Sacrifices vs Self-Discipline in the Fatima Apparition

My claim, if you'll remember, is twofold, and I'm going to focus on the first, the first part of this claim or the first claim here, is that if the book of Hebrews objectively...

If it's the case that objectively it contradicts the doctrine of the Fatima apparition, then we should say, assuming that it's supernatural, which I'm just granting for the sake of argument, that it is demonic.

Why? Because the claim is if objectively it were the case that posterior revelation, uh, or posterior supernatural claims contradicted prior ones, that is a surefire sign that that agent of revelation is not from God.

And my basis for claiming that was the fact that we're told in Holy Scripture, in Matthew seven, we're told in Deuteronomy thirteen and Deuteronomy eighteen, that there will be those who do false signs and wonders.

We're told in Deuteronomy thirteen even that seemingly there are prophets that even might be able to speak in the name of false gods and have the word that they speak come true.

On the other hand, we're told for those who do speak in the name of the Lord that we have to look to see if their word either comes to pass or comes true, literally comes into being, right? Comes to be.

And that involves then an assessment of truth.

At least that was my claim.

If it didn't, then it would really make no sense for, uh, the Vatican in the assessment of a miracle like this to assess whether the theological consistency of the miracle is compatible with prior, uh, divine revelation.

That would make no sense if this was not a test that Rome herself didn't accept, the test of consistency with prior revelation.

Now, one might, uh, say there, well, it is a public organ of authority, and they therefore have the ability or capacity to test such consistency.

First of all, that claim grants that the test of objective consistency is actually a test that we need to use.

But secondly, in the debate, I actually suggested...

Ethan said I was sort of suggesting this, this idea of relying on one's private judgment.

I gave an interpretation of the book of Hebrews that I actually thought was, um, shared, and now I'm just gonna actually here show that it's shared, uh, to show that from what we agree on that the book of Hebrews says, I think we can actually infer that the system the Fatima apparition is peddling to these girls is, uh, deeply, deeply problematic, is, I think, explicitly contradictory to Scripture.

Now, people harp on the fact that I brought up the nettles.

I intended the, the whack- the kids whacking themselves with nettles to be a kind of synecdoche, a part that represents the whole, uh, of the sorts of things that I think are-- is going on here, of the sort of claim that the apparition is m- is making.

The apparition is claiming, remember, that God was pleased with all of these sacrifices.

Just don't go to sleep with the rope, is the claim.

I wanna show here the three kinds of sacrifices, or the three particular instances that I'm like, "OkayThink about the psychology at stake here.

Describe why I think that's the heart of the debate and why I don't think ascetic practices justify this sort of category.

The acceptability of ascetic practices don't justify this sort of category.

So let's take a look here.

Okay, so I want to start by reading this section here of the sorts of sacrifices that Jacinta, Lucia, and Francisco were making, and then give a kind of account of psychologically why this matters and why I don't think appealing to things like ascetical practices don't actually touch the issue.

So read the following here.