The purpose of Part II of this two-part document (1) is to illustrate close relation of the purpose and intent of the Second Vatican Council to the Third Part of the Secret of Fatima.
Quoting from Part I of this two-part document:
The Vatican Council II was called to order by H.H. John XXIII on October 11, 1962 and was concluded by H.H. Paul VI on September 8, 1965. Its intent was to open the proverbial windows of the church and let some fresh air in. Our interpretation of said intent was to salvage what was left of the Faith which had turned into an idolatrous pagan religion .
We stated in an earlier document published on February 11, 2000, that:
If we stand back and take a good look at the events in the Roman Catholic Church and the world since H.H. John XXIII ascended to the Throne of Peter, one can almost guess with great certainty the contents of the third part of the Secret of Fatima
* H.H. John XXIII and H.H. Paul VI tried to prepare the Church, by means of the Vatican Council II, for what they knew was to come .
* H.H. Paul VI declared that the smoke of satan had entered in the Church and quickly abrogated the canon requiring official approval for the publication of documents relating to Marian Apparitions which were not yet approved by the Church Administration. By doing so, he opened the doors for Heaven to speak freely and undisturbed to the faithful in spite of the fact that the enemies of God were already well entrenched within the Hierarchy.
* H.H. John Paul II, symbolically wrapping up the work of John XXIII and Paul VI, thus the name John Paul, did not stop traveling the world, personally Evangelizing it. He knew how serious the situation was, how little time is left and that most of the clergy and Hierarchy continues to occupy itself with worldly matters while neglecting the flock.If one studies all Encyclicals published by H.H. John XXIII, Paul VI and John Paul II through his 10th Encyclical and try to visualize what the Roman Pontiffs were attempting to remedy with most of them, one would then come to know the third part of the Secret of Fátima.
Therefore, for satan's plan to continue, as it was intended, a great effort has been made to denounce the Vatican Council II and blame all on it - openly or subtlety.
The backdrop of this document will be the Vatican Council II Opening Speech delivered by H.H. John XXIII on October 11, 1962 (2).
It should be noted at this point that said opening speech was published by the Vatican (3a)(3b) only in Latin, Italian and Portuguese - the mother tongue of Fatima.
For the convenience of the reader we will reproduce below the English translation of the full text of the speech, highlighting in bold script what we consider relevant key portions. Our comments will be insterspersed within the text using italic script.
We realize that the text contains many points that could be discussed and commented upon, however, we are focusing on the items that may have a relation to the Secret of Fatima.
Opening Speech to the
Vatican II Council
Pope John XXIII
October 11, 1962
I. Mother Church rejoices that, by the singular gift of Divine Providence, the longed-for day has finally dawned when – under the auspices of the virgin Mother of God, whose maternal dignity is commemorated on this feast – the Second Vatican Ecumenical Council is being solemnly opened here beside St. Peter's tomb.
Notice that the Holy Name of Mary appears in the first sentence. It is obvious what he has in mind. That is further underscored by the exclusivity granted to the Portuguese (the language of Fatima) as we indicated above.
II. The Ecumenical Councils of the Church
1. The Councils–both the twenty ecumenical ones and the numberless others, also important, of a provincial or regional character which have been held down through the years–all prove clearly the vigour of the Catholic Church and are recorded as shining lights in her annals.
2. In calling this vast assembly of bishops, the latest and humble successor to the Prince of the Apostles who is addressing you intended to assert once again the magisterium (teaching authority), which is unfailing and endures until the end of time, in order that this magisterium, taking into account the errors, the requirements, and the opportunities of our time, might be presented in exceptional form to all men throughout the world.
We can easily discern the obvious intent of "letting some air and light in" - a period of deep introspection to then proceed to make the necessary amends.... while keeping in mind the concept of "end of time" (although the Pope incorrectly referred to "the end of time", rather than "the end of these times").
3. It is but natural that in opening this Universal Council we should like to look to the past and to listen to its voices whose echo we like to hear in the memories and the merits of the more recent and ancient Pontiffs, our predecessors. These are solemn and venerable voices, throughout the East and the West, from the fourth century to the Middle Ages, and from there to modern times, which have handed down their witness to those Councils. They are voices which proclaim in perennial fervour the triumph of that divine and human institution, the Church of Christ, which from Jesus takes its name, its grace, and its meaning.
"...from the fourth century to the Middle Ages"? Do note that he is clearly highlighting the moment when the Church went off the track and became the Imperial Church as the beginning of the errors needed to be taken into account.
4. Side by side with these motives for spiritual joy, however, there has also been for more than nineteen centuries a cloud of sorrows and of trials. Not without reason did the ancient Simeon announce to Mary the mother of Jesus, that prophecy which has been and still is true: "Behold this child is set for the fall and the resurrection of many in Israel, and for a sign which shall be contradicted" ( Lk. 2: 34 ) . And Jesus Himself, when He grew up, clearly outlined the manner in which the world would treat His person down through the succeeding centuries with the mysterious words: "He who hears you, hears me" (Ibid. 10:16), and with those others that the same Evangelist relates: "He who is not with me is against me and he who does not gather with me scatters" (Ibid. 11 :23).
Do note that in this case - when accounting for sorrows and trials - he does take into account the full nineteen centuries and not only the post Constantine fifteen century period.
5. The great problem confronting the world after almost two thousand years remains unchanged. Christ is ever resplendent as the center of history and of life. Men are either with Him and His Church, and then they enjoy light, goodness, order, and peace. Or else they are without Him, or against Him, and deliberately opposed to His Church, and then they give rise to confusion, to bitterness in human relations, and to the constant danger of fratricidal wars.
Here John XXIII shows a very selective memory or does not want to "show his hand" so early in the proverbial game. Who could be guiltier of "fatricidal war" than the "Christian" Crusaders, who, with the Blessing of Rome, pillaged and plundered Constantinople while slaughtering all Christians in sight? How could the organization John XXIII heads be "His Church" when it has slaughtered anyone who would oppose the dictatorial powers of his predecessors? [May those who believe we are John XXIII-philes take note that he is not exempt from severe criticism when it is called for.]
6. Ecumenical Councils, whenever they are assembled, are a solemn celebration of the union of Christ and His Church, and hence lead to the universal radiation of truth, to the proper guidance of individuals in domestic and social life, to the strengthening of spiritual energies for a perennial uplift toward real and everlasting goodness.
7. The testimony of this extraordinary magisterium of the Church in the succeeding epochs of these twenty centuries of Christian history stands before us collected in numerous and imposing volumes, which are the sacred patrimony of our ecclesiastical archives, here in Rome and in the more noted libraries of the entire world.
III. The Origin and Reason for the Second Vatican Ecumenical Council
1. As regards the initiative for the great event which gathers us here, it will suffice to repeat as historical documentation our personal account of the first sudden bringing up in our heart and lips of the simple words, "Ecumenical Council." We uttered those words in the presence of the Sacred College of Cardinals on that memorable January 25, 1959, the feast of the Conversion of St. Paul, in the basilica dedicated to him. It was completely unexpected, like a flash of heavenly light, shedding sweetness in eyes and hearts. And at the same time it gave rise to a great fervour throughout the world in expectation of the holding of the Council.
It seems that Mary helped him understand the purpose and meaning of such "heavenly flash" on August 17, 1959 when, according to the Cardinal Bertone's book on Fatima (4) : "Alfredo Cardinal Ottaviani, brought the envelope containing the Third Secret to the papal apartments, where John XXIII opened it..." Of course, we believe what we read about this in Bertone's book because it is coherent with what we know and certainly not because it was in a book, allegedly written by a Cardinal and Blessed by Benedict XVI.
2. There have elapsed three years of laborious preparation, during which a wide and profound examination was made regarding modern conditions of faith and religious practice, and of Christian and especially Catholic vitality.
3. These years have seemed to us a first sign, an initial gift of celestial grace.
4. Illuminated by the light of this Council, the Church–we confidently trust–will become greater in spiritual riches and gaining the strength of new energies therefrom, she will look to the future without fear. In fact, by bringing herself up to date where required, and by the wise organization of mutual co-operation, the Church will make men, families, and peoples really turn their minds to heavenly things.
..."turn their minds to heavenly things" as opposed to what had become the practice of Catholicism (not its "teaching" but its "practice") which had become closer to Santeria or even Voo Doo - something that can still be readily seen in many places in allegedly "Super Catholic" Spain.
5. And thus the holding of the Council becomes a motive for wholehearted thanksgiving to the Giver of every good gift, in order to celebrate with joyous canticles the glory of Christ our Lord, the glorious and immortal King of ages and of peoples.
IV. The Opportunity to Hold the Council
1. The opportuneness of holding the Council is, moreover, venerable brothers, another subject which it is useful to propose for your consideration. Namely, in order to render our Joy more complete, we wish to narrate before this great assembly our assessment of the happy circumstances under which the Ecumenical Council commences.
2. In the daily exercise of our pastoral office, we sometimes have to listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure. In these modern times they can see nothing but prevarication and ruin. They say that our era, in comparison with past eras, is getting worse, and they behave as though they had learned nothing from history, which is, none the less, the teacher of life. They behave as though at the time of former Councils everything was a full triumph for the Christian idea and life and for proper religious liberty.
3. We feel we must disagree with those prophets of gloom, who are always forecasting disaster, as though the end of the world were at hand.
This is a clear message that the end of the world is not at hand and that in these modern times, just as before, most of what can be seen is prevarication and ruin. It is really a message of hope which, using common American English slang, states: "We are up to our necks in alligators, but, if we finally get our act together, by learning from history, there is indeed hope." What the poor man maybe had not realized was that it was too late to stop what was to come, but, the suffering could certainly be mitigated by letting "some fresh" air in.
4. In the present order of things, Divine Providence is leading us to a new order of human relations which, by men's own efforts and even beyond their very expectations, are directed toward the fulfilment of God's superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church.
Read: Our function is not to glorify (auto-sanctify) ourselves; our function is to serve God so that His superior and Inscrutable designs are fulfilled.
5. It is easy to discern this reality if we consider attentively the world of today, which is so busy with politics and controversies in the economic order that it does not find time to attend to the care of spiritual reality, with which the Church's magisterium is concerned. Such a way of acting is certainly not right, and must justly be disapproved. It cannot be denied, however, that these new conditions of modern life have at least the advantage of having eliminated those innumerable obstacles by which, at one time, the sons of this world impeded the free action of the Church. In fact, it suffices to leaf even cursorily through the pages of ecclesiastical history to note clearly how the Ecumenical Councils themselves, while constituting a series of true glories for the Catholic Church, were often held to the accompaniment of most serious difficulties and sufferings because of the undue interference of civil authorities. The princes of this world, indeed, sometimes in all sincerity, intended thus to protect the Church. But more frequently this occurred not without spiritual damage and danger, since their interest therein was guided by the views of a selfish and perilous policy.
It should read: "...with which the Church's magisterium should have been concerned" ....
If they had been sincerely concerned with what Jesus Christ intended, the "undue interference" of civil authorities would not have been a problem as it was in France, for example (5). We must - once again, and a thousand times if necessary - remind all that John Bosco launched a major Religious Order from Italy in the 19th Century with the complicity of the Italian Minister who could be labeled "Mr. AntiClericalism" while, at the same time Bosco had to fight the Roman Curia to approve it. (6)
6. In this regard, we confess to you that we feel most poignant sorrow over the fact that very many bishops, so dear to us are noticeable here today by their absence, because they are imprisoned for their faithfulness to Christ, or impeded by other restraints. The thought of them impels us to raise most fervent prayer to God. Nevertheless, we see today, not without great hopes and to our immense consolation, that the Church, finally freed from so many obstacles of a profane nature such as trammeled her in the past, can from this Vatican Basilica, as if from a second apostolic cenacle, and through your intermediary, raise her voice resonant with majesty and greatness.
Exactly what did he expect? "Faithfulness to Christ" does not mean meddling in local politics or preaching revolt from the pulpit. Even illuminated John XXIII could not intellectually process the fact that the Romans did not interfere with Jesus Ministry - as a matter of fact, if anything it was welcome for He was preaching Peace and submission to the legitimate authorities.
V. Main Objective of the Council: The Defense and Advancement of Doctrine
1. The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.
2. That doctrine embraces the whole of man, composed as he is of body and soul. And, since he is a pilgrim on this earth, it commands him to tend always toward heaven.
John XXIII appears to have not yet realized that what needed to be taught more efficaciously was the Holy Word of God. The Evangelization failed - from the 4th Century on - because teaching the Church doctrine became their objective at the expense of the Supreme and Holy Word of God - even in its adulterated form (7).
3. This demonstrates how our mortal life is to be ordered in such a way as to fulfil our duties as citizens of earth and of heaven, and thus to attain the aim of life as established by God. That is, all men, whether taken singly or as united in society, today have the duty of tending ceaselessly during their lifetime toward the attainment of heavenly things and to use, for this purpose only, the earthly goods, the employment of which must not prejudice their eternal happiness.
Hallelujah! If all efforts of the Church Administration could be effectively directed to that end, we would be transported to Paradise in the proverbial "blink of the eye". Unfortunately, the "Princes" of the Church are not about to give up their Princely life, with its very worldly benefits (8).
4. The Lord has said: "Seek first the kingdom of Cod and his justice" (Mt. 6:33). The word "first" expresses the direction in which our thoughts and energies must move. We must not, however, neglect the other words of this exhortation of our Lord, namely: "And all these things shall be given you besides" (Ibid. ). In reality, there always have been in the Church, and there are still today, those who, while seeking the practice of evangelical perfection with all their might, do not fail to make themselves useful to society. Indeed, it from their constant example of life and their charitable undertakings that all that is highest and noblest in human society takes its strength and growth.
5. In order, however, that this doctrine may influence the numerous fields of human activity, with reference to individuals, to families, and to social life, it is necessary first of all that the Church should never depart from the sacred patrimony of truth received from the Fathers. But at the same time she must ever look to the present, to the new conditions and new forms of life introduced into the modern world, which have opened new avenues to the Catholic apostolate.
Do notice - Now the "truth" came from the Fathers.... not from Jesus or the Sacred Scriptures. And even John XXIII still wondered why God has allowed them to be persecuted over and over again throughout the centuries.
6. For this reason, the Church has not watched inertly the marvellous progress of the discoveries of human genius, and has not been backward in evaluating them rightly. But, while following these developments, she does not neglect to admonish men so that, over and above sense–perceived things–they may raise their eyes to God, the Source of all wisdom and all beauty. And may they never forget the most serious command: "The Lord thy God shall thou worship, and Him only shall thou serve" (Mt. 4:10; Lk. 4:8), so that it may happen that the fleeting fascination of visible things should impede true progress.
Then we ask, if you recognize God as the Source of all wisdom and beauty... Why in, His Holy Name we ask, don't you and your Princely predecessors obey Him?
Maybe Galileo and Hypatia of Alexandria (9) could answer that.
VI. How Should the Truth Be Promoted
1. The manner in which sacred doctrine is spread, this having been established, it becomes clear how much is expected from the Council in regard to doctrine.
2. That is, the Twenty-first Ecumenical Council, which will draw upon the effective and important wealth of juridical, liturgical, apostolic, and administrative experiences, wishes to transmit the doctrine, pure and integral, without any attenuation or distortion, which throughout twenty centuries, notwithstanding difficulties and contrasts, has become the common patrimony of men. It is a patrimony not well received by all, but always a rich treasure available to men of good will.
Absolutely! Make all the doctrine coherent with the teachings of God!
3. Our duty is not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves with an earnest will and without fear to that work which our era demands of us, pursuing thus the path which the Church has followed for twenty centuries.
4. The salient point of this Council is not, therefore, a discussion of one article or another of the fundamental doctrine of the Church which has repeatedly been taught by the Fathers and by ancient and modern theologians, and which is presumed to be well known and familiar to all.
Now he is speaking about the fundamental doctrine of the Church, and that is another story. Such fundamental doctrine, as we have expressed elsewhere (10) is coherent with the Holy Word of God, thus unchangeable.
5. For this a Council was not necessary. But from the renewed, serene, and tranquil adherence to all the teaching of the Church in its entirety and preciseness, as it still shines forth in the Acts of the Council of Trent and First Vatican Council, the Christian, Catholic, and apostolic spirit of the whole world expects a step forward toward a doctrinal penetration and a formation of consciousness in faithful and perfect conformity to the authentic doctrine, which, however, should be studied and expounded through the methods of research and through the literary forms of modern thought. The substance of the ancient doctrine of the deposit of faith is one thing, and the way in which it is presented is another. And it is the latter that must be taken into great consideration with patience if necessary, everything being measured in the forms and proportions of a magisterium which is predominantly pastoral in character.
Finally! The crux of the problem! The problem is not - and has never been - the Faith, it is how it has been taught - by word and deed!
VII. How to Repress Errors
1. At the outset of the Second Vatican Council, it is evident, as always, that the truth of the Lord will remain forever. We see, in fact, as one age succeeds another, that the opinions of men follow one another and exclude each other. And often errors vanish as quickly as they arise, like fog before the sun.
2. The Church has always opposed these errors. Frequently she has condemned them with the greatest severity. Nowadays however, the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnations. Not, certainly, that there is a lack of fallacious teaching, opinions, and dangerous concepts to be guarded against and dissipated. But these are so obviously in contrast with the right norm of honesty, and have produced such lethal fruits that by now it would seem that men of themselves are inclined to condemn them, particularly those ways of life which despise God and His law or place excessive confidence in technical progress and a well-being based exclusively on the comforts of life. They are ever more deeply convinced of the paramount dignity of the human person and of his perfection as well as of the duties which that implies. Even more important, experience has taught men that violence inflicted on others, the might of arms, and political domination, are of no help at all in finding a happy solution to the grave problems which afflict them.
The Church: "Mother Church", "Spouse of Christ", "Body of Christ" and eventually "Daughter of Mary"; and
"The truth of the Lord remains forever" - a truth that includes Mercy - but, before, the medicine used was severity and not Mercy.
One may wonder: Do these gentlemen listen to what they say - H.H. John XXIII included?
However, if we take them as Catholic "buzz words" we will understand why H.H. John XXIII has loaded his opening speech with them - he does not want to antagonize any of the participants in the early stages of the Council - particularly the traditionalists who have the backing of "old money".
3. That being so, the Catholic Church, raising the torch of religious truth by means of this Ecumenical Council, desires to show herself to be the loving mother of all, benign, patient, full of mercy and goodness toward the brethren who are separated from her. To mankind, oppressed by so many difficulties, the Church says, as Peter said to the poor who begged alms from him: "I have neither gold nor silver, but what I have I give you; in the name of Jesus Christ of Nazareth, rise and walk" (Acts 3:6). In other words, the Church does not offer to the men of today riches that pass, nor does she promise them merely earthly happiness. But she distributes to them the goods of divine grace which, raising men to the dignity of sons of God, are the most efficacious safeguards and aids toward a more human life. She opens the fountain of her life-giving doctrine which allows men, enlightened by the light of Christ, to understand well what they really are, what their lofty dignity and their purpose are, and, finally, through her children, she spreads everywhere the fullness of Christian charity, than which nothing is more effective in eradicating the seeds of discord, nothing more efficacious in promoting concord, just peace, and the brotherly unity of all.
Although we take issue with the wording "fountain of her life-giving doctrine" since it should be "fountain of her life-giving Sacraments", we cannot but agree fully with such lofty ideals. The question that should be answered is: Why has that not been done for the last sixteen centuries?.... and that is precisely the underlying subliminal question H.H. John XXIII is raising at the opening of the Council. Almost as if he were saying: "Exactly what part of what Jesus Christ charged us to do you not quite understand?"
VIII. The Unity of the Christian and Human Family Must Be Promoted
1. The Church's solicitude to promote and defend truth derives from the fact that, according to the plan of God, who wills all men to be saved and to come to the knowledge of the truth (l Tim. 2:4), men without the assistance of the whole of revealed doctrine cannot reach a complete and firm unity of minds, with which are associated true peace and eternal salvation.
2. Unfortunately, the entire Christian family has not yet fully attained this visible unity in truth. The Catholic Church, therefore, considers it her duty to work actively so that there may be fulfilled the great mystery of that unity, which Jesus Christ invoked with fervent prayer from His heavenly Father on the eve of His sacrifice. She rejoices in peace, knowing well that she is intimately associated with that prayer, and then exults greatly at seeing that invocation extend its efficacy with salutary fruit, even among those who are outside her fold.
In case the attendants missed the "underlying subliminal question" alluded to in our prior comment - H.H. John XXIII is spoon feeding it to them.
Indeed, if one considers well this same unity which Christ implored for His Church, it seems to shine, as it were, with a triple ray of beneficent supernal light: namely, the unity of Catholics among themselves, which must always be kept exemplary and most firm; the unity of prayers and ardent desires with which those Christians separated from this Apostolic See aspire to be united with us; and the unity in esteem and respect for the Catholic Church which animates those who follow non-Christian religions.
3. In this regard, it is a source of considerable sorrow to see that the greater part of the human race–although all men who are born were redeemed by the blood of Christ–does not yet participate in those sources of divine grace which exist in the Catholic Church. Hence the Church, whose light illumines all, whose strength of supernatural unity redounds to the advantage of all humanity, is rightly described in these beautiful words of St. Cyprian:
"The Church, surrounded by divine light, spreads her rays over the entire earth. This light, however, is one and unique and shines everywhere without causing any separation in the unity of the body. She extends her branches over the whole world. By her fruitfulness she sends ever farther afield he rivulets. Nevertheless, the head is always one, the origin one for she is the one mother, abundantly fruitful. We are born of her, are nourished by her milk, we live of her spirit' (De Catholicae Eccles. Unitate, 5).
4. Venerable brothers, such is the aim of the Second Vatican Ecumenical Council, which, while bringing together the Church's best energies and striving to have men welcome more favourably the good tidings of salvation, prepares, as it were and consolidates the path toward that unity of mankind which is required as a necessary foundation, in order that the earthly city may be brought to the resemblance of that heavenly city where truth reigns, charity is the law, and whose extent is eternity (Cf. St. Augustine, Epistle 138, 3).
"Now - do you finally understand the purpose of the Council?" It seems that he is asking the audience.
IX. In Conclusion
1. Now, "our voice is directed to you" (2 Cor. 6:11 ) venerable brothers in the episcopate. Behold, we are gathered together in this Vatican Basilica, upon which hinges the history of the Church where heaven and earth are closely joined, here near the tomb of Peter and near so many of the tombs of our holy predecessors, whose ashes in this solemn hour seem to thrill in mystic exultation.
2. The Council now beginning rises in the Church like daybreak, a forerunner of most splendid light. It is now only dawn. And already at this first announcement of the rising day, how much sweetness fills our heart. Everything here breathes sanctity and arouses great joy. Let us contemplate the stars, which with their brightness augment the majesty of this temple. These stars, according to the testimony of the Apostle John (Apoc. 1:20), are you, and with you we see shining around the tomb of the Prince of the Apostles, the golden candelabra. That is, the Church is confided to you (Ibid.).
There is another point of view regarding the mentioned stars, also brought to our attention by John:
And his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the woman who was ready to be delivered; that, when she should be delivered, he might devour her son. [Apoc. 12:4]
We can almost hear John XXIII think "If the shoe fits, wear it!"
We see here with you important personalities, present in an attitude of great respect and cordial expectation, having come together in Rome from the five continents to represent the nations of the world.
3. We might say that heaven and earth are united in the holding of the Council–the saints of heaven to protect our work, the faithful of the earth continuing in prayer to the Lord, and you, seconding the inspiration of the Holy Spirit in order that the work of all may correspond to the modern expectations and needs of the various peoples of the world.
This requires of you serenity of mind, brotherly concord moderation in proposals, dignity in discussion, and wisdom of deliberation.
"Exactly the way in which we have not conducted ourselves in the las sixteen centuries" - we could hear him say under his breath.
4. God grant that your labours and your work, toward which the eyes of all peoples and the hopes of the entire world are turned, may abundantly fulfil the aspirations of all.
5. Almighty God! In Thee we place all our confidence, not trusting in our own strength. Look down benignly upon these pastors of Thy Church. May the light of Thy supernal grace aid us in taking decisions and in making laws. Graciously hear the prayers which we pour forth to Thee in unanimity of faith, of voice, and of mind.
6. O Mary, Help of Christians, Help of Bishops, of whose love we have recently had particular proof in thy temple of Loreto, where we venerated the mystery of the Incarnation dispose all things for a happy and propitious outcome and, with thy spouse, St. Joseph, the holy Apostles Peter and Paul St. John the Baptist and St. John the Evangelist, intercede for us to God.
He opened the address with the Holy Name of Mary in his lips and he also closes it with Her while reminding all that not all Bishops are Christians!
7. To Jesus Christ, our most amiable Redeemer, immortal King of peoples and of times, be love, power, and glory forever and ever.
It is quite obvious that H.H. John XXIII had very clear in his mind what to accomplish with Vatican II - (he thought he could) avert te fulfillment of the Third Part of the Secret of Fatima by bringing the Church Administration in line with the Will of God.
(1) Document Part I
(2) Source for English Translation
(3a) Vatican Originals
(3b) Portuguese Original
(4) The Last Secret of Fatima - Cardinal Tarcisio Bertone, p. 12
(5) The French Revolution
(6) The Trajectory of Don Juan Bosco
(7) Biblical Literalism : Part I and Part II
(8) For example....
(9) Hypatia of Alexandria
Published on the Feast of the Corpus Christi - June 11, 2009