Subj: Translation of Press Release - Fatima - Vatican Holy See
Date: 6/26/00 4:40:47 AM Pacific Daylight Time
From: (jking)

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 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:

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 ]

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 ]