Alfredo Ottaviani

So for the details to this, I encourage you again to look at the third, the crusader that deals with the third secret, if you sort of want the chronology and the timeline.

In 1955, Cardinal Ottaviani goes to Fatima, talks to Lucia, and when he comes back, the decision is made there in Rome that the secret needs to come to the Vatican.

They no longer want it under the authority of the Portuguese hierarchy.

And the Portuguese hierarchy had promised to release it in 1960.

So I urge you to pray for its release.

The important points regarding it obviously are it contains words spoken by Our Lady.

Also, since from way back when, even Cardinal Ottaviani and others would ask, why 1960? Why this date 1960? Lucia was always consistent.

Our Lady herself set that date.

Not the most prominent of these figures.

The most prominent was probably Cardinal Ottaviani.

He was the head of the Dicastery, what is now the Dicastery for the Doctrine of the Faith.

And his motto, I think, says it all for this group.

Several analyses of the gradual revelation of the essential themes of the Second Secret are worth our attention.

The merciless critique of Cardinal Ottaviani's elocution is equally pertinent.

Father Alonso's thesis not refuted.

That being said, the essential demonstration of the work appears very unconvincing.

The critique of Father Alonso's thesis is inconsistent.

If we are to believe our author, Cardinal Ottaviani's statement, according to which the secret was addressed to the Holy Father, is supposedly the principal argument serving to demonstrate that the third secret concerns the crisis of the Church.

And Father Freyr contends himself almost exclusively with proving that the cardinal is not telling the truth on this point, a slight understatement, and it fails to recognize the partial truth underlying the lie, which tended to mislead the public.

The third secret might very well concern the Holy Father without being explicitly and exclusively intended for him.

If Pope Pius XII already had, through Father Schweigel, a veiled indication of the subject matter of the Third Secret, this would explain many things.

Among other things, it would explain the mission of Cardinal Ottaviani in May 1955, his meeting with Sister Lucy, and the fact that he questioned her on the Third Secret.

Perhaps it would also explain why in 1956, or the beginning of 1957, Rome demanded the transfer of this document to the Holy Office.

It would also explain why Pius XII, already knowing enough to surmise the gravity of the events predicted in the secret, preferred to wait, putting off till later the awesome decision to read it.

This is one of four certain facts which we have solidly demonstrated at the beginning of our investigation.

Since none of the hypotheses expressed up to now really satisfies this requirement, there is hardly any need for insistence to understand why the popes, since 1960, have always obstinately refused, for different reasons, which we will examine in a special chapter, to disclose this prophecy announcing their own shortcomings and the tragic consequences which were to follow for the church.

It is equally easy to understand why Cardinal Ottaviani, who tried in the name of Pope Paul VI to justify, for better or worse, the failure to disclose the secret, declared insistently that the famous secret was intended for the Holy Father.

It was a half-truth, or a half-lie, intended exclusively and explicitly for the Pope? Certainly not, but directly concerning the Pope.

He can hardly be accused of being an a priori integrist.

In 1967, he had gone along with the declaration of Cardinal Ottaviani concerning the Third Secret.

It is a secret address to the Holy Father, he wrote at that time, and it would be impertinent and useless to hypothesize about its content, he added.

Moreover, everything leads us to believe that this final secret does not contain any new themes, but simply a pressing appeal, along with a grave admonition to today's world, to practice penance and interior conversion through the powerful intercession of the Immaculate Heart of Mary." In 1976, he had totally changed his mind.

He eventually became Pope Benedict XVI.

The council, in its, uh, in, in its origin, was a, a conservative attempt, was created by Cardinal Ottaviani, who was the head of the Congregation for the Doctrine of Faith, because he felt that the church was being faced with two enemies, two problems, let's say.

Communism, obviously, that's a problem, but then he started talking about psychoanalysis and Hollywood.

Well, what's the common denominator with psychoanalysis and Hollywood? It's the Jews.

But since her hierarchical superiors imposed on her in the name of the Pope to keep the strictest silence on this subject, once more she manifested her heroic obedience and her humility, guaranteeing by this very fact, if there was still any need of it, the authenticity of her mission.

As for the very few princes of the church who have had the original text in their hands and were able to read it in its complete version, we are sure of this fact for Cardinal Ottaviani and for Cardinal Ratzinger.

They considered themselves bound under oath, either the ordinary oath of the Holy Office or by a special commitment demanded by the Pope on this subject, not to say anything.

"I am bound by the secret," Cardinal Ottaviani stated on February eleven, nineteen sixty-seven.

Probably the only eventual, quote, indiscretions could have come only from the three popes whom we know read it, John the twenty-third, Paul the sixth, and John Paul the second.

Now, we have every reason to believe that they kept the secret fiercely, fearfully, striving always to reveal nothing explicitly, to let nothing come through.

In fact, it seemed unthinkable and with good reason that Rome, totally heedless of the truth and of the good of souls, would allow millions of Catholics to be taken in by an imposture without reacting.

Alas, as we study Cardinal Ottaviani's conference, we shall see how little concern the Vatican had for the truth when it was a question of preventing the faithful from knowing or even guessing the true contents of the secret of Fatima.

In 1976, confining himself strictly to the critical point of view, is the text proposed by Nues Europa the text, or as Louis Emmerich claimed, an extract of the third part of The Secret of Fatima, yes or no, Father Alonso adopted a categorical attitude writing.

Nothing in this text is either true or authentic.

This verbosity alone is enough to show us it is a fake, for we know that the authentic secret is extremely concise.

Lucy tells us that she wrote it on a sheet of paper.

Cardinal Ottaviani, who has read it, tells us the same thing.

She wrote it on a sheet of paper.