Friday, 10 June 2016

The Duration of the Period of Peace








Below is a list of several prophecies and quotes from the Catechism which definitively state that the "period of peace" promised by Our Lady of Fatima will be extremely short in nature, and should certainly not be considered to encompass an entire "era" during which the Church will triumph for an extended amount of time within history.

If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she shall be converted, and a period of peace will be granted to the world”.
(Second Part of the Secret of Fatima)

France has corrupted the universe, one day it will be punished. The faith will die out in France: three quarters of France will not practice religion anymore, or almost no more, the other part will practice it without really practicing it. Then, after [that], nations will convert, the faith will be rekindled everywhere. A great country, now Protestant, in the north of Europe, will be converted; by the support of this country all the other nations of the world
will be converted.
Before all that arrives, great disorders will arrive, in the Church, and everywhere. Then,
after [that], our Holy Father the Pope will be persecuted. His successor will be a pontiff that nobody expects.
Then, after [that], a great peace will come, but it will not last a long time. A monster will
come to disturb it.
(Our Lady of La Salette to Maximin Giraud)

Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves are fully aware that the day of the Lord will come like a thief in the night. While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. (1Thes 5:1-3)

After all these calamities have arrived, many will recognize the hand of God on them. They will convert, and do penance for their sins.
A great king will go up on the throne, and will reign many years. Religion will re-flourish
and spread all over the world, and there will be a great abundance. The world, glad to be lacking nothing, will fall again into disorder, will give up God, and will return to its criminal passions.
[Among] God's ministers, and the Spouses of Jesus-Christ, there will be some who will go astray, and that will be the most terrible.
(Our Lady of La Salette to Melanie Calvat)

The brevity of the period of peace is also attested to by the fact that the Church will only be restored during the coming of the Two Witnesses, who are put to death by the Antichrist at
the end of their ministry. Once again, this means that the duration of the period of peace
must be extremely short.



“Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.”
(Mal 4:5-6)


And when they have finished their testimony, the beast that rises from the bottomless pit will make war on them and conquer them and kill them, and their dead bodies will lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.
(Rev 11:7-8)

The upshot of this is to illustrate the fact that according to Sacred Scripture and Tradition, as well as Church approved private revelations, the period of peace is extremely short in nature, and this can in no way be equated with the Millennium of Rev 20.  Any Catholics who forward this position are in serious error, since it directly contradicts the teachings of the Catechism, which clearly states that the Church cannot triumph on earth through a
progressive ascendancy during an intra-historical era, and will only enter into the fullness of the kingdom through the final trial of the Antichrist.

The Church will enter the glory of the kingdom only through this final Passover, when she
will follow her Lord in his death and Resurrection. The kingdom will be fulfilled, then, not by
a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven. God's triumph over the revolt of evil will take the form of the Last Judgement after the final cosmic upheaval of this passing world. (CCC 677)

As Cardinal Ratzinger outlined in his book Eschatology:

The rejection of Chiliasm meant that the Church repudiated the idea of a definitive intra-historical fulfilment, an inner, intrinsic perfectibility of history. The Christian hope knows no idea of an inner fulfilment of history. On the contrary, it affirms the impossibility of an inner fulfilment of the world. This is, indeed, the comment contend shared by the various fragmentary pictures of the end of the world offered us by Scripture. The biblical representation of the End rejects the expectation of a definitive state of salvation within history. This position is also rationally correct, since the idea of a definitive intra-historical fulfilment fails to take into account the permanent openness of history and of human freedom, for which failure is always a possibility. In the last resort, such neo-chiliasm expresses a profound anthropological perversion...
Faith in Christ's return is, therefore, in the first place, the rejection of an intra-historical perfectibility of the world.
(Cardinal Joseph Ratzinger, Eschatology, p213)


Sunday, 22 May 2016

St. Augustine vs. Fr. Iannuzzi

Myself and Stephen Walford (author of the excellent Heralds of the Second Coming, and the eagerly awaited forthcoming book The Communion of Saints) are currently engaged in a theological debate with the highly regarded Catholic evangelist Mark Mallett and others on the Mother of God forum concerning the subject of Fr. Iannuzzi's "spiritual millennialist" theory, and how this stands completely at odds with Sacred Tradition, based on the teachings of St. Augustine - one of the greatest Doctors of the Church.  Come and see!

http://motheofgod.com/threads/divine-will-revisited.9137/page-8

Sunday, 1 May 2016

Pope Leo XIII and the Prayer to Saint Michael



I would like to recommend an excellent book by Kevin Symonds, titled Pope Leo XIII and the Prayer to St. Michael.  This recently published book, which examines the history behind the composition of the Prayer to St. Michael, presents a wealth of scholarly evidence which attests to the authenticity of the vision of Pope Leo XIII.  The author has obviously undertaken a painstaking amount of research for this book, and has translated several key documents which were previously unavailable in English.  A fresh batch of information is brought to light here, including additional material emanating from the eyewitness testimony provided by Fr. Pechenino, and a homily on Pope Leo's vision attributed to Cardinal Pedro Segura y Saenz. Among these new findings we find the surprising fact that the earliest accounts of this vision records that Satan had actually requested a period of 50-60 years in which to destroy the Church, rather than 75-100 years. 
While these documents which Symonds has unearthed are undoubtedly the earliest of their kind, and therefore possess the strongest claim to the full truth on this matter, we cannot fail to notice that this contradicts the common perception that Pope Leo's prophetic vision comprised the entirety of the 20th century, rather than just the first half of it.  On the surface, this discovery appears to indicate that the period of Satan's greater power ended around the middle of the 20th century, at the close of the Second World War. Once again, such a scenario appears to contradict the actual sequence of historical events, and it is plainly evident that the true grip of Satan's greater power only seemed to really take hold in the latter half of the 20th century, after the events of the Second World War, when the Sexual Revolution which took place in the 1960's coincided with a massive decline in the Church - paving the way for current apostasy we are still enduring today.
Symonds is solely concerned with presenting the facts on this matter however, and his efforts are to be commended, as they allow us to see this prophecy from a completely fresh perspective.  I have been very fortunate in the timing of the publication of this book, as its findings have helped greatly with my own research for the forthcoming new version of my book, titled Unveiling the Apocalypse: The Final Passover of the Church.  One of the central features of this new version is how the prophetic vision of Pope Leo XIII is directly related to the unbinding of Satan described in Rev 20, so Symond's work has been of enormous benefit. In The Final Passover of the Church, I argue that the 50-60 years requested by Satan during Pope Leo's vision was actually only Satan's first attempt to destroy the Church. If we compare this prophecy with its primary inspiration in the Book of Job, the exact manner in which Satan tests Job is comprised of two distinct parts.  In his first attempt, Satan claims Job's children by tearing down the house of their elder brother. After Satan's first attempt fails, he then comes back to request another chance to destroy Job's faith, this time by afflicting the prophet himself with a plague of terrible sores:

And the LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil? He still holds fast his integrity, although you incited me against him to destroy him without reason.” Then Satan answered the LORD and said, “Skin for skin! All that a man has he will give for his life. But stretch out your hand and touch his bone and his flesh, and he will curse you to your face.” And the LORD said to Satan, “Behold, he is in your hand; only spare his life.” So Satan went out from the presence of the LORD and struck Job with loathsome sores from the sole of his foot to the crown of his head. And he took a piece of broken pottery with which to scrape himself while he sat in the ashes. Then his wife said to him, “Do you still hold fast your integrity? Curse God and die.” But he said to her, “You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?” In all this Job did not sin with his lips.  (Job 2:2-10)

So if the prophecy of Leo XIII corresponds with the trials of Job, it would follow that Satan would have returned before the throne of God to request another attempt to destroy the Church after the period of 50-60 years had elapsed, this time by changing tack - manifesting a plague of sores upon the Church itself, rather than the physical destruction of its children through war. Such an interpretation would explain why there was such a sudden swerve in the middle of the 20th century, going from the two world wars in the first half, to the modern apostasy in the second, which yielded not only great changes within the Church itself, but also saw the rise of the sexual abuse crisis, as well as the worldwide resurgence in occultism brought about by the New Age Movement.
We can find some evidence to support this hypothesis in Symond's work, which contains the account of the vision of Pope Leo given by Cardinal Segura, who provides an additional detail about Satan's first request of 50-60 years, stating that "God granted that period and said they would talk again at a later time…" (Symonds, K. Pope Leo XIII and the Prayer to St. Michael, p50).  This strongly suggests that the conversation between God and the Devil would be continued after the failure of the first attempt, just like during the trials of Job.  And if Satan was granted a further period of 50-60 years during this second attempt, this would bring the total amount of time up to 100-120 years, which is much more in line with the more well known version of this prophecy, and this revised figure fits much better with the actual unfolding of historical events.

The beginning of this time period appears to have been signified by Pope Leo's consecration of the world to the Sacred Heart of Jesus in 1899, which was requested by Christ Himself when He appeared to Blessed Mary of the Divine Heart in 1898.  This parallels the 100-year time period between the request to consecrate France to the Sacred Heart during Christ's apparition to St. Margaret Mary Alacoque and the beginning of the French Revolution.  This interpretation identifies a major turning point in the period of Satan's greater power (when blemishes would be manifested on the Church itself) at around the year 1960, which ties us into the significance of Our Lady's words concerning when the Third Secret should have been originally published. 
Satan's request of 50-60 years to destroy the Church is also extremely similar to Blessed Anne Catherine Emmerich's prophecy of the unbinding of Satan towards the end of the world, which she seen during a vision of the binding of Satan during Christ's Descent into Hell:

In the centre of Hell I saw a dark and horrible-looking abyss, and into this Lucifer was cast, after being first strongly secured with chains; thick clouds of sulphureous black smoke arose from its fearful depths, and enveloped his frightful form in the dismal folds, thus effectually concealing him from every beholder. God himself had decreed this; and I was likewise told, if I remember right, that he will be unchained for a time fifty or sixty years before the year of Christ 2000. The dates of many other events were pointed out to me which I do not now remember; but a certain number of demons are to be let loose much earlier than Lucifer, in order to tempt men, and to serve as instruments of the divine vengeance. I should think that some must be loosened even in the present day, and others will be set free in a short time.

Blessed Emmerich's vision can therefore be completely reconciled with the vision of Pope Leo XIII if we are to understand the period of the unbinding of Satan above as lasting for 50-60 years, starting at an unspecified date before the year 2000, rather than taking place 50-60 years before the turn of the millennium.  This would mean that the 50-60 year timeframe mentioned by Blessed Emmerich is one and the same as the period of Satan's greater power, rather than placing the unleashing of the Devil at around the years 1940-1950.  Interpreted in this way, the true meaning of Blessed Emmerich's words would be "he will be unchained for a time [period lasting] fifty or sixty years before the year of Christ 2000".
If the period of Satan's greater power consists of two separate lots, just like the trials of Job, bringing the total up to 100-120 years, then it is interesting to note the timing of the end of this time period points not only to the significance of the turn of the millennium, but also to the centenary of the apparitions of Our Lady of Fatima in 1917.  In The Final Passover of the Church, I hope to show how both the separate figures of 100 and 120 years are of equal importance in this regard, as the defeat of Satan at the end time is actually also comprised of two separate events.  The first is the eschatological expulsion of the Devil from heaven, when Satan is cast down to the earth by the Archangel Michael.  This event, which takes place at the end of the period of Satan's unbinding, is the ultimate fulfilment of the Prayer to St. Michael, and is marked on earth by the appearance of the signs in heaven - all of which occurred at the turn of the millennium.  Once he is cast down to the earth, the Devil becomes even more enraged at the Woman Adorned with the Sun, and spews a flood out from his mouth in a last attempt to completely sweep her away.  

Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back, but he was defeated, and there was no longer any place for them in heaven. And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him. And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God. And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”
And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth.  (Rev 12:7-16)

If the appearance of the signs in heaven occurred at the turn of the millennium in order to herald when Satan has been cast down to earth, this means that this is the time period we are currently experiencing, and explains the significance of the 100-year element of this prophecy.  However the flood sent out of the mouth of the Ancient Serpent is eventually swallowed up by the earth itself, which marks the second defeat suffered by Satan at the end of the period of his unbinding, and symbolises the restoration of the Church by the Two Witnesses during the Triumph of the Immaculate Heart of Mary.  If this prophecy is related to the passing of the 120-year element of this timeframe, then we have every reason to hope that the words of Pope Benedict XVI will ring true:
May the seven years which separate us from the centenary of the apparitions hasten the fulfilment of the prophecy of the triumph of the Immaculate Heart of Mary, to the glory of the Most Holy Trinity. (Homily of Pope Benedict XVI, Fatima, May 13th, 2010)

Friday, 8 April 2016

Pope Pius XII on WW2 and the Olivet Discourse



As most readers are aware, one of the central arguments of the first version of my book (which has been furthered throughout this blog) is that the world wars which took place over the course of the 20th century were directly related to the "wars and rumours of wars" mentioned by Christ in His Olivet discourse as being one of the birth pangs of the Second Coming. These wars are said to take place when "the end is not yet", but would ultimately result in a major falling away from the faith:  "because lawlessness will be increased, the love of many will grow cold". (Matt 24:12).  It is well enough known that both Benedict XV and Pius XII shared the belief that the wars which took place throughout the courses of their respective pontificates were the ultimate fulfilment of this prophecy. As Pope Benedict XV famously stated in his 1914 encyclical Ad Beatissimi Apostolorum: "Certainly those days would seem to have come upon us of which Christ Our Lord foretold: "You shall hear of wars and rumours of wars - for nation shall rise against nation, and kingdom against kingdom" (Matt. xxiv, 6, 7). Another quote by Pius XII is frequently cited to confirm that he shared this belief:

“We believe that the present hour is a dread phase of the events foretold by Christ. It seems that darkness is about to fall on the world. Humanity is in the grip of a supreme crisis.”

While the above quote is well enough known in the English speaking world (at least amongst those interested in Catholic prophecy), it appears to differ somewhat from Pius XII's original homily, which has never been translated from Italian in the Vatican's official website. The quote never appears with a citation of the original source (which is bad practice from a scholarly perspective), so it was difficult to track down. While I can't read Italian, a quick comparison with the original text by using Google translate seems to highlight that although there are some considerable differences, the key passage is authentic enough, and the Holy Father did seem to be genuinely convinced that the events of WW2 were in fact the ultimate fulfilment of Christ's prophecy of the "wars and rumours of wars". Below is a copy of Pius XII's original text accompanied by the (flawed) translation using Google translate. If any readers know Italian, I would be deeply grateful if they could provide a proper translation, as I was hoping to use this quote in the forthcoming revised version of my book.

E là, in quel medesimo discorso sull’Oliveto, in vista di Gerusalemme, li ammonisce a guardare che alcuno non li seduca. «Perché, diceva loro, sentirete parlare di guerre e di rumori di guerre. Badate di non turbarvi; giacché bisogna che queste cose succedano; ma non è ancora la fine: Audituri enim estis praelia et opiniones praeliorum. Videte ne turbemini; oportet enim haec fieri, sed nondum est finis.No; la consumazione dei secoli non è ancora giunta. Cristo, se è asceso in cielo, sta sempre con noi tutti i giorni, anche in mezzo alle guerre e ai rumori di guerre. Non dobbiamo turbarcene, come non se ne turbarono gli Apostoli, nella predicazione del Vangelo. Ma, se il turbamento non Ci abbatte lo spirito, sentiamo però nel profondo del Nostro animo che l’ora presente è una fase della grave storia dell’umanità predetta da Cristo. E voi, diletti figli, non ignorate quanto questa nuova e fierissima guerra, che pesa sull’Europa e sul mondo, gravi necessariamente anche sul Nostro cuore, per quel paterno affetto, derivante dall’ufficio impostoCi da Dio verso tutte le genti; giacché ben sapete che dell’affetto e dell’amore è figlio il dolore. Non è forse la dolorosa passione di Cristo il frutto del suo amore per noi Sic Deus dilexit mundum!
(The full text of the original document in Italian can be found here, and is worth reading even if only using Google translate)

And there, in that same speech on Olivet, in view of Jerusalem, he warns them to watch that anyone not seduce them. « Perché, diceva loro, sentirete parlare di guerre e di rumori di guerre. "When you hear of wars and rumors of wars. Badate di non turbarvi; Take heed that ye be not troubled; giacché bisogna che queste cose succedano; since it is necessary that these things happen; ma non è ancora la fine: Audituri enim estis praelia et opiniones praeliorum. but it is not yet the end: No; No; la consumazione dei secoli non è ancora giunta.the end of time is not yet come.Cristo, se è asceso in cielo, sta sempre con noi tutti i giorni, anche in mezzo alle guerre e ai rumori di guerre. Christ, when He ascended into heaven, is always with us every day, even in the midst of wars and rumors of wars.…Non dobbiamo turbarcene, come non se ne turbarono gli Apostoli, nella predicazione del Vangelo.however, we feel deep in our mind that the present time is a phase of serious human history foretold by Christ. E voi, diletti figli, non ignorate quanto questa nuova e fierissima guerra, che pesa sull'Europa e sul mondo, gravi necessariamente anche sul Nostro cuore, per quel paterno affetto, derivante dall'ufficio impostoCi da Dio verso tutte le genti; And you, dear children, do not ignore what this new and fierce war, which weighs on Europe and the world, be necessarily severe on our heart, for that is paternal affection, arising from the office imposed on us by God to all nations;giacché ben sapete che dell'affetto e dell'amore è figlio il dolore. because you know that affection and love is the labour pains".
( Pope Pius XII, “Plea for Peace in the World”, Homily of Pope Pius XII, 24th Nov, 1940)




Friday, 11 March 2016

St. Michael and the Burning Mountain



During the course of researching a topic for an updated version of my book, I stumbled across the official coat of arms of Tenerife, one of the Canary Islands, which shows the Archangel Michael standing with a lance over a volcano situated in the sea.  This image is highly evocative of the vision seen by Sr. Lucia when she was instructed to commit the Third Secret to writing in 1944:

‘I felt my spirit flooded by a light-filled mystery which is God and in Him I saw and heard: the point of the flame-like lance which detaches, touches the axis of the earth and it [the earth] shakes: mountains, cities, towns and villages with their inhabitants are buried. The sea, rivers and clouds leave their bounds, they overflow, flood and drag with them into a whirlpool, houses and people in a number unable to be counted; it is the purification of the world from the sin it is immersed in.

In this new version of my book, which will soon be published under the title Unveiling the Apocalypse: The Final Passover of the Church, just one of the many new subjects being covered is the how the Canary Islands figured in ancient Greek mythology as the location of Elysium and the Isles of the Blessed, which were said to lie in the far west of the known world at the entrance to Hades, which also was also where the Titans were said to have been bound in the depths of Tartarus. In this updated version of Unveiling the Apocalypse, I will show in extended detail how the Book of Enoch directly bases its story of the Watchers on the Titans of Greek mythology, which in turn forms the basis of several prophecies found in the epistles of St. Peter and St. Jude, and even the Apocalypse itself.  The Book of Enoch, which details how seven "burning mountains" stand at the entrance to Tartarus, can thus be used to establish that these are one and the same as the seven volcanic islands of the Canary archipelago.  Given that it has already been established that the Apocalypse frequently alludes to the Book of Enoch, we can be almost certain that the "great mountain, burning with fire" being thrown into the sea in Rev 8:8 is one of the seven burning mountains described throughout the Enochian literature.

Monday, 8 February 2016

St. Margaret Mary Alacoque and the Centenary of Fatima





On the centenary of the apparitions of the Angel of Peace to the shepherd children of Fatima, it should be worth contemplating the famous private revelation given to St. Margaret Mary Alacoque, requesting the king to consecrate France to the Sacred Heart of Jesus on 17th June, 1689. The requested consecration wasn't carried out, and as a consequence on 17th June 1789, exactly 100 years later, the Third Estate proclaimed itself as the National Assembly, which stripped the king of his legislative powers during the French Revolution.
Sr. Lucia received a number of private revelations which referenced this apparition, indicating that the consecration of the Immaculate Heart of Mary was similarly comprised of a 100 year period. This has led many Catholics to conclude that the upcoming centenary of the apparitions of Our Lady of Fatima in 2017 is of crucial importance to the Secret of Fatima itself.
A comparison between both requests for consecration was made during an apparition to Sr. Lucia at Rianjo in 1931:
They did not wish to heed My request! Like the King of France, they will repent and do it, but it will be late. Russia will have already spread its errors throughout the world, provoking wars, and persecutions against the Church; the Holy Father will have much to suffer.

This apparition was also referred to in the appendix of Sr. Lucia's autobiography:

Make it known to My ministers, given that they follow the example of the King of France in delaying the execution of My command, they will follow him into misfortune. It is never too late to have recourse to Jesus and Mary.’ (Sr. Lucia, Fatima in Lucia’s Own Words, p199)

Although the apparition of Jesus to St. Margaret Mary Alacoque is well known, its exact content is very often overlooked. So I thought it would be worth posting it here. St. Margaret Mary revealed the contents of this private revelation to her Mother Superior, Madam Saumaise, which was recounted in a book written in 1874, The Life of St. Margaret Mary Alacoque by Emile Bougaud, the Bishop of Laval:
The second letter, though in a different sense, is much more important. It was written on coming out of ecstasy, on the Feast of the Sacred Heart itself, Friday after the octave of the Blessed Sacrament, June 17, 1689. The Spirit of God had rested on the holy Sister, and displayed to her in prophetic light His designs of mercy on France.

There is to the devotion of the Sacred Heart a private and a social side. Margaret Mary begins with the first.

 "In fine, my dear Mother," she writes, "are we not all consumed in the burning heat of His pure love? It will reign, this amiable Heart, in spite of Satan, his imps and his agents. This word transports me with joy. But to be able to express to you the great graces and benedictions it will attract upon all that shall have procured it the most honor and glory is what I cannot do in the way that He has given me to understand it.

 "He has made me see the devotion to His Sacred Heart as a beautiful tree, destined from all eternity to spring up and take root in the midst of our Institute, and to extend its branches into the houses that compose it, so that each may gather from it fruits most pleasing to her liking and taste. But He desires that the daughters of the Visitation should distribute abundantly to all that will eat of it the fruits of this sacred tree. By this means He desires to restore life to many; and, by withdrawing them from the way of perdition, and de­stroying the empire of Satan in their heart, to establish in them that of His love."

Behold the first design, the supernatural, the special side of devotion to the Sacred Heart, that which re­gards souls at all times and in all places. Margaret Mary continues: "But He does not wish to stop here. He has still greater designs, which can be executed only by His almighty power."

Which are those designs that the Saint calls the greatest, and for which she invokes the All-powerful?

"He desires, then, it seems to me, to enter with pomp and magnificence into the palaces of kings and princes, therein to be honored as much as He has been despised, humiliated, and outraged in His Passion. May He receive as much pleasure therein at seeing the great ones of the world abasing and humbling themselves before Him as He once felt bitterness at behold­ing Himself annihilated at their feet!"

 The tone of these words convinces one that Margaret Mary, when uttering them, was in a sort of ecstasy. What follows leaves no room for doubt on the subject. "Here are," she continues, "the words that I heard on this point: 'make known to the eldest son of my heart,' speaking of our king, ' that as his temporal birth was obtained through devotion to the merits OF MY HOLY CHILDHOOD, IN THE SAME MANNER he WILL OBTAIN HIS BIRTH OF GRACE AND ETERNAL GLORY BY THE CONSECRATION THAT HE WILL MAKE OF HIMSELF TO my adorable heart, which wishes to triumph over his heart, and by his mediation over those of the great ones of the world. it wishes to reign in his palace, TO BE PAINTED ON HIS STANDARDS AND ENGRAVEN ON HIS ARMS, IN ORDER TO RENDER HIM VICTORIOUS OVER ALL HIS ENEMIES."...

In letter sent to Madam Saumaise in August 1689, St. Margaret Mary wrote an account of another apparition which took place after this:

"The Eternal Father, wishing to repair the bitter­ness and agony that the Adorable Heart of His Divine Son endured in the palaces of earthly princes, amidst the humiliations and outrages of His Passion, wishes to establish His empire in the heart of our great monarch, of whom He desires to make use in the execution of His design, which is to have an edifice erected in which shall be a picture of His divine Heart, to receive the conse­cration and homage of the king and all the court.

 " Moreover, this divine Heart wishes to make itself the defender of the sacred person of the king, his protector against all his enemies. Therefore has it chosen him as its faithful friend, to have the Mass authorized by the Holy Apostolic See, and to obtain all the other privileges that ought to accompany devotion to this divine Heart.

 "It is by this divine Heart that God wishes to dispense the treasures of His graces of sanctification and salvation, by bestowing His benediction on the king's undertakings, according a happy success to his arms, and making him triumph over the malice of his enemies."


Monday, 14 December 2015

The Sign of the Son of Man



In the amount of time that has passed since my book Unveiling the Apocalypse was first published in 2011, there have been a number of significant events which bear direct relevance to the material it had originally covered.  In light of this, I have been prompted to expand the book considerably in a forthcoming second edition, which will be published early in the New Year. The whole book has been updated throughout, and I have included a new chapter comprised of over 20,000 words detailing the significance of several prophecies concerning a great cross of light appearing in the night sky over the Holy Land. In this new material, I show how the Early Church Fathers had expected that the Sign of the Son of Man mentioned by Christ in His eschatological discourse on Mount Olivet would unfold in the form of the supernatural appearance of the Cross of Golgotha over Jerusalem, in order to bring about the conversion of the Jews before the Second Coming of Christ. The Church Fathers believed that this event would be the ultimate fulfillment of the prophecy of Zech 12:

And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. On that day the mourning in Jerusalem will be as great as the mourning for Hadad-rimmon in the plain of Megiddo. The land shall mourn, each family by itself... (Zech 12:10-12)

The most famous of the prophecies concerning the appearance of a cross of light in the sky is perhaps that of St. Faustina:

Before I come as a just judge, I am coming first as the King of Mercy. Before the day of justice arrives, there will be given to people a sign in the heavens of this sort: All light in the heavens will be extinguished, and there will be great darkness over the whole earth. Then the sign of the cross will be seen in the sky, and from the openings where the hands of feet of the Savior were nailed will come forth great lights which will light up the earth for a period of time. This will take place shortly before the last day.

The expectation that the cross would appear in the sky at the end time to herald the Second Advent of Christ stretches back a lot further than the beginning of the 20th century however. St. Thomas a Kempis refers to this prophetic expectation in his Imitation of Christ, written in the 15th century:

"This sign of the cross will be in the heavens when the Lord comes to judge. Then all the servants of the cross, who during life made themselves one with the Crucified, will draw near with great trust to Christ, the judge."
(St. Thomas a Kempis, Imitation of Christ, Book 2 Chapter 12)

It was also mentioned in the writings of St. Thomas Aquinas:

“The sign of the cross will appear at the judgment, to denote not a present but a past weakness: so as to show how justly those were condemned who scorned so great mercy, especially those who persecuted Christ unjustly. The scars which will appear in His body will not be due to weakness, but will indicate the exceeding power whereby Christ overcame His enemies by His Passion and infirmity. He will also show forth His most shameful death, not by bringing it sensibly before the eye, as though He suffered it there; but by the things which will appear then, namely the signs of His past Passion, He will recall men to the thought of His past death.”(St. Thomas Aquinas, Summa Theologica, Question 90, Article 2, Reply to objection 2)

The equation of the Sign of the Son of Man with the appearance of a cross of light in the night sky over Jerusalem in order to herald the end of days goes back all the way back to the infant Church, and can even be found in the Didache - one of the earliest Christian writings outside of the New Testament:

For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an outspreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.
(Did 16:6-17)

The Early Church Fathers taught that the Sign of the Son of Man would precede the Second Coming of Christ in the same way that an advance guard would bear the standard of the king before he marched into battle. One of the most detailed accounts of can be found in the writing of the Doctor of the Church St. Cyril of Jerusalem:


This [Cross] shall appear again with Jesus from heaven; for the trophy shall precede the king: that seeing Him whom they pierced Zechariah 12:10, and knowing by the Cross Him who was dishonoured, the Jews may repent and mourn; (but they shall mourn tribe by tribe, for they shall repent, when there shall be no more time for repentance) and that we may glory, exulting in the Cross, worshipping the Lord who was sent, and crucified for us, and worshipping also God His Father who sent Him, with the Holy Ghost: To whom be glory for ever and ever. Amen.


Somewhat amazingly, St. Cyril had personally witnessed this phenomenon himself in the 4th century, in a circumstances which can only be said to have anticipated the future occurrence of this event.  


On the nones (or 7th) of May, about the third hour, (or nine in the morning,) a vast luminous body, in the form of a cross, appeared in the heavens, just over the holy Golgotha, reaching as far as the holy mount of Olivet, (that is, almost two English miles in length,) seen not by one or two persons, but clearly and evidently by the whole city. This was not, as may be thought, a momentary transient phenomenon: for it continued several hours together visible to our eyes, and brighter than the sun; the light of which would have eclipsed it, had not this been stronger. The whole city, struck with a reverential fear, tempered with joy, ran immediately to the church, young and old, Christians and heathens, citizens and strangers, all with one voice giving praise to our Lord Jesus Christ, the only Son of God, the worker of miracles; finding by experience the truth of the Christian doctrine, to which the heavens bear witness." Letter of St. Cyril of Jerusalem to Constantius


In this new material, I will show how this is an integral component to interpreting the Secrets of Fatima, and that Scripture informs us that the appearance of the Sign of the Son of Man will immediately precede the occurrence of the eschatological earthquake in Jerusalem - which will serve as a warning to humanity of the impending Great Chastisement, culminating in the Final Passover of the Church during the persecution of the Antichrist. The Sign of the Son of Man is one and the same as the Great Sign seen in heaven described in Rev 12, and just as the Star of Bethlehem heralded the First Advent of Christ, the appearance of this great cross of light will usher in the Second Advent of Our Lord.


And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was pregnant and was crying out in birth pains and the agony of giving birth. (Rev 12:1-2)