realized Giovanni Montini would get the vote. Montini had gained popularity with field cardinals in that he had often embarrassed Pius on humane issues. Despite his moderate views, his relative youthfulness had gained the alliance of many of the Curia hardliners during his ten years as pro-secretary of state.
At the same time, the papal nuncio to France, Angelo Roncalli had also gained a level of popularity with field cardinals, particularly in his work to sever the Vatican from its fascist’s roots which union with Hitler and Mussolini had led to World War II.
Under Roncalli’s leadership, France was at the forefront of the anti-clerical movement which rose up after the war and was fed up with the fascist policies the Vatican continued to cling to. Yet, not a cardinal and lacking Montini’s visibility as pro-secretary of state, he was not a viable candidate for the papacy.
In 1953, Pius moved him to the coveted position of Patriarch of Venice and at the same time made him a cardinal.1 There were now two liberals—Roncalli and Montini—in the race for the gold.
When Montini, who had served as pro-secretary of state for ten years, was not included in the 1953 consistory it sparked rumors he had refused the red hat. The secretary of state position had not only traditionally been occupied by a cardinal it had been occupied by the ranking cardinal. Had Pius had any intention Montini succeed him he surely would have formalized Montini’s appointment as Cardinal Secretary of State and put him in direct succession to the throne.
One might conclude Montini was not included in this consistory because of his relatively young age—in his mid-fifties at a time men were typically made cardinals in their sixties and seventies. Yet, in the same consistory, Pius awarded the red cap to his favorite son the Archbishop of Genoa, Giuseppe Siri—only forty-seven at the time.2
Murder in the Vatican Page 14
