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Michael_Howard
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St. Paul says that the “man of lawlessness” is held back until the “restrainer” is taken out of the way, more food for thought. So as long as the restrainer is in this world wickedness cannot fully prevail upon it. Might the restrainer be the Blessed Sacrament?WOW!!! And they speak about the devils roaming the earth but I am sure there were many devils in the crowd while Jesus was scourged, beaten, etc… Good analogy…the best I have ever heard!!!
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Mannyfit75
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Is the Pope that was killed the last Pope?
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Techno2000
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And immediately after the tribulation of those days, the sun shall be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved: 30 And then shall appear the sign of the Son of man in heaven: and then shall all tribes of the earth mourn: and they shall see the Son of man coming in the clouds of heaven with much power and majesty. Matthew 24
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Michael_Howard
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I do not know, but it seems that the piece of the third secret of Fatima that we do have shows us clearly that he will be killed with bishops, priests and lay faithful. The city is in ruins which I believe is Rome so it’s quite likely. BTW he’s walking past dead corpses which in my opinion signifies the condition of the Church is that day, mainly full of dead corpses.
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Mannyfit75
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I read somewhere where Saints Paul and Saint Peter will return from the dead and elect a new Pope to replace the dead one.
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Michael_Howard
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I’m not sure about that, but I do trust Akita and Fatima, I think they are clear indicaters I what will happen if the church continues in this direction.
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Mannyfit75
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What do those messages indicate?
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Michael_Howard
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Our Blessed Lady,
“My dear daughter, listen well to what I have to say to you. You will inform your superior.”
After a short silence:
"As I told you, if men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as no one has ever seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful.
The survivors will find themselves so desolate that they will envy the dead. The only consolation which will remain for you will be the Rosary and the Sign left by My Son. Each day recite the prayers of the Rosary. With the Rosary, pray for the Pope, the bishops and priests."
"The work of the devil will infiltrate even into the Church in such a way that one will see cardinals opposing cardinals, bishops against bishops. The priests who venerate me will be scorned and opposed by their confreres…churches and altars sacked; the Church will be full of those who accept compromises and the demon will press many priests and consecrated souls to leave the service of the Lord.
“The demon will be especially implacable against souls consecrated to God. The thought of the loss of so many souls is the cause of my sadness. If mankind’s sins increase in number and gravity, there will be no longer pardon for them.”
This is a Church approved appiraition and was even blessed as authentic by Former Cardinal Ratzinger himself so it carries alot of weight for me personally, mainly because I see it happening before my eyes, no denying that.
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Shoshana
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Code:
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Michael_Howard
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Yes
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Techno2000
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PRAYER TO ST. MICHAEL
St. Michael the Archangel, defend us in the day of Battle; Be our safeguard against the wickedness and snares of the Devil. May God rebuke Him, we humbly pray, and do Thou, O Prince of the Heavenly Host, by the power of God, cast into Hell, Satan and all the other evil spirits, who prowl through the world, seeking the ruin of souls.
Amen
(This powerful prayer of exorcism was composed by Pope Leo XIII; in a vision, he had been shown the fearful battle to be waged between Satan and St. Michael, over the Church of the future. Now, as never before, the Church needs the intercession of St. Michaell Please say this prayer every day.)
St. Michael the Archangel, defend us in the day of Battle; Be our safeguard against the wickedness and snares of the Devil. May God rebuke Him, we humbly pray, and do Thou, O Prince of the Heavenly Host, by the power of God, cast into Hell, Satan and all the other evil spirits, who prowl through the world, seeking the ruin of souls.
Amen
(This powerful prayer of exorcism was composed by Pope Leo XIII; in a vision, he had been shown the fearful battle to be waged between Satan and St. Michael, over the Church of the future. Now, as never before, the Church needs the intercession of St. Michaell Please say this prayer every day.)
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Michael_Howard
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bones_IV
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Didn’t the I Vatican Council say that we would have papal succession until the end of time? Cause without the Pope, the Church or the Eucharist we wouldn’t be Catholic.
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RPConover
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No one but the person who recieved the messages can declare them authentic, and even then hallucinations exist. The Catholic Church does not declare private revelations as authentic. The only thing the Church’s “approval” means is that the Church finds nothing in the message is necessarily contrary to our Apostolic faith. The term used is “worthy of belief”, meaning you’re not necessarily a nut to listen or believe it… what is this obsession with private revelation? Everyone always looking for the newest one! I guess our attention span really IS short…
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bones_IV
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The phrase, “if mankind’s sins increase in number and gravity, there will be no longer pardon for them” in my opinion to Hell. And I don’t think that the mass would cease.
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Michael_Howard
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What you are failing to mention is the scruntiny each message and “messenger” is put under. The former Cardinal Ratzinger now Pope is a brilliant mind and one of the most brilliant and intelligent theologians in the world. He himself declared this message to be an “extension” of the Fatima message, why not take heed?No one but the person who recieved the messages can declare them authentic, and even then hallucinations exist. The Catholic Church does not declare private revelations as authentic. The only thing the Church’s “approval” means is that the Church finds nothing in the message is necessarily contrary to our Apostolic faith. The term used is “worthy of belief”, meaning you’re not necessarily a nut to listen or believe it… what is this obsession with private revelation? Everyone always looking for the newest one! I guess our attention span really IS short…
God spoke through His prophets in the past, people lauged, scoffed and ignored their warnings right up to the day that their city or nation was destroyed, why would you deem saints any less worthy of great attention? Look at the message I quoted, priest against priest, bishop against bishop, cardinal against cardinal, sound familiar friend?
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bones_IV
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The Third Secret of Fatima, the third and last of the messages revealed by Our Lady of Fatima in 1917 was long reputedly the source of terrible prophecies. The Secret was published by the Holy See in June 2000. The contents of the letter stress the importance of penance and conversion, as was noted by Joseph Cardinal Ratzinger, head of the Congregation for the Doctrine of the Faith that prepared the letter for publication. The text of the secret is available on the Internet as well as in the 2005 Catholic Almanac (available at www.catholicalmanac.com)).
Cardinal Ratzinger issued a theological commentary on the Third Secret of Fátima, on June 26, 2000. The cardinal declared that the key word for the secret is “Penance.” The following is from the Vatican Information Service: The “key word” of the third secret of Fátima “is the triple cry, ‘Penance, Penance, Penance!’” These words appear in his “theological commentary” published at the end of the document made public today by the Holy See. Cardinal Ratzinger goes on to state that other key words are “my Immaculate heart will triumph,” and “the Heart open to God, purified by contemplation of God, is stronger than guns and weapons of every kind. The ‘fiat’ of Mary, the word of her heart, has changed the history of the world.” The theological commentary of the prefect of the Congregation for the Doctrine of the Faith is divided into three parts: “Public Revelation and private revelations - their theological status”; “The anthropological structure of private revelations” and “An attempt to interpret the ‘secret’ of Fátima.” “The term ‘public Revelation’ refers to the revealing action of God directed to humanity as a whole and which finds its literary expression in the two parts of the Bible: the Old and New Testaments. It is called ‘Revelation’ because in it God gradually made himself known to men, to the point of becoming man himself, in order to draw to himself the whole world and unite it with himself through his Incarnate Son, Jesus Christ. … In Christ, God has said everything, that is, he has revealed himself completely, and therefore Revelation came to an end with the fulfillment of the mystery of Christ as enunciated in the New Testament.” ‘Private revelation,’ on the other hand, “refers to all the visions and revelations which have taken place since the completion of the New Testament. This is the category to which we must assign the message of Fátima. … The authority of private revelations is essentially different from that of the definitive public Revelation. The latter demands faith.” Private revelation, on the other hand, “is a help to this faith, and shows its credibility precisely by leading (one) back to the definitive public Revelation.” Quoting the Flemish theologian E. Dhanis, Cardinal Ratzinger affirms that “ecclesiastical approval of a private revelation has three elements: the message contains nothing contrary to faith or morals; it is lawful to make it public; and the faithful are authorized to accept it with prudence. Such a message can be a genuine help in understanding the Gospel and living it better at a particular moment in time; therefore it should not be disregarded. It is a help which is offered, but which one is not obliged to use.” Cardinal Ratzinger also highlights that “prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future.” The most important part of the theological commentary is dedicated to: “An attempt to interpret the ‘secret’ of Fátima.” In the same way as the key word of the first and second part of the ‘secret’ is to ‘save souls,’ “the key word of this third part is the threefold cry: ‘Penance, Penance, Penance!’ The beginning of the Gospel comes to mind: ‘Repent and believe the Good News.’ To understand the signs of the times means to accept the urgency of penance, of conversion, of faith. This is the correct response to this moment of history, characterized by the grave perils outlined in the images that follow. Allow me to add here a personal recollection: in a conversation with me Sister Lucia said that it appeared ever more clearly to her that the purpose of all the apparitions was to help people to grow more and more in faith, hope and love; everything else was intended to lead to this.” The prefect of the Congregation for the Doctrine of the Faith then considers the “images” of the secret: "The angel with the flaming sword on the left of the Mother of God recalls similar images in the Book of Revelation. This represents the threat of judgment which looms over the world. Today the prospect that the world might be reduced to ashes by a sea of fire no longer seems pure fantasy: man himself, with his inventions, has forged the flaming sword.
Cardinal Ratzinger issued a theological commentary on the Third Secret of Fátima, on June 26, 2000. The cardinal declared that the key word for the secret is “Penance.” The following is from the Vatican Information Service: The “key word” of the third secret of Fátima “is the triple cry, ‘Penance, Penance, Penance!’” These words appear in his “theological commentary” published at the end of the document made public today by the Holy See. Cardinal Ratzinger goes on to state that other key words are “my Immaculate heart will triumph,” and “the Heart open to God, purified by contemplation of God, is stronger than guns and weapons of every kind. The ‘fiat’ of Mary, the word of her heart, has changed the history of the world.” The theological commentary of the prefect of the Congregation for the Doctrine of the Faith is divided into three parts: “Public Revelation and private revelations - their theological status”; “The anthropological structure of private revelations” and “An attempt to interpret the ‘secret’ of Fátima.” “The term ‘public Revelation’ refers to the revealing action of God directed to humanity as a whole and which finds its literary expression in the two parts of the Bible: the Old and New Testaments. It is called ‘Revelation’ because in it God gradually made himself known to men, to the point of becoming man himself, in order to draw to himself the whole world and unite it with himself through his Incarnate Son, Jesus Christ. … In Christ, God has said everything, that is, he has revealed himself completely, and therefore Revelation came to an end with the fulfillment of the mystery of Christ as enunciated in the New Testament.” ‘Private revelation,’ on the other hand, “refers to all the visions and revelations which have taken place since the completion of the New Testament. This is the category to which we must assign the message of Fátima. … The authority of private revelations is essentially different from that of the definitive public Revelation. The latter demands faith.” Private revelation, on the other hand, “is a help to this faith, and shows its credibility precisely by leading (one) back to the definitive public Revelation.” Quoting the Flemish theologian E. Dhanis, Cardinal Ratzinger affirms that “ecclesiastical approval of a private revelation has three elements: the message contains nothing contrary to faith or morals; it is lawful to make it public; and the faithful are authorized to accept it with prudence. Such a message can be a genuine help in understanding the Gospel and living it better at a particular moment in time; therefore it should not be disregarded. It is a help which is offered, but which one is not obliged to use.” Cardinal Ratzinger also highlights that “prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future.” The most important part of the theological commentary is dedicated to: “An attempt to interpret the ‘secret’ of Fátima.” In the same way as the key word of the first and second part of the ‘secret’ is to ‘save souls,’ “the key word of this third part is the threefold cry: ‘Penance, Penance, Penance!’ The beginning of the Gospel comes to mind: ‘Repent and believe the Good News.’ To understand the signs of the times means to accept the urgency of penance, of conversion, of faith. This is the correct response to this moment of history, characterized by the grave perils outlined in the images that follow. Allow me to add here a personal recollection: in a conversation with me Sister Lucia said that it appeared ever more clearly to her that the purpose of all the apparitions was to help people to grow more and more in faith, hope and love; everything else was intended to lead to this.” The prefect of the Congregation for the Doctrine of the Faith then considers the “images” of the secret: "The angel with the flaming sword on the left of the Mother of God recalls similar images in the Book of Revelation. This represents the threat of judgment which looms over the world. Today the prospect that the world might be reduced to ashes by a sea of fire no longer seems pure fantasy: man himself, with his inventions, has forged the flaming sword.
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bones_IV
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“The vision then shows the power which stands opposed to the force of destruction þ the splendor of the Mother of God and, stemming from this in a certain way, the summons to penance. In this way, the importance of human freedom is underlined: the future is not in fact unchangeably set, and the image which the children saw is in no way a film preview of a future in which nothing can be changed. Indeed, the whole point of the vision is to bring freedom onto the scene and to steer freedom in a positive direction. … Its meaning is to mobilize the forces of change in the right direction. Therefore we must totally discount fatalistic explanations of the ‘secret,’ such as, for example, the claim that the would-be assassin of May 13 1981 was merely an instrument of the divine plan guided by Providence. … Rather, the vision speaks of dangers and how we might be saved from them.” Cardinal Ratzinger explains that "the place of the action is described in three symbols: a steep mountain, a great city reduced to ruins and finally a large rough-hewn cross. The mountain and city symbolize the arena of human history: history as an arduous ascent to the summit, history as the arena of human creativity and social harmony, but at the same time a place of destruction, where man actually destroys the fruits of his own work. … On the mountain stands the cross, the goal and guide of history. The cross transforms destruction into salvation; it stands as a sign of history’s misery but also as a promise for history. "At this point human persons appear: the Bishop dressed in white (‘we had the impression that it was the Holy Father’), other Bishops, priests, men and women Religious, and men and women of different ranks and social positions. The Pope seems to precede the others, trembling and suffering because of all the horrors around him. Not only do the houses of the city lie half in ruins, but he makes his way among the corpses of the dead. The Church’s path is thus described as a Via Crucis, as a journey through a time of violence, destruction and persecution. The history of an entire century can be seen represented in this image. Just as the places of the earth are synthetically described in the two images of the mountain and the city, and are directed towards the cross, so too time is presented in a compressed way. “In the vision we can recognize the last century as a century of martyrs, a century of suffering and persecution for the Church, a century of World Wars and the many local wars which filled the last fifty years and have inflicted unprecedented forms of cruelty. In the ‘mirror’ of this vision we see passing before us the witnesses of the faith decade by decade.”
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bones_IV
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The cardinal also states that “in the Via Crucis of an entire century, the figure of the Pope has a special role. In his arduous ascent of the mountain we can undoubtedly see a convergence of different Popes. Beginning from Pius X up to the present Pope, they all shared the sufferings of the century and strove to go forward through all the anguish along the path which leads to the Cross. In the vision, the Pope too is killed along with the martyrs. When, after the attempted assassination on 13 May 1981, the Holy Father had the text of the third part of the ‘secret’ brought to him, was it not inevitable that he should see in it his own fate? He had been very close to death, and he himself explained his survival in the following words: ‘… it was a mother’s hand that guided the bullet’s path and in his throes the Pope halted at the threshold of death’ (May 13 1994). That here ‘a mother’s hand’ had deflected the fateful bullet only shows once more that there is no immutable destiny, that faith and prayer are forces which can influence history and that in the end prayer is more powerful than bullets and faith more powerful than armies.” The conclusion of the secret, continues the cardinal, “uses images which Lucia may have seen in devotional books and which draw their inspiration from long-standing intuitions of faith. It is a consoling vision, which seeks to open a history of blood and tears to the healing power of God. Beneath the arms of the cross angels gather up the blood of the martyrs, and with it they give life to the souls making their way to God. Here, the blood of Christ and the blood of the martyrs are considered as one: the blood of the martyrs runs down from the arms of the cross. The martyrs die in communion with the Passion of Christ, and their death becomes one with his.”
“The vision of the third part of the ‘secret,’ so distressing at first, concludes with an image of hope: no suffering is in vain, and it is a suffering Church, a Church of martyrs, which becomes a sign-post for man in his search for God. … From the suffering of the witnesses there comes a purifying and renewing power, because their suffering is the actualization of the suffering of Christ himself and a communication in the here and now of its saving effect.” “What is the meaning of the ‘secret’ of Fátima as a whole (in its three parts)?” asks the Cardinal: "First of all we must affirm with Cardinal Sodano: ‘… the events to which the third part of the ‘secret’ of Fátima refers now seem part of the past.’ Insofar as individual events are described, they belong to the past. Those who expected exciting apocalyptic revelations about the end of the world or the future course of history are bound to be disappointed. Fátima does not satisfy our curiosity in this way, just as Christian faith in general cannot be reduced to an object of mere curiosity. What remains was already evident when we began our reflections on the text of the ‘secret’: the exhortation to prayer as the path of ‘salvation for souls’ and, likewise, the summons to penance and conversion. "I would like finally to mention another key expression of the ‘secret’ which has become justly famous: ‘my Immaculate Heart will triumph.’ What does this mean? The Heart open to God, purified by contemplation of God, is stronger than guns and weapons of every kind. The ‘fiat’ of Mary, the word of her heart, has changed the history of the world, because it brought the Savior into the world because, thanks to her ‘Yes,’ God could become man in our world and remains so for all time. The Evil One has power in this world, as we see and experience continually; he has power because our freedom continually lets itself be led away from God. “But since God himself took a human heart and has thus steered human freedom towards what is good, the freedom to choose evil no longer has the last word. From that time forth, the word that prevails is this: ‘In the world you will have tribulation, but take heart; I have overcome the world.’ The message of Fátima invites us to trust in this promise.”
“The vision of the third part of the ‘secret,’ so distressing at first, concludes with an image of hope: no suffering is in vain, and it is a suffering Church, a Church of martyrs, which becomes a sign-post for man in his search for God. … From the suffering of the witnesses there comes a purifying and renewing power, because their suffering is the actualization of the suffering of Christ himself and a communication in the here and now of its saving effect.” “What is the meaning of the ‘secret’ of Fátima as a whole (in its three parts)?” asks the Cardinal: "First of all we must affirm with Cardinal Sodano: ‘… the events to which the third part of the ‘secret’ of Fátima refers now seem part of the past.’ Insofar as individual events are described, they belong to the past. Those who expected exciting apocalyptic revelations about the end of the world or the future course of history are bound to be disappointed. Fátima does not satisfy our curiosity in this way, just as Christian faith in general cannot be reduced to an object of mere curiosity. What remains was already evident when we began our reflections on the text of the ‘secret’: the exhortation to prayer as the path of ‘salvation for souls’ and, likewise, the summons to penance and conversion. "I would like finally to mention another key expression of the ‘secret’ which has become justly famous: ‘my Immaculate Heart will triumph.’ What does this mean? The Heart open to God, purified by contemplation of God, is stronger than guns and weapons of every kind. The ‘fiat’ of Mary, the word of her heart, has changed the history of the world, because it brought the Savior into the world because, thanks to her ‘Yes,’ God could become man in our world and remains so for all time. The Evil One has power in this world, as we see and experience continually; he has power because our freedom continually lets itself be led away from God. “But since God himself took a human heart and has thus steered human freedom towards what is good, the freedom to choose evil no longer has the last word. From that time forth, the word that prevails is this: ‘In the world you will have tribulation, but take heart; I have overcome the world.’ The message of Fátima invites us to trust in this promise.”
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