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The Devil’s Final Battle
Introduction


        A great crime has been committed against the Catholic Church and the world at large. The perpetrators of this crime are men who hold high offices in the Catholic hierarchy; their names will be introduced in the course of this presentation.

        The victims of this crime include you and your loved ones. The consequences of the crime have already been catastrophic, and if those responsible are not turned from their current course very soon, the ultimate result will be nothing short of apocalyptic in its dimensions. Indeed, even non-Catholics and unbelievers have the sense today that the world is heading toward an apocalypse. The commission of this crime is one of the principal reasons that this is so.

        The subject matter of the crime that concerns us is commonly known as the Message of Fatima. In 1917 the Mother of God consigned to three saintly children at Fatima, Portugal a message of utmost urgency for the Church and mankind; a message authenticated by an unprecedented public miracle predicted three months in advance and witnessed by 70,000 people; a message whose prophecies of future world events have thus far been fulfilled to the letter; a message pronounced worthy of belief by the highest authorities of the Catholic Church; a message whose authenticity is attested to by a succession of Popes, including the reigning Pope, who has himself alluded repeatedly to the apocalyptic elements of the message.

        The nature of the crime is a systematic attempt, since the year 1960, to conceal, misrepresent and deny the authenticity of this message even as its alarming prophecies are being fulfilled before our very eyes. As we will prove, this attempt to murder the Message of Fatima has been perpetrated by none other than churchmen at the very summit of the Catholic hierarchy—men who belong to the Vatican apparatus that surrounds an ailing and increasingly debilitated Pope.

        Every crime has a motive, assuming the criminal is not insane. The men involved in this crime are not insane, and we believe they do have a motive. While motive may sometimes be difficult to prove, the evidence of motive in this case is abundant.

        Without presuming that the perpetrators are conscious enemies of the Church (although some of them may well be), based on the evidence it appears that the probable motive for the crime is this: The perpetrators recognize that the contents of the Message of Fatima, as understood in the traditional Catholic sense, cannot coexist with decisions made since the Second Vatican Council (1962-65), decisions which they unswervingly carry out, to change the entire orientation of the Catholic Church. This change of orientation would (if it were possible) convert the Catholic Church from a divine institution that directs its earthly activity toward the eternal salvation of souls, to a mere co-participant with human organizations in the building up of a utopian world "brotherhood" between men of all religions or no religion at all.

        This new orientation of the Church pursues a vision of the world as illusory as it is contrary to the Church’s divine commission to make disciples of all nations, baptizing them in the name of the Father, the Son and the Holy Ghost. This new orientation is, in fact, the cherished goal of those organized forces which have been conspiring against the Church for nearly 300 years, and whose activities stand exposed and condemned in more papal pronouncements than have been issued on any other single subject in Church history.

        This is not to say that the Church Herself would ever officially renounce Her divine commission, for this is impossible according to the promise of Our Lord concerning the survival of the Catholic Church on earth until the end of time. But it is undeniable that since the Second Vatican Council much of the human element of the Church has effectively ceased to pursue that commission for the sake of a modern, more politically correct, approach to the world. Given the promises of Our Lord and of Our Lady of Fatima, the end of this experiment and the restoration of the Catholic Church is inevitable; but until this happens, many souls will be eternally lost and we will continue to witness the worst crisis in the Church’s history—a crisis foretold, as we will demonstrate, by the Virgin of Fatima Herself.

        Both direct and circumstantial evidence of the crime indicate that it extends to the deliberate concealment of that part of the Message of Fatima which predicts precisely this attempt to change the orientation of the Church, and the ruinous consequences of that attempt. The hidden portion of the Message, commonly known as the Third Secret of Fatima, would thus be a heavenly indictment of decisions made and actions taken by the very men who have perpetrated this crime.

        The evidence shows that the crime also extends to tampering with the last surviving witness to the Fatima Message, Sister Lucia dos Santos. Sister Lucy has been subjected to secret "interviews" and other forms of pressure in an effort to alter her unvarying testimony on the authentic content of the Message, which stands in the way of the perpetrators’ pursuit of the new orientation of the Church.

        This is the crime, and this is the motive. Now it is our burden to prove both. We will endeavor to do so in the succeeding pages, using the very statements of the accused, the testimony of other witnesses, and a great deal of other evidence to establish their guilt. And when we are done presenting the evidence, we shall ask you, the reader, to render a verdict. Not a verdict in the legal sense, for we have no right to constitute ourselves an ecclesiastical court. We mean, rather, a verdict representing the conscientious belief of members of the faithful that good grounds exist for investigation of the crime we allege here, and for its prosecution by the highest authority in the Church: the Supreme Pontiff, John Paul II, or his successor, as the case may be.

        We shall ask you, then, to render a verdict that amounts to a kind of indictment of the accused for the crime alleged. We shall also ask for your help in handing up that indictment to the Pope, in keeping with the God-given right of the faithful—infallibly defined by the First Vatican Council and guaranteed by Church law—to petition the Supreme Pontiff directly and immediately for the redress of just grievances in the Church. In making these requests we have in mind as well the teaching of Saint Thomas Aquinas, and the unanimous teaching of the doctors and theologians of the Church, that "if the faith were endangered, a subject ought to rebuke his prelate even publicly."

        In considering the evidence we are about to present, we ask you to keep one overarching principle in mind: As Saint Thomas teaches, there is no argument against a fact—contra factum non argumentum est. If a statement is contrary to fact, then no authority on earth can expect us to believe it. Thus, for example, if a high-ranking prelate in the Vatican were to issue a decree that Catholics must believe that the Eiffel Tower is located in Saint Peter’s Square, that would not make it so, and we would be obliged to reject the decree. For the fact is that the Eiffel Tower is located in Paris, and there is no argument against that fact. Therefore, no man, no matter what his authority, can demand that we believe something that is manifestly contrary to fact.

        As you shall see, however, the crime involving Fatima is largely an attempt by certain men who enjoy high offices in the Church to impose upon Catholics an understanding of the Message of Fatima that is plainly contrary to fact—as, for example, the claim by these men that a consecration of Russia to the Immaculate Heart of Mary can be accomplished by consecrating the world, while deliberately avoiding any mention of Russia.

        As the Church Herself teaches (cf. Vatican I and John Paul II’s encyclical Fides et Ratio), the faith does not conflict with reason. Catholics are not expected to suspend the use of their reason, their common sense, in order to be Catholics. That would not be faith, but blindness—the blindness of the Pharisees. And so it is with the Message of Fatima. No matter what some men in the Vatican would prefer, the Church does not expect us to believe nonsense when it comes to what the Message really means.

        We ask you, then, to use your common sense, to keep an open mind, to consider the evidence dispassionately, and then decide. Indeed, you must decide. For if the charge we have made is true, then what is at stake in this case is nothing less than the salvation of millions of souls (possibly including your own), the welfare of the Church and the survival of civilization itself in this age of humanity. For no other reason did the Mother of God deliver the Message of Fatima to our increasingly endangered world.



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