Fatima — RUSSIA
The Great Scandal

   In this the last of our series of articles from the book Fatima ante la Esfinge by Father Alonso, the reality of Communism as a perverse social system and its detrimental effect on the Faith is demonstrated. Statements of Popes and Episcopacies throughout the world, from both the 19th and 20th Centuries hear this nut The Message of Fatima ties in with and parallels the reflections of Papal encyclicals and other Church documents that have warned the Faithful of the intrinsically evil nature of Communism.

The beauty, peace and tranquility within the Catholic Church worldwide will truly return when the Consecration of Russia is done as Our Lady requested.

   Read below how since the inception of Communism as a philosophy, and even before its implementation as a state-sponsored social system, the Holy Fathers and bishops have condemned it as the most pernicious of errors.

   With the concurrence between the Message of Fatima and the consistent teaching of the Popes and bishops, Father Alonso shows us a meeting of minds between Our Lady and the watchmen of Her Church militant on earth. Rather than compromise in any way with Communism, Our Lady of Fatima directs the Church to confront it head on. The Popes and bishops quoted continue to denounce it in the most openly condemnatory terms.

   "One cannot be both a sincere Catholic and a true Socialist," Pope Pius XI said. The opposition existing between state-sponsored atheism and the Catholic Religion is absolute and the war with Communism can only be won with the weapons that God has provided. Despite what they pretend, the Communists will not lay down their arms on their own without the specific supernatural graces of conversion which God will grant only through the collegial consecration of Russia.

   To better understand Father Alonso’s teachings on all these matters see the preceding issues of The Fatima Crusader to read the entire series: Issue No. 50, "Meaning of the Consecration of Russia"; Issue No. 51, "The True Meaning of the Consecration of Russia" ; Issue No. 52,"Meaning of the Consecration of Russia". See how Father Alonso’s insights as official archivist of Fatima are backed up by the Church Fathers and concur with the position always maintained by The Fatima Crusader. The pernicious errors of Communism will only be overcome when the request for the Consecration of Russia is done. It is only after the Consecration that peace will be given to the world as promised when Our Lady said, "In the end, My Immaculate Heart will triumph. The Holy Father will Consecrate Russia to Me. Russia will be converted, and a period of peace will be granted to the world."

by Father Joaquin Maria Alonso, S. T. D., Ph.D
(Official Archivist of Fatima)

   In the first part of this book we described atheistic Marxist Communism in its doctrine and practice, since its birth in the revolution of Red October, 1917, until the present time. The theory and the facts are there in its changeable and tormented history, demanding our utmost attention.

   The second part presented before our marveling eyes are the texts and true facts of the extraordinary case of Fatima. From the point of view of the history of salvation, the Message of Fatima has been "compromised" by Marxist-Leninist Communism. This has happened in a surprising way. Who could have predicted in 1917 and least of all, ignorant shepherd children, that the beast and the Angel, Bolshevik Russia and Fatima, would confront each other in this uniquely prophetic and charismatic way?

   This constitutes, without doubt, a great scandal. Fatima, today, is a great scandal from many points of view: as an unusual prophetic charism 1 in the Church of our time and as a tradition of piety profoundly rooted in the Catholic annals. It is like "an explosion of the supernatural" as the astonished Paul Claudel pointed out ... Unquestionably Fatima is today a scandal without precedent, having presented itself as the divine and providential remedy of that great plague that now corrupts a major part of humanity: atheistic and materialistic Communism.

   We wonder: what is there in the ever-evangelical and perfectly ecclesiastical Message of Fatima that the Magisterium of the Church would not have proclaimed a hundred times? What is the doctrine of the Church concerning Communism, which today has, by a special grace of God, been revealed to us at Fatima as the great scourge of humanity? Only by presenting that doctrine of the Magisterium, here summarized, can we dare to declare that scandal "edifying".

1. The Doctrine of the Popes

   Effectively, since the time of the Fathers, the social doctrine of the Church has already known and answered the social phenomena of "Communism" simply as a social-political doctrine. This is condemned precisely because it denies the natural right to own private property. It is not condemned precisely in so far as it is a theory that determines a social and even collective function of property. On the contrary, even from the earliest times the Church has condemned the doctrine that the ownership of private property has no social responsibilities such as is found in historical liberalism.

   The situation changed radically, however, after the revolutions of the 19th Century perverted fundamental natural law concepts in the areas of family, religion, and state. Even before Marx formulated his philosophy, Pope Pius IX, in 1846, contemplated the Communism of his time as a destroyer of all those values. He condemned it vehemently as "that abominable doctrine called Communism that is destructive of the natural law. Once accepted, it will very quickly cause the disappearance of all the rights, interests, properties and even human society itself." (Qui pluribus). The Pope explained that both Socialism and Communism are radically contrary to reason and the natural law. It is remarkable how Pius IX, as early as 1849, describes their actions:

   "The leaders, whether Communist or Socialist, even if they work with different methods and means, steadfastly have as a common objective the fostering of continual and habitual frustration on the part of laborers and men of humble condition who are deceived by a lying tongue and seduced by the promise of a happier state of life. It is caused, little by little, through acts each time more criminal. These leaders count on being served by their assistance in attacking the power of all higher authority, and for the plundering and dilapidation of the property of the Church, first and foremost in order to ultimately tread under foot all Divine and human rights, and to carry out the destruction of the cult of God and the ruin of all order in civil societies." (Nostis et Nobiscum)

   Pope Leo XIII, having wisely observed the changes suffered by the social system of his time — changes that were condemned by his predecessor — called Communism "that deadly plague" because it persists in holding the following monstrous opinions:

a) It negates all obedience to legitimate authority.

b) It denies all rights to private property.

c) It denies all fundamental family values: "You know" – he says in Rerum Novarum — that the theories of Socialism dissolve the family almost completely. As a result of having lost the strength that comes with a religious marriage, the family sees how both the parental authority over the children and the respect and obedience of the children towards their parents relax."

   In the great encyclical Rerum Novarum Pope Leo XIII, although recognizing the just ideals pursued by Socialism, cannot do less than condemn it in its fundamental doctrines and active class warfare. And he says that, the remedy is much worse than the sickness that they claim to cure. Class warfare is expressly condemned:

   "The principal error, in the present dispute, is the belief that the two classes are enemies from birth; as if nature has armed the rich and the poor so that they would fight each other reciprocally in an obstinate duel. This affirmation is so irrational and false that the truth can be found in an absolutely opposite doctrine."

   The condemnation, therefore, is radical:

"The truth is that there exists such a difference between Communist/Socialist dogmas and the pure doctrine of Jesus Christ. There could not be a greater opposition".

2. Condemnation

   It has been Pope Pius XI, however, who gave the undivided attention of the Pontifical Magisterium to the theme considered by the Message of Fatima. The Pope addressed Communism, as has been put into practice by the Russian Bolsheviks, under the theory and practise of Lenin. The Encyclical Quadragesimo Anno has as its focus, above all, to analyze Socialism, which up to that point had been separated from the Radical Socialism which is Communism. He already expressly condemns Communism:

   "... it is a declared enemy of Holy Church and of the God of the same Church. Thus we judge it superfluous to warn the good and loyal sons of the Church against the impious and unjust character of Communism."

   Moderate Socialism is also equally condemned thus:

   "What do you say in the case of any moderate or mild type of Socialism, as regards class warfare and the abolition of private property; is it not already reprimanded by these elements? In this case, with this type of Socialism, will it cease being contrary by its nature to the Christian religion? Whether Socialism be considered as a doctrine, or as a historical fact, or as a movement, if it really remain Socialism, it cannot be brought into harmony with the dogmas of the Catholic Church even after it has yielded to truth and justice in the points We have mentioned; the reason being that it conceives human society in a way diametrically opposed to Christian truth ...

   "... If, like all errors, Socialism contains a certain element of truth (and this the Supreme Pontiffs have never denied), it is nevertheless founded upon a doctrine of human society peculiarly its own, which is opposed to true Christianity. ‘Religious Socialism’ and ‘Christian Socialism’ are expressions implying a contradiction in terms. No one can be at the same time a sincere Catholic and a true Socialist."

   The greatest document of the Catholic Magisterium concerning Russian Communism, will, however, always be the stupendous Encyclical Divini Redemptoris of March 19, 1937, during the era in which Stalinist terror was the cause of innumerable martyrs in Russia. The encyclical begins by first of all, reaffirming the condemnations of previous Church documents; though judging that a new age required a new document. Later, it lucidly expounds the Communist doctrine, with its fundamental doctrines: dialectic materialism and atheism, pointing out the terrible fruits, for example in Spain:

   "Even where, as witness Our beloved Spain, the scourge of Communism has not yet had time enough to exercise to the full the logical effect of its theories, it has, alas, found compensation in the fiercer violence of its attack. Not only this or that church or isolated monastery was sacked, but as far as possible every church and every monastery was destroyed. Every vestige of the Christian religion was eradicated, even though intimately linked with the rarest monuments of art and science! The fury of Communism has not confined itself to the indiscriminate slaughter of bishops and thousands of priests and religious of both sexes; it searches out, above all, those who have been devoting their lives to the welfare of the working-classes and the poor. Above all the majority of its victims have been laypeople of all conditions and classes. Even up to the present moment, masses of them are slain almost daily for no other offense than the fact that they are good Christians or at least opposed to atheistic Communism. And this fearful destruction has been carried out with a hatred and a savage barbarity one would not have believed possible in our age. No man of good sense, nor any statesman conscious of his responsibility can fail to shudder at the thought that what is happening today in Spain may perhaps be repeated tomorrow in other civilized countries."

   You cannot say, stressed the Pope — that similar atrocities are a transitory phenomenon that customarily accompany all great revolutions. If the idea of God is torn out of the hearts of men, their passions by necessity drive them to the most ferocious barbarity. Unfortunately this is what we are seeing:

   "For the first time in history we are witnessing a struggle between man and ‘all that is called God,’ that is cold-blooded in purpose and mapped out to the least detail. Communism is by its nature antireligious. It considers religion ‘the opiate of the people’ because the principles of religion which speak of a life beyond the grave dissuade the proletariat from the dream of a Soviet paradise that is of this earth."

   He warns the bishops to put the Faithful on their guard against the tactics and ambushes of Communism when it tries to lure Catholics:

   "See to it, Venerable Brethren, that the Faithful do not allow themselves to be deceived! Communism is intrinsically evil, and no one who would save Christian civilization may collaborate with it in any undertaking whatsoever. Those who permit themselves to be deceived into lending their aid towards the triumph of Communism in their own country, will be the first to fall victims of their error. And the greater the antiquity and grandeur of the Christian civilization in the regions where Communism successfully penetrates, so much more devastating will be the hatred displayed by the Godless."

   The servant of God, Pope Pius XII has denounced Communism many times, always emphasizing that his condemnation is based on religious motives:

   "Always moved by these religious motives, the Church has condemned the diverse systems of Marxist Socialism. She always maintains this condemnation because it is her duty and her permanent right to preserve men from the influences that put their eternal salvation in danger." (Christmas Message 1942)

   In the message for Christmas 1955 Pope Pius XII, affirmed the same thing again, despite the fact that Russia participated on the side of the allies in World War II.

   "We reject Communism as a social system, by virtue of Christ’s doctrine; and this we of necessity affirm with regard to all the fundamentals of natural law. For this same reason, We reject the opinion that the Christian should view Communism today as a phenomenon or stage in the course of history that can be likened to a ‘moment’ in the necessary evolution of history: and therefore accepted as if it were decreed by divine Providence."

   On July 1, 1949, there appeared the Decree from the Holy Office that established the following regarding Communism:

   1. It is prohibited to become a member of the Communist Party, because: Communism is materialistic and anti-Christian; the Communist leaders, though in word promise not to attack religion, in point of fact, in doctrine and in practice, manifest themselves as contrary to God, to the true religion, and to the Church of Christ.

   2. It remains prohibited to publish, propagate, and read books, daily newspapers, magazines, and pamphlets that promote the doctrine or action of the Communists.

   3. Those who have been prohibited beforehand cannot be admitted to the Sacraments.

   4. The Faithful who profess the materialistic and anti-Christian doctrine of Communism; and principally those who defend it and propagate it, as apostates from the Catholic Faith, ipso facto, incur an excommunication reserved especially to the Apostolic See.

   Today, this decree retains, if not all its judicial force, certainly retains all its moral force to most seriously bind us in conscience to obey it.

3. Pope John XXIII and Pope Paul VI and Pope John Paul I.

   Popes John XXIII and Paul VI, in their declarations, have reaffirmed, first of all, the great governing principles of Popes Leo XIII, Pius XI and Pius XII; but they have also desired to move into an environment fraught with new and complex situations. For example, John XXIII recalled a distinction, already found by Pius XI:

   It is, therefore, especially to the point to make a clear distinction between false philosophical teachings regarding the nature, origin, and destiny of the universe and of man, and movements which have a direct bearing either on economic and social questions, or cultural matters of the organization of the state, even if these movements owe their origin and inspiration to these false tenets. While the teaching once it has been clearly set forth is no longer subject to change, the movements, precisely because they take place in the midst of changing conditions, are readily susceptible to change.

   This sentence moves in an "ideal" environment; and its application demands the highest prudence in order not to be disastrous. For example, is it possible that Communism, being what it is, theoretically, can work in "other" circumstances where the inalienable rights of God and of man are respected? Absolutely not! Sooner or later it would fail because of its inherent contradiction.

   As a result of that, on May 14, 1971, Pope Paul VI, in Octogesima Adveniens, condemned the position of the Christian that favored Marxist Communism in any way, saying:

   Therefore the Christian who wishes to live his faith and partake in a political activity, which he thinks of as service, cannot without contradicting himself adhere to ideological systems which radically or substantially go against his faith and his concept of man. He cannot adhere to the Marxist ideology, to its atheistic materialism, to its dialectic of violence and to the way it absorbs individual freedom in the collectivity, at the same time denying all transcendence to man and his personal and collective history.

   After Octogesima Adveniens Paul VI was moved by a thousand difficult distinctions to create a hypothetical plurality of options for the Christian. At any rate, seeing the difficulty of the application of these options, the Pope finally recommended that they may be acted upon only with maximum prudence, in practice. Indeed, when Paul VI found himself faced with the reality of a difficult situation whereby Communism threatened to take power in Italy, he did not hesitate to condemn it in a more vehement manner, saying, for example, in June 1976:

   The adherence (to Communism) is still less conformable to the civic, moral, social, and religious duties, and therefore less acceptable, especially if this adherence is a public or political expression, that is because ideological motives and historical experience, show it to be radically contrary to our religious conception of life."

   Pope John Paul I hardly had time to exercise his Magisterium. However, on September 20, 1978, he declared:

   "I think that the Magisterium of the Church will never insist enough in presenting and recommending the solution to the great problems of freedom, justice, peace, and development; and Catholic laymen will never fight enough to resolve these problems.

   But, it is an error to affirm that: Political, economic, and social freedom coincides with salvation in Christ Jesus; that the Regnum Dei (Kingdom of God) is identified with the Regnum hominis (Kingdom of Man); that, ubi Lenin, ibi Jerusalem (that where Lenin is, there is Jerusalem, the definitive homeland)."

4 . The World Episcopate

   These pontifical teachings illustrate the practical and doctrinal arguments against Marxist atheistic Communism. They are echoed by diverse episcopates worldwide. We offer as proof some of the following texts:

   "Will it be necessary that we condemn Communism one more time? We request loyal adherence to the directives of the Pope regarding the necessity of an always attentive discernment on the part of those that have to deal with those who make class warfare a political practice, a fight that leads inevitably to a type of totalitarian and violent society, incompatible with Christian faith, irreconcilable with the Christian vision of man and of society and do not offer any guarantee for the integral promotion of the person and the community." (Episcopate of Paraguay, 1977)

   "In respect to the first aspect (Marxism as a philosophy and a cosmic vision), the emphasis is on Marxism, at least under its classical form, Marxism-Leninism, as in those socialist countries that recognize Marxism as their inspiration and profess it in an official manner. It is presented as a vision of the cosmos, that is to say as a global interpretation of reality, in particular of man and of society. Marxism places man in the center of the universe and history; and for this reason considers itself as a form of humanism. In this Marxist "Humanism" — that is to say in the image and type of man and society which Marxism desires to create — the Church uncovers, as in everything that is not of Jesus Christ and His Gospel, an ambivalent reality. Marxism, in so far as it is materialistic, disregards and denies the dimensions of man which are the most important for the Christian: his spiritual transcendence, his orientation toward God." (Episcopate of Chile, 1971)

   "Justice is one thing and Marxism is another. We do not say that in Marxism everything is erroneous or bad. But backed up by the experience of half a century of Communism, we say that the Marxist philosophy, for which atheism is essential, the Marxist morality — in particular the political morality, and in a general sense the Marxist mentality, are incompatible with the Christian faith, the morality of the Bible and the political conduct which is deduced from it." (Episcopate of Chile, 1968)

   "We remind priests in the first place and also the Faithful in particular, that a disciple of Christ cannot embrace, even to a limited extent, in the disguise of the purely political cause, materialistic and atheistic doctrines, because materialism and atheism are evidently incompatible with the Gospel of Jesus Christ." (Episcopate of Ecuador, 1976)

   "Atheistic Communism cannot save the world; if it should triumph, the world would perish. It is our duty to combat Communism with all our forces; we must fight against their interests and against those who adhere to Communism." (Episcopate of Holland, 1947)

   "There is no reconciliation possible between Christianity and historical Communism. What separates us and radically divides us is the reality of God and of the human soul. What divides us is the Gospel of love. Between atheistic Communism and the Christian there is not only the whole distance from man to Christ, but even more — the knowledge of the human soul, as even the pagan philosophers themselves saw it. All the dimensions of man separate Communism from Christianity. Their radical separation from us becomes more serious still, because of their militant atheism, through that spirit of hatred, revolution, and ambition that abandons the reins of the revolution to the baser instincts." (Cardinal Cerejeira, 1947)

   "Will Communism in the future become more of an enemy to us and to religion? — Without any doubt. It is a declared enemy; and we should not believe its leaders, not even when they tell us that they want to respect religion. Why? Because in reality, as much by their doctrine as by their action everywhere — and there is not a single example to the contrary — Communism shows itself to be hostile to God, to the true religion and to the Church of Christ. Can it be said we are creating anti-Communist (propaganda)? No; we denounce the error only, democratically, in plain language wherever it may be found, discovering its true face. However, he that is in error should always be treated with Christian sentiments and democratic attitudes." (Most Reverend Francisco Silva, Archbishop of Braga, August 1975)

   "From Leo XIII to Paul VI, the Popes have not ceased to condemn capitalism under all its forms: liberal, monolithic, or statist. But from Leo XIII to Paul VI the Popes have not ceased to condemn Communism, denouncing it as a remedy worse than the sickness. Marxism has not been truly liberated from the philosophy of economic liberalism that considers man, above all, as product and consumer." (Msgr. Matagrin, 1976)

   "These believers (who are collaborators with the Communists) do not, however, feel obliged to adhere to the atheistic ideology of Marxism and along with the rest (of Christians) they reject it. They remain Christians and they believe they remain as such. But can they continue to be so? Here is where the great ambiguity begins. We do not lose time in wanting to reconcile the irreconcilable, that is to say the Christian Faith, and the rejection of God which is one of the anterior conditions of the ‘Marxist logic’. Without wanting it, those Christians will inevitably allow themselves to be won over by the great illusion of what may be the ‘heresy of the century’; what amounts to almost a pseudo-religion: considering class warfare as something holy. The Marxist ideology considers class warfare as a necessity, still more as the motor of history, the absolute condition of progress." (Msgr. Elchinger, Strasbourg, 1976)

   "The militant Marxists today, in order to tranquilize the Christians, say to them: ‘When we take power, we will allow Christians the freedom of making their own decisions about the manner in which they believe they should live as Christians.’ It may be, but when the moment arrives, will the Christians still be in the position of deciding with complete liberty? We have the right to wonder, if we become victims of political circumstances or weakened by the political climate, will they not each time be less sensitive to the requirements of the Christian message?" (Msgr. Elchinger, 1977)

   "The French Bishops remind us that the Christian faith cannot be reconciled with Marxism. They give special note to the atheistic character of historical and dialectical materialism. The loyalty of Christians to their Faith determines their actions in history and society, to advance the rights of and loyalty to this Christian Faith. Those responsible for the Church call upon Christians to be clear-headed in their encounters with Marxism. They must shun putting Christian hope in the Marxist visions of history." (French Episcopate Declaration July 1977).

   "In the Communist plan, it is true that some Christians say that they are Communists and sincere Catholics at the same time. I do not doubt their Faith and their loyalty and I respect them. I respect all men. And I wish that Parisians would know that I respect them and I love them all, whoever they may be. But it is always a matter of individual cases and often complex situations. Some live their espousal of Communism by intellectual reflection, some by political action. Catholic workers have the experience of common struggle in a factory, in a union; they think that they can obtain better justice by being a militant or by joining the Communist party. But to one or the other I present this problem: after having reflected upon the problem it seems to me a contradiction of principle exists. One cannot be at the same time a good — and I insist about the (word) good — Communist and a good Christian; since a good Communist is Marxist and Marxism is atheistic by definition. That option does not allow for political pluralism. The believer puts God in his public life as much as in his private life. And he cannot order God into the closet when he joins a political party. The Communist Party has already said there exists incompatibility between the Catholic Faith and the Marxist philosophy." (Cardinal Marty, June 1977)

   "For her part, on different occasions, the Church, and the Holy See in particular, has defined the Catholic position concerning Marxist ideology, considering it under its materialist aspect, it is a doctrine essentially atheistic and anti-religious. It is this aspect which was referred to precisely in the decree published in July, 1949, by the then Holy Office; which emphasized that the profession of materialistic and anti-Christian Communism was an apostasy from the Faith, with all the consequences that this entails, understood also in the juridical and canonical order." (Archbishop Casaroli, 1972)

   "(Marxism and Communism are irreconcilable with the Gospel). We refer to concerns of a doctrinal nature, and founded upon experience, it is clear that in all parts of the world where Communism has come to power, the Church encounters difficulties. Also here in Italy, where the Communist Party has been in control for a long time now in the local administrations (as in Emilia Romagna or in Tuscany), the charitable institutions administered by religious foundations have been progressively marginalized and privatized until subsidies for all the institutions of this kind were prevented by law." (Cardinal Poletti, 1975)

   "Once the differences are put in full view, that correctly outline the position of the Church faced with the problems of Marxism-Communism, it is necessary to wonder if there is any concrete possibility of dialogue with it on the part of the Church today. But as I have said before, speaking of principles which cannot be renounced, the major obstacle to that truly disinterested and universal dialogue is, on the part of Atheistic Marxist Communism, the entirety of its philosophical and sociological conceptions about man and about history; the most fundamental of these manifestations being the negation of God." (Cardinal Benelli, 1976)

   "‘The Christian’, says Octogesima Adveniens, ‘who wants to live his Faith in a political action conceived as a service (to mankind) cannot, without contradicting himself, espouse ideological systems that are radically opposed to Christianity or in substantial points, to his Faith and to his conception of man. Even if those movements and doctrines proclaim appreciable human ideals that strive to confront problems of urgent necessity, since they neglect primordial values like the integral vision of man, of his history and of his relation to God, they do not deserve credibility and lead inevitably to other forms of slavery that seem to us to be fully at work in our country already. One cannot be at the same time a Christian and a Marxist’." (Italian Episcopate, December 1975)

   Thus, the Message of Fatima that presents Soviet Communism as a fountain of errors, dissensions, wars, and in general, as a great enemy of God, has been anticipated and confirmed by the strongest condemnations of Communism by the Church’s Magisterium. Can Communism, someday, cease being "intrinsically evil"? There are some that speculate with the ideological possibility. It seems evident, however, that historical Communism, in reality being materialist and atheist, would have to give up being what it is, and become a different thing entirely — if such a thing could happen.

   We cannot enter into the intentions or various interpretations of Marxism, and of the various forms of socialism, nor can we consider the many revisions, in particular, which are promoted so boldly, such as "Eurocommunism." It only seems evident that if we strip Communism of its historical materialism and fundamental scientific atheism; if we witness an absolute change of tactics and practice, (e.g. respecting the principles of religion and human rights), then Communism would cease to be what it is and, indeed, would be "another thing."

   That "other" thing, however, does not interest the Message of Fatima, as that "other" thing is not a harbinger of conversion. The scandal, therefore, of joining "Fatima — Russia" is not distinct from the scandal of joining "Christian-Communist, materialist, atheist faith." Our book was intended to be a tangible proof of all of this.

   If this book were to be silenced, the very stones would cry out ...

Footnote:

1. A divinely inspired gift, grace, or talent.

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