Being Precise About Church Teaching on Hell

Pope Francis recently sparked a discussion when he told an Italian television program, “What I am going to say is not a dogma of faith but my own personal view: I like to think of hell as empty; I hope it is.”

I was not surprised he would have this view. It is common in some ecclesiastical circles and was proposed by theologian Hans Urs von Balthasar in his book Dare We Hope That All Men Be Saved?

Given how Pope Francis’s comments often function as a lightning-rod, I was not surprised by the discussion that followed, and one contribution was a recent article by Ralph Martin.

Although framed as a piece about what the Church teaches on hell, Martin spent much of it arguing for his own view, which is the traditional one, that hell is both a real possibility and an actual reality for many people. He explores this further in his book Will Many Be Saved?

I wish Martin well in arguing his case—and arguing it vigorously. The thought that hell might be a real but unrealized possibility is a comforting one that can be attractive to many today. However, Scripture contains serious warnings about hell that do not sound hypothetical in nature.

As a result, the theological field should not simply be ceded to what we moderns find comfortable and reassuring. If there is to be any reassessment of the traditional view of hell as an actual reality for many, Scripture’s statements need to be taken seriously, and both sides need to be argued vigorously.

(I’d note, in particular, that in his book von Balthasar never even addresses Luke 13:23-24, where in response to the question, “Lord, will those who are saved be few?” Jesus responds, “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.”)

My sympathies are thus with Martin, but I would refine a few things about his article.

First, in regard to Pope Francis’s statement that what he was about to say was “not a dogma of faith,” Martin offers a definition of dogma that could suggest it is essentially connected with salvation. I would point out, by contrast, that in current theological jargon, a dogma is a truth that the Catholic Church has infallibly defined to be divinely revealed, whether or not it has any direct connection with salvation. (Culpably rejecting a dogma is a mortal sin; but the truth itself doesn’t have to have a direct connection with salvation.)

Second, there is a passage where Martin conveys a misleading impression about the views of Cardinal Avery Dulles. First, he says that “the traditional interpretation . . . . by the Church’s greatest theologians is that it is very likely that many people go [to hell],” then he identifies Dulles as “perhaps the leading American theologian of the 20th century,” and then he cites a 2003 article that Dulles wrote in First Things.

The problem is that Martin quotes a part of the article in which Dulles refers to several passages of Scripture and says, “Taken in their obvious meaning, passages such as these give the impression that there is a hell, and that many go there; more in fact, than are saved.” The impression is thus that Dulles is firmly in the line of “the Church’s greatest theologians” who believe that “many go there; more in fact, than are saved.”

However, this is not Dulles’s view! Dulles noted the obvious interpretation of various Bible passages without asserting that the obvious one is the only possible one. In fact, he concludes:

The search for numbers in the demography of hell is futile. God in His wisdom has seen fit not to disclose any statistics. Several sayings of Jesus in the Gospels give the impression that the majority are lost. Paul, without denying the likelihood that some sinners will die without sufficient repentance, teaches that the grace of Christ is more powerful than sin: “Where sin increased, grace abounded all the more” (Romans 5:20). Passages such as these permit us to hope that very many, if not all, will be saved.

All told, it is good that God has left us without exact information. If we knew that virtually everybody would be damned, we would be tempted to despair. If we knew that all, or nearly all, are saved, we might become presumptuous. If we knew that some fixed percent, say fifty, would be saved, we would be caught in an unholy rivalry. We would rejoice in every sign that others were among the lost, since our own chances of election would thereby be increased. Such a competitive spirit would hardly be compatible with the gospel.

Martin’s article thus conveys a misleading impression of Dulles.

What does the Church actually teach? This is found in the Catechism, which says, in part, “The teaching of the Church affirms the existence of hell and its eternity. Immediately after death the souls of those who die in a state of mortal sin descend into hell” (CCC 1035).

The Church thus teaches that hell is a real possibility. If you die in mortal sin, you go there. But does the Church leave room for the idea that God might rescue all from mortal sin—even at the last moment?

The Catechism states: “The Church prays that no one should be lost: ‘Lord, let me never be parted from you.’ If it is true that no one can save himself, it is also true that God ‘desires all men to be saved’ (1 Tim 2:4), and that for him ‘all things are possible’ (Mt 19:26)” (CCC 1058).

The Catechism thus seems open to the possibility that God—for whom “all things are possible”—might be able to rescue all from mortal sin and thus hell might be empty.

This view seems to be permitted on other grounds. After von Balthasar proposed it in Dare We Hope, John Paul II named him a cardinal—specifically for his theological contributions—though von Baltazar died before the consistory.

Further, as Dulles notes in his 2003 article, John Paul II seemed to have a change of view on this subject. Dulles notes that in his non-magisterial 1995 interview book Crossing the Threshold of Hope, the pope raised von Balthasar’s view and says, “yet the words of Christ are unequivocal. In Matthew’s Gospel he speaks clearly of those who will go to eternal punishment.”

However, in a magisterial text in 1999, Pope John Paul seemed to have shifted, saying, “Eternal damnation remains a possibility, but we are not granted, without special divine revelation, the knowledge of whether or which human beings are effectively involved in it” (Audience, July 28, 1999).

Based on what he said, the pontiff was open on the question of “whether” human beings actually go to hell, and Dulles concludes that “the Pope may have abandoned his criticism of Balthasar.”

It should be noted that in the version of the audience currently on the Vatican web site, the words “whether or” have been deleted. However, this does not alter what John Paul II apparently said, and we cannot know why the words were deleted or whether John Paul II gave his approval to this edit.

For his part, Benedict XVI also took an optimistic view regarding hell in his 2007 encyclical Spe Salvi. He states:

There can be people who have totally destroyed their desire for truth and readiness to love, people for whom everything has become a lie, people who have lived for hatred and have suppressed all love within themselves. This is a terrifying thought, but alarming profiles of this type can be seen in certain figures of our own history. In such people all would be beyond remedy and the destruction of good would be irrevocable: this is what we mean by the word Hell (n. 45).

He then contrasts these with people who are so pure they go straight to heaven and then concludes:

Yet we know from experience that neither case is normal in human life. For the great majority of people—we may suppose—there remains in the depths of their being an ultimate interior openness to truth, to love, to God (n. 46).

This latter category goes to purgatory to be purified. Pope Benedict thus thought that “we may suppose” that few go to hell, few go directly to heaven, and “the great majority of people” go to purgatory before heaven.

We thus see the three most recent popes taking optimistic views of hell, with the later John Paul II seemingly open to the idea it may be empty, Benedict holding that we may suppose those who go there are few, and Francis hoping that it is empty.

I’m firmly convinced of the value for theological discussion of vigorously arguing the traditional view that some and even many go to hell—and hearing what the optimists have to say in response. At the same time, when presenting the teaching of the Church, we should be aware of the flexibility that is being displayed on this matter, including by the recent popes.

Catholics and Textual Criticism

A correspondent writes:

I am wondering, how do Catholics regard textual criticism? What is the Catholic position on the canonicity of various New Testament passages like the Pericope Adulterae, the Comma Johanneum, and the Longer Ending of Mark, for example?

 

What Textual Criticism Is

For those who may be unfamiliar with the term, textual criticism involves the study of how texts change over time—how bits get added, deleted, or altered.

Some variation in texts was inevitable before the invention of the printing press, since all texts were hand-copied and scribes sometimes made mistakes. Accidental textual variations even occur now that we have the printing press, though not as much.

Also, some textual variations are intentional. This happens on both the smaller level—as when a scribe or a publisher intentionally fixes a typo—and on the larger level, when they produce a “revised and expanded edition” of a work.

 

Textual Criticism and the Bible

One of the goals of textual criticism when it’s applied to the Bible is determining what the original reading of a text was.

There are various ways of doing this, and they involve detective work based on comparing the different readings that are out there and using lines of evidence to figure out which was most likely the original.

There are a large number of textual variants in the thousands of manuscripts that were hand copied before the printing press, but the large majority of them are trivial, such as alternate spellings and word order.

Very few would have any impact on doctrine, and no key doctrine of the Faith is at stake.

Nevertheless, love for God’s word has led Christian and Jewish scholars to spend a great deal of time trying to determine the original wording of the Bible.

 

Earliest Editions and Authoritative/Canonical Editions

It should be pointed out that, even if you determine the earliest reading of a text, that does not tell you what the canonical or authorized version is.

A number of years ago, Mark Twain’s original manuscript for Huckleberry Finn was discovered, and scholars of American literature could see the earliest readings of this text in Twain’s own handwriting—with all the crossing out and marginal additions he made during the writing process.

But even though scholars now could see the earliest readings of different passages, that didn’t mean these belonged in the authorized, “canonical” edition of the novel—i.e., the version of Huckleberry Finn that Twain authorized for publication. Indeed, Twain had crossed them out!

Something similar happens when authors or publishers issue new editions of books. While what a first edition said is of historical interest, later editions supersede earlier ones. Thus, the first edition of a chemistry textbook written in 1940 should not be considered as valuable a teaching text as an updated edition published in 2020 (chemistry has advanced in the last 80 years!). Neither should one rely on a copy of the U.S. legal code published a hundred years ago, but on the current edition of the law.

A parallel phenomenon happens with Scripture, where expanded versions of books and revised versions of material also appear. As I write in The Bible Is a Catholic Book:

God sometimes inspired books that contained material he had already placed in other books. These could be condensed versions of the original. The most famous is Deuteronomy, which condenses and revises the laws given earlier in the Pentateuch. Thus its name, Deuteronomy, means “second law.” Chronicles and 2 Maccabees also condense and supplement material found in other books.

Sometimes God expanded on a previous work. This happened with Jeremiah. There was an original, shorter edition that was burned by King Jehoiakim, but God inspired a new edition that contained the original material as well as much new material (Jer. 36).

God did something similar in the deuterocanonical period. He inspired expanded editions of Daniel and Esther. The first includes three additional sections. One (“The Song of the Three Young Men”) is a hymn sung by Daniel’s companions. The other two (“Susannah” and “Bel and the Dragon”) display Daniel’s wisdom and show how God delivered him. In addition, the expanded edition of Esther includes sections that bring out more clearly the role of God. (The Hebrew edition, strikingly, doesn’t contain explicit references to God.)

So, bear in mind the distinction between the earliest version of a text and the canonical version.

 

Catholics and Textual Criticism

Like scholars in general, Catholic scholars are very interested in determining the earliest version of biblical texts, and so they also practice textual criticism. The Church is totally fine with this and positively encourages it. In 1943, Pope Pius XII wrote:

The great importance which should be attached to this kind of criticism was aptly pointed out by Augustine, when, among the precepts to be recommended to the student of the Sacred Books, he put in the first place the care to possess a corrected text. “The correction of the codices”—so says this most distinguished doctor of the Church—”should first of all engage the attention of those who wish to know the Divine Scripture so that the uncorrected may give place to the corrected.”

In the present day indeed this art, which is called textual criticism and which is used with great and praiseworthy results in the editions of profane writings, is also quite rightly employed in the case of the Sacred Books, because of that very reverence which is due to the divine oracles. For its very purpose is to insure that the sacred text be restored, as perfectly as possible, be purified from the corruptions due to the carelessness of the copyists and be freed, as far as may be done, from glosses and omissions, from the interchange and repetition of words and from all other kinds of mistakes, which are wont to make their way gradually into writings handed down through many centuries. . . .

Nor is it necessary here to call to mind—since it is doubtless familiar and evident to all students of Sacred Scripture—to what extent namely the Church has held in honor these studies in textual criticism from the earliest centuries down even to the present day (Divino Afflante Spiritu 17-18).

The Church thus approves of textual criticism. But what about the three passages that the correspondent asked about?

 

What Are the Three Passages?

The Comma Johanneum, the Pericope Adulterae, and the Longer Ending of Mark are three of the most famous textual variants in the New Testament.

The first—the Comma Johanneum or “Johannine comma” (a “comma” being a short piece of text, in this case) is a variant found in some manuscripts of 1 John 5:7-8. Here it is, with the text in question italicized:

For there are three that beare record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that beare witnesse in earth, the Spirit, and the Water, and the Blood, and these three agree in one (KJV, 1611).

Because this variant makes explicit mention of all three Persons of the Trinity, it became very popular as a text for defending the doctrine of the Trinity. However, as the science of textual criticism developed, it became clear that it may not have been in the original version of 1 John.

The Pericope Adulterae (pronounced per-IH-co-PAY ah-DUL-ter-AE; that is, “the passage concerning the adulteress”) is a variant printed in many Bibles as John 7:53-8:11, and—together with the Longer Ending of Mark—it is one of the two longest textual variants in the entire New Testament. As its name suggests, it’s the famous story about the woman caught in adultery and how Jesus refused to condemn her (“Let he who is without sin among you cast the first stone”).

The Longer Ending of Mark is a variant printed in many Bibles as Mark 16:9-20. It concerns things that happened after the Resurrection of Jesus, and it largely repeats and rephrases material found in the other Gospels and Acts.

 

The Johannine Comma

The Catholic Church does not have a teaching about whether these three variants were in the original editions of the books in question. It leaves that issue to scholars, and most scholars are of the opinion that none of the three were in the earliest versions.

However, this does not settle the question of their canonicity, because later editions may be the ones that God guided to become canonical (as in the case of Jeremiah, Daniel, and Esther).

In the case of the Comma Johanneum, the Magisterium has not taught it to be canonical, and—given the textual evidence against it being in the original—it is not included in most modern Catholic Bibles.

For example, it is not in the revised version of the Latin Vulgate—the translation that the Holy See itself uses. Similarly, it is not in the New American Bible: Revised Edition, which is published by the U.S. bishops.

Neither translation even includes a footnote mentioning the Johannine Comma.

 

The Pericope Adulterae and the Longer Ending of Mark

When it comes to the Pericope Adulterae and the Longer Ending of Mark, the matter is more complicated. Here is what the Council of Trent said:

But if any one receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin Vulgate edition . . . let him be anathema (Decree Concerning the Canonical Scriptures).

That’s an infallible definition. The question is what the definition means when it says the books found in the Vulgate need to be accepted as sacred and canonical “entire with all their parts.”

This does not mean that we can’t do textual criticism to determine the original readings. That matter was discussed by Pius XII in Divino Afflante Spiritu (see sections 21-22).

The statement is principally directed against Protestants who were challenging the canonicity of parts of Daniel and Esther (see above), which they rejected as apocryphal. In fact, the whole reason that Trent chose to define the canon was to deal with Protestant challenges to various books of the Old Testament.

That was Trent’s clear intent, but in the discussions that led up to the council fathers voting on this decree, there also was discussion of certain New Testament passages, including the Longer Ending of Mark and the Pericope Adulterae (see Hubert Jedin, A History of the Council of Trent, Volume II, ch. 2).

The subject of whether these passages are also included in Trent’s definition thus will depend on how clearly the council fathers intended to define this matter.

The general rule concerning infallible definitions is:

No doctrine is understood as defined infallibly unless this is manifestly evident (can. 749 §3).

One could argue that what is manifestly evident is that Trent wanted to define the canonicity of the books of the Bible including those passages in the Old Testament that were being disputed by Protestants but that it is not “manifestly evident” that they meant to define the canonicity of particular New Testament passages, in which case the matter would not be infallibly settled.

Because the Longer Ending of Mark and the Pericope Adulterae were mentioned in the background discussions leading up to the approval of the decree, most have concluded that they are defined.

Thus, the editors of the New American Bible have a note on the Longer Ending of Mark that states that it “has traditionally been accepted as a canonical part of the Gospel and was defined as such by the Council of Trent.”

Similarly, they also include a note on the Pericope Adulterae that says, “The Catholic Church accepts this passage as canonical scripture.”

On the other hand, Pope Benedict XVI wrote:

The ending of Mark poses a particular problem. According to authoritative manuscripts, the Gospel comes to a close with 16:8—“and they went out and fled from the tomb; for trembling and astonishment had come upon them; and they said nothing to any one, for they were afraid.” The authentic text of the Gospel as it has come down to us ends with the fear and trembling of the women. . . . In the second century, a concluding summary was added, bringing together the most important Resurrection traditions and the mission of the disciples to proclaim the gospel to the whole world (Mk 16:9–20) (Jesus of Nazareth vol. 2, 261-262).

Benedict thus seems to treat the Longer Ending of Mark as noncanonical, since he indicates it is not part of “the authentic text of the Gospel as it has come down to us.” (Also, in Church-related documents “authentic” means “authoritative,” and if a text is not authoritative, it is not canonical.)

Further, if he is correct that the Longer Ending was written in the second century, that would seem to place it after the apostolic age and make its canonicity further problematic.

One does not have to agree with Benedict, here, for as he famously wrote:

It goes without saying that this book is in no way an exercise of the magisterium, but is solely an expression of my personal search “for the face of the Lord” (cf. Ps. 27:8). Everyone is free, then, to contradict me. I would only ask my readers for that initial goodwill without which there can be no understanding (Jesus of Nazareth, vol. 1, Foreword).

In light of what is manifestly evident regarding Trent’s intention, and Pope Benedict’s statement regarding the ending of Mark, there is presently a question in my mind about whether Trent intended to define the canonicity of the New Testament passages that came up in its preliminary discussions.

To settle the question, I would need access to the texts of these discussions so that I could see exactly what was said and what preliminary votes were taken. Unfortunately, I have thus far not been able to obtain access to this information.

Secret No More

After reading the secret, the Holy Father realized the connection between the assassination attempt and Fatima. He has since consistently attributed his survival of the gunshot wound to the intercession of Our Lady of Fatima. 

For years I have had a special devotion to Our Lady of Fatima. Of all the recent Marian apparitions, Fatima has spoken to me the most. Like millions of others, I had often wondered about the contents of the “third secret of Fatima,” which is more properly termed the third part of the secret of Fatima.

When the Holy See released the text of the 83-year-old third secret June 26, it was as part of a booklet prepared by the Congregation for the Doctrine of the Faith titled The Message of Fatima (MF). I wasn’t the only one surprised at its contents. It did not contain prophecies of the end of the world, of a great apostasy, or many of the other things it had been rumored to contain. However, I was not disappointed. (Relieved would be a better word.) And it gave me a new appreciation of the Church’s struggle with Communism and of the current pontiff by showing me the view from heaven.

What Happened at Fatima, Portugal

Lucia dos Santos—the only Fatima seer alive today—is in many ways the “core” visionary of Fatima. She says she experienced supernatural visitations as early as 1915, two years before the famous appearances of the Virgin Mary. In 1917, she and two of her cousins, Francisco and Jacinta Marto, were working as shepherds tending their families’ flocks. On May 13, 1917, the three children saw an apparition of Our Lady. She told them, among other things, that she would return once a month for six months.

At Our Lady’s third appearance, on July 13, Lucia was shown the secret of Fatima. She reportedly turned pale and cried out with fear, calling Our Lady by name. There was a thunderclap, and the vision ended.

The children again saw the Virgin on September 13. In the sixth and final appearance, on October 13, a dramatic outward sign was given to those gathered to witness the event. After the clouds of a rainstorm parted, numerous witnesses—some as far as 40 miles away—reported seeing the sun dance, spin, and send out colored rays of light.

Meanwhile, as World War I raged across Europe, an epidemic of Spanish flu swept the globe. It erupted in America and was spread by soldiers being sent to distant lands. This epidemic killed an estimated 20,000,000 people. Among them were Franciso and Jacinta, who contracted the illness in 1918 and died in 1919 and 1920, respectively. Lucia entered the convent.

On June 13, 1929, at the convent chapel in Tuy, Spain, Lucia had another mystical experience in which she saw the Trinity and the Blessed Virgin. Mary told her, “The moment has come in which God asks the Holy Father in union with all the bishops of the world to make the consecration of Russia to my Immaculate Heart, promising to save it by this means” (S. Zimdars-Schwartz, Encountering Mary, 197).

On October 13, 1930, the bishop of Leiria (now Leiria-Fatima) proclaimed the apparitions at Fatima authentic and worthy of assent.

The Secret Is Written Down

Between 1935 and 1941, on the orders of her superiors, Sr. Lucia wrote four memoirs of the Fatima events. In the third of these, she recorded the first two parts of the secret, explaining that there was a third part she was not yet permitted by heaven to reveal. In the Fourth Memoir, she added a sentence to the end of the second part of the secret: “In Portugal, the dogma of the faith will always be preserved, etc.” This sentence has been the basis for much speculation that the third part of the secret concerned a great apostasy. Sr. Lucia also noted that in writing the secret in the Fourth Memoir, “With the exception of that part of the Secret which I am not permitted to reveal at present, I shall say everything. I shall not knowingly omit anything, though I suppose I may forget just a few small details of minor importance.”

Upon the publication of the Third and Fourth Memoirs, the world became aware of the secret of Fatima and its three parts, including Our Lady’s request that Russia be consecrated (entrusted) to her Immaculate Heart by the pope and the bishops of the world. On October 31, 1942, Pius XII consecrated not only Russia but the whole world to the Immaculate Heart of Mary. What was missing, though, was the involvement of the world’s bishops.

In 1943, the bishop of Leiria ordered Sr. Lucia to put the third secret of Fatima in writing. She did not feel at liberty to do so until 1944. It was then placed a wax-sealed envelope on which Sr. Lucia wrote that it should not be opened until 1960.

The “Third Secret” and the Popes

The secret remained with the bishop of Leiria until 1957, when it was requested (along with photocopies of Sr. Lucia’s other writings) by the Congregation for the Doctrine of the Faith. According to Cardinal Bertone the secret was read by both Pope John XXIII and Pope Paul VI (see MF, “Introduction”). “John Paul II, for his part, asked for the envelope containing the third part of the ‘secret’ following the assassination attempt on 13 May 1981” (ibid.). He read it sometime between July 18 and August 11.

It is significant that John Paul II did not read the secret until after the assassination attempt was made on his life. He notes in Crossing the Threshold of Hope (1994), “And thus we come to May 13, 1981, when I was wounded by gunshots fired in St. Peter’s Square. At first, I did not pay attention to the fact that the assassination attempt had occurred on the exact anniversary of the day Mary appeared to the three children at Fatima in Portugal and spoke to them the words that now, at the end of this century, seem to be close to their fulfillment” (221).

After reading the secret, the Holy Father realized the connection between the assassination attempt and Fatima. He has since consistently attributed his survival of the gunshot wound to the intercession of Our Lady of Fatima. “It was a mother’s hand that guided the bullet’s path,” he said, “and in his throes the Pope halted at the threshold of death” (Meditation from the Policlinico Gemelli to the Italian Bishops, May 13, 1994).

As had Pius XII, John Paul II decided to consecrate not only Russia but also the entire world to her Immaculate Heart. After he read the third part of the secret in July, he decided to journey to Fatima on May 13, 1982, and there performed the Act of Entrustment.

This act, however, did not appear to satisfy the requested consecration, and so, “on 25 March 1984 in Saint Peter’s Square, while recalling the fiat uttered by Mary at the Annunciation, the Holy Father, in spiritual union with the bishops of the world, who had been ‘convoked’ beforehand, entrusted all men and women and all peoples to the Immaculate Heart of Mary” (Bertone, MF).

“Sister Lucia personally confirmed that this solemn and universal act of consecration corresponded to what Our Lady wished (‘Yes it has been done just as Our Lady asked, on 25 March 1984’: Letter of 8 November 1989). Hence any further discussion or request is without basis” (Bertone, MF).

The Fall of Communism

After it became public that there was a secret of Fatima and that it mentioned Russia, many pondered Fatima in the light of Russian Communism.

Nineteen seventeen was a year of turmoil for Russia. Besides fighting in World War I, the country experienced two civil wars known as the February Revolution and the October Revolution. The former led to the creation of a provisional government that proved unstable. On October 24–25, less than two weeks after the final appearance of Our Lady of Fatima, the second revolution resulted in the creation of the Soviet government.

In the ensuing years, Russia expanded its sphere of influence, exporting Communist ideology and revolution to other lands and martyring Christians wherever it spread. Once Pope John Paul II’s 1984 consecration took place, first the Soviet bloc and then the USSR itself crumbled from a variety of social, political, and economic factors.

As the Pope himself noted, “And what are we to say of the three children from Fatima who suddenly, on the eve of the outbreak of the October Revolution, heard: ‘Russia will convert’ and ‘In the end, my [Immaculate] Heart will triumph’ . . . ? They could not have invented those predictions. They did not know enough about history or geography, much less the social movements and ideological developments. And nevertheless it happened just as they had said” (CTH, 131; emphasis in original).

Though he did not reveal the third part of the secret until this year, six years earlier John Paul II hinted at its contents. Immediately after he meditated on the fall of Communism in connection with Fatima, he went on to write:

“Perhaps this is also why the Pope was called from a ‘faraway country,’ perhaps this is why it was necessary for the assassination attempt to be made in t. Peter’s Square precisely on May 13,1981, the anniversary of the first apparition at Fatima – so that all could become more transparent and comprehensible, so that the voice of god which speaks in human history through the ‘signs of the times’ could be more easily heard and understood” (CHT, 131-132).

By the year 2000, the Holy Father felt able to reveal the final part of Fatima’s secret, since “the events to which the third part of the ‘secret’ of Fatima refers now seem part of the past” (Sodano, MF, “Announcement”). The pontiff selected the beatification of Francisco and Jacinta on May 13, 2000 in Portugal as the occasion to announce this fact.

Interpreting the Secret

Cardinal Joseph Ratzinger, prefect of the CDF, points out that the key to the apparition of Fatima is its call to repentance and conversion (MF, “Theological Commentary”). All three parts of the secret serve to motivate the individual to repentance, and they do so in a dramatic way.

The first part of the secret—the vision of hell—is the most important, for it reveals to individuals the tragic consequences of failure to repent and what awaits them in the invisible world if they are not converted.

In the second part, Mary says, “You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart.” Speaking of devotion to the Immaculate Heart as a means of salvation is not part of our cultural vocabulary and is easily misunderstood. Some anti-Catholics have even taken it as a false gospel replacing the gospel of Christ. It is no such thing, as Cardinal Ratzinger explains:

“According to Matthew 5:8, the ‘immaculate heart’ is a heart which, with God’s grace, has come to perfect interior unity and therefore ‘sees God.’ To be ‘devoted’ to the Immaculate Heart of Mary means therefore to embrace this attitude of heart, which makes the fiat —‘your will be done’—the defining center of one’s whole life. It might be objected that we should not place a human being between ourselves and Christ. But then we remember that Paul did not hesitate to say to his communities: ‘imitate me’ (1 Cor. 4:16; Phil. 3:17; 1 Thess. 1:6; 2 Thess. 3:7, 9)” (op. cit.).

After explaining the vision of hell, Mary spoke of a war that “will break out during the pontificate of Pius XI.” This latter war, of course, was World War II, which Sr. Lucia reckoned as having been occasioned by the annexation of Austria by Germany during the reign of Pius XI (J. de Marchi, Temoignages sur les apparitions de Fatima, 346).

Sr. Lucia understood the night of the “unknown light” mentioned by Our Lady to be January 25, 1938, when Europe was witness to a spectacular nighttime display of light in the sky. In her third memoir she wrote, “Your Excellency is not unaware that, a few years ago, God manifested that sign, which astronomers chose to call an aurora borealis. . . . God made use of this to make me understand that his justice was about to strike the guilty nations.”

Much has been made of the statement “Russia will be converted.” Many people have assumed this meant the Russian people as a whole would become Catholic. But the language of the text does not require this: The Portuguese word converterá doesn’t necessarily mean converted to the Catholic faith. It can mean simply that Russia will stop its warlike behavior, and thus “there will be peace.” This interpretation seems to be the one understood by John Paul II in a passage cited above from Crossing the Threshold of Hope.

The Third Part

In reading the third part of the secret, it is important to understand that its imagery is similar to that of many prophecies in the Bible in four key ways.

First, its depiction of events is non-literal. When it describes the pope’s ascent to the foot of a cross, it can be seen as symbolic of the continual struggle of the pope to follow Christ.

Second, it compresses events that occur over many years and in many places into a single image. The third secret of Fatima is essentially an icon of the twentieth-century conflict between the Church and Communist Russia. And, like any icon, the elements that it shows us must be meditated upon in a kind of timeless fashion.

Third, the third secret is written according to the language of appearances. It describes things as they appeared in the vision, not necessarily as they are in reality. We see this mode of speech (called “phenomenological language”) in the Bible, for example, when Scripture speaks of the sun rising and setting. The sun appears to move around the earth, though in reality it is the motion of the earth around the sun that causes this phenomenon.

Fourth, scriptural prophecies often can be changed by the response of human free will. For instance, when Jonah preached destruction to Nineveh and it repented, God spared it. Similarly, in Scripture, God declares, “If at any time I declare concerning a nation or a kingdom that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will repent of the evil that I intended to do to it” (Jer. 18:7–8).

In one crucial respect, the secret of Fatima is unlike any of the biblical prophecies: It is not divinely inspired. While it is the product of God’s grace, God does not guarantee the exact wording or even every element of the text the way he does with the statements of Scripture.

In a letter to John Paul II date May 12, 1982, Sr. Lucia wrote: “The third part of the secret refers to Our Lady’s words [in the second part]: ‘If not, [Russia] will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated’ (13-VII-1917)” (MF, Introduction).

In interpreting the third part of the secret, the angel with the flaming sword clearly represents the judgment that would fall on the world were it not for the intercession of Mary (and, of course, the intercession of others, though here it is Mary with whom we are concerned). For many years it was rumored that the third part of the secret involved the possibility of a nuclear war. If there is anything in the text that suggests this, it is the flames of the sword, which Sr. Lucia noted “looked as though they would set the world on fire.”

In Scripture, fire tends to be an image of judgment or conflict in general. In his commentary on the angel’s flaming sword, however, Cardinal Ratzinger seems to allude to nuclear war: “Today the prospect that the world might be reduced to ashes by a sea of fire no longer seems pure fantasy: Man himself, with his inventions, has forged the flaming sword” (ibid.). In the 1984 consecration of the world to the Immaculate Heart of Mary, the second of Pope John Paul II’s specific petitions was, “From incalculable self-destruction, from every kind of war, deliver us” (Sodano, MF, “Introduction”).

The angel then signifies the means by which the judgment is averted: “Pointing to the earth with his right hand, the Angel cried out in a loud voice: ‘Penance, Penance, Penance!’”

The seers then saw in the unapproachable light of God a reflection of someone who, Lucia says, ‘we had the impression . . . was the holy father.’”

With the pope were others climbing a mountain to a rough-hewn cross. Mountains are traditional places where man meets with God, the difficult process of ascending the mountain suggesting the perseverance required to follow God. The ruggedness of the cross depicted in the vision evokes the harshness of the sufferings of Christ and those who share in his sufferings.

The journey of the pope and those with him through the half-ruined city suggests that the Church must pass through the destruction that accompanies war, and it evokes the suffering of the pontiff in witnessing this destruction but being unable to stop it. This reflects the experience of many twentieth-century popes.

Then comes the part of the vision reflecting the attempted assassination on Pope John Paul II. It shows that he, like numerous other members of the Church, must face the possibility of martyrdom in the conflict between the Church and Russian Communism. (There are, in fact, significant indications that the would-be papal assassin, Mehmet Ali Agca, was on a mission sponsored by the Russian secret police, the KGB.)

There are two.aspects of this part of the secret that will be seized upon by those who wish to challenge the Holy See’s interpretation. First, the killers are described as a group of soldiers using guns and arrows, not as a lone gunman who is not a soldier.

The response to this objection is simple. The third part of the secret simply describes one group of people killing another group. The soldiers in the vision represent all those who have been used by Communists to martyr or attempt to martyr Catholics, and those being killed represent all Catholics who suffer in this way at the hands of Communists. The vision thus indicates that the Holy Father will himself be a victim of this violence, though without indicating the particular means by which it will be brought to bear upon him.

Critics of the Holy See’s interpretation will also point to the fact that Pope John Paul II did not die. To this there are a couple of responses:

(1) If in the vision Lucia saw the pope being shot and falling over, she might well have thought that he had been killed even though in reality he would only be gravely wounded.

(2) The intercession of Mary may have changed what would have happened. “That here ‘a mother’s hand’ had deflected the fateful bullet only shows once more that there is no immutable destiny, that faith and prayer are forces which can influence history and that in the end prayer is more powerful than bullets and faith more powerful than armies” (Ratzinger, MF, op. cit.).

In the final image of the two angels, an aspersorium can refer to a stoup, basin, or vessel used to hold holy water, or it can refer to the.aspergill used to sprinkle holy water. Either way, the angels using the blood of the martyrs to sprinkle the souls going to God gives us a powerful symbol of salvation, of the honor shows to the martyrs by God, and of the significance of their blood. Cardinal Ratzinger points out: “Therefore, the vision of the third part of the ‘secret,’so distressing at first, concludes with an image of hope: No suffering is in vain, and it is a suffering Church, a Church of martyrs, which becomes a sign-post for man in his search for God” (op. cit.).

Apologetic Fallout

Having looked at the entire secret of Fatima, it remains for us to assess a few questions and apologetic issues that remain in the wake of the release of its final part:

1) Has the Vatican revealed the whole of the secret?
Yes. Any accusation to the contrary is simply not credible. John Paul II clearly believes that the third secret of Fatima is crucial to understanding his own pontificate. He is specially invested in the third secret, and, if he says that he has released the full text of the document, then he has. No one with an accurate appraisal of the moral character of John Paul II could think otherwise.

2) Why does the end of the second part of the secret not flow seamlessly into the third?
Because the third part was written more than three years after the first two. Though the three parts describe a single event, they were not composed as a single narrative. For whatever reason, when Sr. Lucia wrote down the third part of the secret she chose not to write it in a way that fit seamlessly with her previous narrative.

3) Wouldn’t it have been of use for people to have known the secret much sooner? 
Sr. Lucia herself explained: “It may be . . . that some people think that I should have made known all this some time ago, because they consider that it would have been twice as valuable years beforehand. This would have been the case, if God had willed to present me to the world as a prophetess. But I believe that God had no such intention, when he made known these things to me. If that had been the case, I think that, in 1917, when He ordered me to keep silence . . . He would, on the contrary, have ordered me to speak” (Third Memoir, 115).

This highlights the error of those who have insisted that the Virgin Mary demanded that the third part of the secret be read to the world by 1960 at the latest. When queried about this, Sr. Lucia replied: “It was not Our Lady. I fixed the date because I had the intuition that before 1960 it would not be understood but that only later would it be understood” (Bertone, MF, “Conversation”).

4) To what does the triumph of Mary’s Immaculate Heart refer?
Cardinal Ratzinger explains, “The Heart open to God, purified by contemplation of God, is stronger than guns and weapons of every kind. The fiat of Mary, the word of her heart, has changed the history of the world, because it brought the Savior into the world ” (op. cit.).

5) Are other interpretations of the “third secret” possible?
Since the Holy See has not infallibly defined the subject, other interpretations are possible. This does not mean that other interpretations are rational—at least if they depart from the main lines of the interpretation given by the Holy See.

The reason has to do with the nature of private revelation. Since it is principally for the benefit of the individuals directly involved, they are the most likely to interpret it properly. In this case, both Sr. Lucia and the Holy Father are in agreement that the interpretation offered in The Message of Fatima is the correct one. Those of us who are not principals have little reason to question the judgment of those for whom the revelation was given.

Bottom line: If they’re satisfied, we should be.

Getting Fatima Right

In 1915, as World War I raged in Europe, a Portuguese girl saw something strange in the sky.

The girl—Lucia dos Santos—was seven years old and lived near the town of Fatima. One day, as she was tending her family’s sheep along with three other girls, they began to say the rosary and saw a strange sight.

In the second of four memoirs she would write, Lucia recalled: “We saw a figure poised in the air above the trees; it looked like a statue made of snow, rendered almost transparent by the rays of the sun.” She also wrote, “It looked like a person wrapped up in a sheet.”

They did not know what to make of the sight, and it vanished when they finished praying. The same thing happened on two more occasions.

The angel of peace

In the spring of 1916, Lucia and her cousins Francisco and Jacinta Martos (then 7 and 6) began seeing an angel.

It appeared as “a young man, about fourteen or fifteen years old, whiter than snow, transparent as crystal when the sun shines through it, and of great beauty.”

The angel identified itself as “the angel of peace” and as the guardian angel of Portugal. Lucia understood it to be the same figure she had seen in the sky.

The angel appeared to the children on three occasions, taught them prayers, and during the last appearance showed them a host and chalice that hung miraculously in the air. It then gave them Holy Communion.

‘I am from heaven’

On May 13, 1917, the three were again tending their sheep when they perceived what they thought was a flash of lightning. As they hurried home, there was another flash, and they beheld a beautiful woman in a hemlock tree that grew in a field known as the Cova da Iria.

“We beheld a Lady all dressed in white. She was more brilliant than the sun and radiated a light more clear and intense than a crystal glass filled with sparkling water, when the rays of the burning sun shine through it” (Fourth Memoir).

When asked where she was from, the Lady replied, “I am from heaven.” She requested that the children return to the spot once a month for six months.

She also informed the children that they would go to heaven, and she asked if they were wiling to offer themselves to God and bear the sufferings he would send them, in reparation for sin and the conversion of sinners. They replied they would.

She also told them: “Pray the rosary every day, in order to obtain peace for the world and the end of the war.”

“Jesus wishes to make use of you”

When the Lady reappeared the next month, Lucia asked her to take the three children to heaven, and she replied, “I will take Jacinta and Francisco soon. But you are to stay here some time longer. Jesus wishes to make use of you to make me known and loved. He wants to establish in the world devotion to my Immaculate Heart.”

This prediction was fulfilled. In 1918, toward the end of the war, a global flu pandemic took the lives of millions. Among them were Francisco, who died in 1919, and Jacinta, who died in 1920. Lucia would not die until 2005 at the age of 97.

A secret revealed

At the July apparition, the Lady promised that, in October, she would identify herself and perform a miracle so that all might see and believe.

She also gave the children a secret, which included a vision of hell that caused Lucia to cry out. Afterward, the Lady said:

“You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end; but if people do not cease offending God, a worse one will break out during the pontificate of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that he is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.

“To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of Reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she will be converted, and a period of peace will be granted to the world. In Portugal, the dogma of the Faith will always be preserved; etc. . . . Do not tell this to anybody.”

Arrested

The children were prevented from returning to the site on August 13 because the local mayor—an opponent of the apparitions—had the young visionaries arrested. Despite threatening them, he was unable to get them either to admit that they were lying or to reveal the secret.

Pilgrims who had gathered at the site of the apparitions reported strange phenomena. Some said they saw a blue and white cloud descend and then ascend again, some reported lightning, and some reported seeing our Lady.

‘A chapel that is to be built’

Since the children had not been able to come to the site of the apparitions on August 13, the Lady appeared to them a few days later.

When asked what should be done with money that pilgrims were leaving at the apparition site, she indicated that two processional litters should be made for the feast of Our Lady of the Rosary, adding, “What is left over will help toward the construction of a chapel that is to be built here.”

On September 13, large crowds of pilgrims greeted the children and urged them to present their petitions to the Lady.

As the children and the crowd prayed the rosary, she appeared, this time promising, “In October our Lord will come, as well as Our Lady of Dolors and Our Lady of Carmel. Saint Joseph will appear with the Child Jesus to bless the world.”

The miracle of the sun

On October 13, the Lady said, “I am the Lady of the Rosary. Continue always to pray the rosary every day. The war is going to end, and the soldiers will soon return to their homes.”

According to Lucia, the Lady opened her hands, “made them reflect on the sun, and as she ascended, the reflection of her own light continued to be projected on the sun itself.”

Lucia then called for people to look at the sun, and an event called “the miracle of the sun” occurred. Although not everyone claimed to see the phenomenon, numerous individuals reported that the sun appeared to change colors, spin, and “dance” in the sky.

In the wake of this event, the children reported visions of St. Joseph, the Child Jesus, and our Lady in various guises, including Our Lady of Dolors and Our Lady of Carmel, as had been promised.

First Saturdays devotion

In the July 1917 apparition, the Lady had indicated that she would request a devotion involving the First Saturdays of the months.

This request was made on December 10, 1925, when Lucia was a novice among the Dorothean Sisters. On that day, Sr. Lucia experienced an apparition of the Virgin Mary and the Child Jesus, in which Mary said:

“All those who during five months, on the first Saturday, go to confession, receive Holy Communion, say a rosary, and keep me company for fifteen minutes, meditating on the fifteen mysteries of the rosary for the intention of making reparation to me, I promise to assist them at the hour of death, with all the graces necessary for the salvation of their souls” (Documents on Fatima & the Memoirs of Sister Lucia, 279-280).

On January 15, 1926, she experienced an apparition of the Child Jesus, asking if she had spread this devotion, which has come to be known as the First Saturdays devotion.

Consecration requested, apparitions approved

The July 1917 apparition also indicated a request would be made for the consecration of Russia, and this was done on June 13, 1929. On that night, Sr. Lucia experience a vision of the Holy Trinity and the Virgin Mary, in which Mary said:

“The moment has come in which God asks the Holy Father, in union with all the bishops of the world, to make the consecration of Russia to my Immaculate Heart, promising to save it by this means” (Documents on Fatima & the Memoirs of Sister Lucia, 393-394).

On October 13, 1930, the bishop of Leiria, Portugal—in whose territory Fatima lies—granted formal approval for the 1917 apparitions, declaring “as worthy of credence the visions of the children in the Cova da Iria, parish of Fatima, of this diocese, on the thirteenth day of each month from May to October 1917” (Documents on Fatima & the Memoirs of Sister Lucia, 290).

“An unknown light”

In the July 1917 apparition, the Lady stated that the war (World War I) would end but that a worse one could break out in the reign of Pius XI, who would not be elected until 1922. The sign presaging this event was to be “a night illumined by an unknown light.”

On the night of January 25-26, 1938, an extraordinary display of the aurora borealis was widely visible in Europe. In her Third Memoir, Sr. Lucia interpreted this as the sign indicating the new war was close.

World War II broke out the following year.

The third part of the secret

Between 1935 and 1941, Sr. Lucia wrote a series of four memoirs concerning the 1917 apparitions and her cousins.

In the Third Memoir, she revealed the first two parts of the secret they had been given on July 13, 1917: the vision of hell and the material concerning Russia and the pope, along with the forthcoming requests for the First Saturdays devotion and the consecration of Russia.

However, she did not reveal the third part at that time. On January 3, 1944, at the request of her bishop, Sr. Lucia did record it, placing the text in a sealed envelope, which in 1957 was transferred to the Holy See.

Before giving the sealed envelope containing the third part of the “secret” to the then bishop of Leiria-Fatima, Sr. Lucia wrote on the outside envelope that it could be opened only after 1960, either by the patriarch of Lisbon or the bishop of Leiria. Archbishop Bertone therefore asked: “Why only after 1960? Was it our Lady who fixed that date?” Sr. Lucia replied: “It was not our Lady. I fixed the date because I had the intuition that before 1960 it would not be understood, but that only later would it be understood” (The Message of Fatima; all subsequent quotations are taken from this document).

When 1960 came, the Holy See chose not to reveal the third part of the secret.

Assassination attempt

On May 13, 1981—the anniversary of the first Fatima apparition—a Turkish man named Mehmet Ali Agca shot John Paul II in St. Peter’s Square. The pope almost died from the wound, but surgeons were able to save his life.

Though Agca has repeatedly changed his story, it is widely thought he was acting on behalf of Communist forces wishing to neutralize the Polish pope, who went on to play a key role in the downfall of Soviet Communism.

On July 18, 1981, John Paul II read the third part of the secret for the first time and learned what it contained.

The consecration performed

As early as 1942, Pius XII consecrated the entire world to the Immaculate Heart of Mary, and in 1952 he specifically consecrated Russia.

Following the assassination, while he was still recuperating, John Paul II had a special act of entrustment performed on June 7, 1981, and it was repeated in Fatima on May 13, 1982.

However, there was a question of whether these fulfilled the request made by the Virgin Mary, as she had asked that the pope perform the consecration “in union with all the bishops of the world.”

Consequently, “in order to respond more fully to the requests of ‘our Lady’ . . . on 25 March 1984 in St. Peter’s Square, while recalling the fiat uttered by Mary at the Annunciation, the Holy Father, in spiritual union with the bishops of the world, who had been ‘convoked’ beforehand, entrusted all men and women and all peoples to the Immaculate Heart of Mary.”

Subsequently, in a letter dated November 8, 1989, Sr. Lucia confirmed that the consecration had been done, writing, “Yes, it has been done just as our Lady asked, on 25 March 1984.”

The fall of communism

The Cold War, which began in the wake of World War II, was a tense period. It saw various conflicts; national borders were redrawn (“various nations will be annihilated”), and the world itself was threatened by the prospect of nuclear war.

In 1989, the Soviet bloc collapsed, and in 1991 the Soviet Union itself dissolved, with the Communist Party losing power in Russia.

Beatification and disclosure

In 2000, John Paul II beatified Francisco and Jacinta. He also decided that the time had come to release the third part of the secret, and the Holy See issued The Message of Fatima, which contained it along with supporting documents.

The third part of the secret turned out to be a vision of destruction in which an assassination attempt was made on the pope. Others also were martyred.

Interpreting the secret

The first part of the secret was a vision of hell, the ultimate consequence of human sin, and the second and third parts contained references to how human sin would play out in the course of the twentieth century.

The Lady referred to the end of World War I and the outbreak of World War II.

According to Sr. Lucia, “The third part of the secret refers to our Lady’s words: ‘If not, [Russia] will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated.’”

The third part of the secret therefore seems to refer in a special way to the Cold War and the persecution of the Church by atheistic Communism.

“The vision of Fatima concerns above all the war waged by atheistic systems against the Church and Christians, and it describes the immense suffering endured by the witnesses of the faith in the last century of the second millennium. It is an interminable Way of the Cross led by the popes of the twentieth century.”

The assassination attempt on John Paul II on the anniversary of the first Fatima apparition, along with his act of consecration and his role in the fall of Soviet Communism, seems to indicate that he, in a special way, was tied to the fulfillment of the prophecy.

John Paul II regarded the fact he survived the assassination attempt as a special grace. “Sr. Lucia was in full agreement with the pope’s claim that ‘it was a mother’s hand that guided the bullet’s path and in his throes the pope halted at the threshold of death.’”

The significance of Fatima

The Church teaches that private revelations like Fatima do not have the same status as the public revelation God has given us in Scripture and Tradition.

The latter requires the assent of faith, but private revelations—even when approved—do not. The “ecclesiastical approval of a private revelation has three elements: the message contains nothing contrary to faith or morals; it is lawful to make it public; and the faithful are authorized to accept it with prudence.”

The purpose of private revelation is to help people live the Faith in particular circumstances, such as the conflicts that affected the Church in the twentieth century. However, even when these circumstances are past, apparitions can have an enduring value going forward.

In The Message of Fatima, Cardinal Joseph Ratzinger (later Pope Benedict XVI) wrote:

Insofar as individual events are described, they belong to the past. Those who expected exciting apocalyptic revelations about the end of the world or the future course of history are bound to be disappointed. Fatima does not satisfy our curiosity in this way, just as Christian faith in general cannot be reduced to an object of mere curiosity. What remains was already evident when we began our reflections on the text of the “secret”: the exhortation to prayer as the path of “salvation for souls” and, likewise, the summons to penance and conversion (ibid.).

New Ebook by Jimmy Akin!

PrintSo I decided to celebrate my recent birthday by making a low-carb pizza and by launching a line of ebooks.

The new ebooks are designed to be read quickly, in just a few minutes, and the first one is already up on Amazon.

It’s called Justification by Faith and Works? What the Catholic Church Really Teaches.

It will prove to be an eye-opener for anyone who repeats the standard claim that Catholics believe in justification “by faith and works.”

As always, I use Scripture and official Church documents–including what Pope Benedict XVI had to say on this subject (his answer may surprise you!).

At just $2.99, the new ebook gives you a quick but thorough look at a hot-button issue in apologetics, grounded in the Church’s official teachings.

Thanks for checking it out! If you like it, I hope you’ll leave a positive review!

Here’s the link to get it . . .

Click here to download Justification by Faith and Works? What the Catholic Church Really Teaches.

Elijah’s journey: 40 days and 40 nights?

elijah-broom-treeSunday’s readings contain an interesting illustration of the way that the Bible can use numbers.

In the Old Testament reading, Elijah is on the run from the evil queen Jezebel and he goes out into the wilderness and asks God to let him die.

Instead, God sends and angel who makes Elijah eat and drink two times in order to strengthen him for a journey.

Then we read:

He got up, ate, and drank; then strengthened by that food, he walked forty days and forty nights to the mountain of God, Horeb.

One of the first things that you learn about the geography of the Holy Land is that it’s tiny by American standards. From north to south, the modern state of Israel is only 290 miles long, and its width varies between 9 miles and 85 miles.

With distances like that, a journey of 40 days and 40 nights is remarkable.

 

Some Basic Math

The fact that the text says Elijah travelled day and night would presumably indicate at least 10-12 hours a day, leaving time for breaks and sleep.

A normal person can walk around 3 miles per hour, so that would be 30-36 miles a day.

After 40 days of that travel, one would have gone 1,200 to 1,440 miles, which would be enough to take one far outside the Holy Land.

Since the number 40 is used in the Bible to indicate significant periods of time, this raises the question of whether the number is being used here simply to indicate a long journey rather than being meant literally.

Fortunately, we can shed some light on the question

 

dan_beersheba_overviewWhere was Elijah starting from?

Although the verse we need isn’t included in Sunday’s readings, we know where Elijah was starting from. According to 1 Kings 19:3-4:

Elijah was afraid and fled for his life, going to Beer-sheba of Judah. He left his servant there and went a day’s journey into the wilderness, until he came to a solitary broom tree and sat beneath it.

So Elijah fled from Jezebel (queen of the northern kingdom of Israel) down to Be’er-sheva, which was on the southern border of Judah.

Indeed, the phrase “from Dan to Be’er-Sheva” was proverbial in biblical times as a way of referring to the entire Holy Land, from north to south.

So Elijah has fled to a city in the far south and then gone a day’s journey farther into the Negev desert. That’s where he had his angelic encounter at the broom tree.

 

Where was Elijah going?

The text tells us that he went to “the mountain of God, Horeb.”

In the Old Testament, Horeb appears to be another name for Mt. Sinai, “the mountain of God” where Moses received the Ten Commandments.

Unfortunately, the location of Mt. Sinai/Horeb isn’t entirely clear.

A prominent tradition identifies it with Jabal Mousa, a tall mountain in the south of the Sinai Peninsula, by St. Catherine’s Monastery.

This is not the only proposed location, however. There are other locations—also in the Sinai Peninsula, as well as outside of it.

The plausible ones are either closer to Be’er-Sheva, though, or not much farther away, so we can use the location of the modern Mt. Sinai to get a reasonable approximation of Elijah’s maximum travel distance.

(Note: You could suppose that the author of 1-2 Kings meant a different and otherwise unknown Mount Horeb—one located 1,200-1,440 miles away—but this is not suggested by the text, which appears to refer to the same mount of God on which Moses received the Ten Commandments.)

 

beershevatomtsinaiHow far did he go?

According to Google, the distance from Be’er-Sheva to Mt. Sinai is 417 km or 260 miles.

Of course, that’s along the modern road system, but we’re dealing with an approximation, so 260 miles will do.

 

How long did it take him?

Since Elijah had already gone one day into the Negev when he had the angelic encounter at the broom tree, and since he travelled another 40 days and 40 nights, that would be 41 days total.

 

What was his travel speed?

Using the numbers above, Elijah’s travel speed would have been 6.3 miles per day (260 / 41 = 6.3).

If that represents 12 hours of walking a day, that would be half a mile per hour.

That’s painfully slow.

A normal walking speed is around 3 miles per hour, so Elijah would have needed to walk only around 2 hours a day in order to cover the distance in 40 days.

This would hardly be day and night travel, and that suggests that the description of it as taking “40 days and 40 nights” is a stock description meant to indicate a long journey and not meant to be taken literally.

It’s rather like when we say, “Thanks a million”—using a stock number to indicate great thanks.

(Note: You could suppose that Elijah encountered extraordinarily difficult travel conditions that slowed his progress to a crawl—like slogging through sheeting rain or mud the whole time—but this is not suggested by the text. The author of 1-2 Kings would be expected to indicate such extraordinary conditions, and he doesn’t. He just says Elijah travelled, without indicating that it was an unbelievably difficult trip.)

 

Confirmation from Deuteronomy?

If Elijah was able to travel at a normal walking speed for 10-12 hours per day then he would make 30-36 miles per day.

He would thus be able to do 260 miles in between 7 and 9 days.

A less determined person only putting in 8 hours of walking a day, rather than travelling day and night, could make 24 miles in a day and cover the 260 miles in around 11 days.

That’s very significant, because in Deuteronomy 1:2 we read:

It is eleven days’ journey from Horeb by the way of Mount Seir to Kadesh-barnea.

The precise location of Kadesh-barnea is also debated, but it is clear that it was on the southern border of Israel, placing it near Be’er-Sheva.

Deuteronomy thus gives us a remarkable confirmation of the approximate time it would take to travel from Be’er-Sheva to Mt. Horeb: It’s something like 11 days under normal travel conditions, not 40 days and 40 nights.

 

Ancient Expectations

This is also significant because the ancient audience would have known that.

Not only would many in the audience (particularly those from Judea) have known the approximate distances and travel times, many would have known Deuteronomy’s statement!

The same applies to the author of 1-2 Kings (they were originally one book), who was clearly literate and who records the finding of “the book of the Law” in the temple in 2 Kings 22:8-10. The author even refers to the mountain as “Horeb” rather than “Sinai”—which is the way that Deuteronomy overwhelmingly refers to it.

Both the author and the audience were thus in a position to recognize the description of Elijah’s journey as taking 40 days and 40 nights as a stock number representing a long journey rather than a literal description.

This illustrates how ancient expectations differ from modern ones regarding the use of number: The ancients were willing to use numbers in a literary or symbolic way in different circumstances than we do.

 

Modern Expectations

If we fail to recognize this then, compared to the ancients, we can come off as overly pedantic, like Mr. Spock or Mr. Data—insisting on numerical precision while utterly missing the point.

The point of the text is: God strengthened Elijah for a long journey, not how long the journey literally took.

Of course, that doesn’t mean that numbers are always literary or symbolic in ancient texts—the 11 days mentioned in Deuteronomy isn’t.

But it does mean that they can be, and we need to be sensitive to the context to tell us what the ancient author intended.

This applies, particularly, to skeptics wanting to accuse the Bible of being inaccurate.

Sometimes the Bible just uses numbers differently than we do today, and if we fail to recognize this, the fault is ours, not the Bible’s.

Got that?

Thanks a million.

My jaw dropped when I read the latest from Benedict XVI . . .

benedict-at-deskSince Benedict XVI resigned from the papacy and began his retirement in seclusion, he has said nothing publicly.

There’s a very good reason for that, and that’s why the most recent thing he’s written is so amazing.

He’s just publicly weighed in on Cardinal Kasper’s proposal to give Holy Communion to divorced and civilly remarried Catholics.

Here’s the story . . .

 

1) Why is Benedict XVI so silent these days?

To give his successor a free hand. If a pope emeritus continued to speak out and play a substantial role as a public figure, it could cause all kinds of problems for his successor.

If the two were perceived as being in opposition to each other, it could be extremely traumatic for the Church. Hypothetically, it could even create a schism.

That’s why, when St. Celestine V resigned, his successor kept him imprisoned in a castle until he died.

By choosing to live in a monastery at the Vatican and staying out of the public eye, Benedict is deliberately staying out of Francis’s way.

He’s also setting a precedent for future popes emeritus.

 

2) What has Benedict said since retirement?

Very little. We know that he has been writing letters. In one letter, he took an atheist mathematician to the woodshed, and the mathematician later published the letter.

He also wrote a speech that was read at a Roman university by his aide, Archbishop Georg Ganswein.

But, in general, he has written very little that has come to public light.

And none of what he has written has dealt with controversial issues in the Church.

Until now.

 

3) What does Benedict think of “the Kasper proposal”

Over the last year, the Church has been wracked by a revival of Cardinal Walter Kasper’s proposal to give Holy Communion to divorced and civilly remarried Catholics in some circumstances.

Cardinals have been publicly debating each other in the press.

We don’t need to rehash the whole, sad history of that here.

As we’ve watched that situation play out, I’ve repeatedly wondered what Benedict must be thinking—and doing.

Since Pope Francis allowed public discussion of this subject to continue, and since it’s a source of controversy in the Church, you wouldn’t expect him to speak out publicly on the subject.

That would be precisely the kind of interference in his successor’s affairs that he set out to avoid by going into seclusion.

But this issue is so important, with such high stakes, that it’s also precisely the kind of situation that would test that resolve.

I thought, perhaps, he would play a background role—giving advice to Pope Francis off the record at an opportune moment. We know that kind of thing happens.

But he’s now done much more than that.

He’s told us what he thinks.

And it happened through an unusual chain of events that seems providentially structured.

 

4) What happened?

Back in 1972, when he was still a theology professor, Joseph Ratzinger wrote an essay on the indissolubility of marriage in which he tentatively floated a variation of the Kasper proposal.

This was one of several ideas that Prof. Ratzinger tried out in the days of theological experimentation after the Council but later abandoned.

Indeed, he became a leader in the opposition to the idea that Holy Communion could be given to the divorced and civilly remarried.

Thus, when Cardinal Kasper and two other German bishops floated the proposal in 1993, Cardinal Ratzinger—as head of the Congregation for the Doctrine of the Faith—wrote a paper forcefully rejecting the idea.

You can read it here.

But that 1972 essay was still out there, and when he revived his proposal last year, Cardinal Kasper started quoting it.

I can only imagine that this deeply displeased Benedict.

Nobody likes having his words thrown back in his face—particularly when they are words that one has disowned.

For Cardinal Kasper to publicly cite the 1972 essay in an effort to associate Benedict’s name with and thus promote a position that Benedict has rejected must really come across as twisting the knife.

And yet it would seem that Benedict’s hands were tied by his seclusion.

Only they weren’t.

 

5) Why not?

Because, for the last few years, there has been an effort underway to re-publish collected editions of all of Benedict’s theological writings. (His private ones, that is; not his magisterial documents.)

This effort has been led by Cardinal Gerhard Muller.

And now they’ve published—in German—a volume of Benedict’s writings that includes a revised version of the 1972 essay.

The publication of this series of volumes thus allowed Benedict, from one perspective, to yank the rug out from under Cardinal Kasper’s use of the 1972 essay.

From another perspective, it allowed him to weigh in on the present controversy without having to make a new, public statement that could be perceived as deliberately interfering in the affairs of his successor.

The fact that this set of volumes was underway, and that that particular essay had not yet been republished when Cardinal Kasper started using it for his own purposes, is a providential blessing.

And what Benedict said is extremely encouraging.

 

6) What did he say?

You can read the full text of the part of the essay that changed—and the 1972 original—at Sandro Magister’s site (ht: Fr.Z).

Of course, the initial variation of the Kasper proposal is gone. There is no trace of it.

Benedict says a number of very interesting things, and the section dealing with divorce, remarriage, and Holy Communion reads as follows:

The 1981 apostolic exhortation “Familiaris Consortio” of John Paul II . . . states: “Together with the Synod, I earnestly call upon pastors and the whole community of the faithful to help the divorced, and with solicitous care to make sure that they do not consider themselves as separated from the Church […] Let the Church pray for them, encourage them and show herself a merciful mother, and thus sustain them in faith and hope.”

This gives pastoral care an important task, which perhaps has not yet been sufficiently incorporated into the Church’s everyday life. Some details are indicated in the exhortation itself. There it is said that these persons, insofar as they are baptized, may participate in the Church’s life, which in fact they must do. The Christian activities that are possible and necessary for them are listed. Perhaps, however, it should be emphasized with greater clarity what the pastors and brethren in the faith can do so that they may truly feel the love of the Church. I think that they should be granted the possibility of participating in ecclesial associations and even of becoming godfathers or godmothers, something that the law does not provide for as of now.

There is another point of view that imposes itself on me. The impossibility of receiving the holy Eucharist is perceived as so painful not last of all because, currently, almost all who participate in the Mass also approach the table of the Lord. In this way the persons affected also appear publicly disqualified as Christians.

I maintain that Saint Paul’s warning about examining oneself and reflecting on the fact that what is at issue is the Body of the Lord should be taken seriously once again: “A person should examine himself, and so eat the bread and drink the cup. For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself” (1 Cor 11:28 f.). A serious self-examination, which might even lead to forgoing communion, would also help us to feel in a new way the greatness of the gift of the Eucharist and would furthermore represent a form of solidarity with divorced and remarried persons.

I would like to add another practical suggestion. In many countries it has become customary for persons who are not able to receive communion (for example, the members of other confessions) to approach the altar with their hands folded over their chests, making it clear that they are not receiving the sacrament but are asking for a blessing, which is given to them as a sign of the love of Christ and of the Church. This form could certainly be chosen also by persons who are living in a second marriage and therefore are not admitted to the Lord’s table. The fact that this would make possible an intense spiritual communion with the Lord, with his whole Body, with the Church, could be a spiritual experience that would strengthen and help them.

He thus proposes pastoral care for those in this situation and finding ways to further involve them in the life of the Church—including allowing them to serve in church associations and perhaps as godparents.

However, he recommends no change on the question of administering Holy Communion.

Instead, he asks us all to engage in serious self-examination and not to receive Communion unthinkingly.

And he recommends the custom of approaching the minister for a blessing when—as with the divorced and civilly remarried—one is not able to receive Communion.

 

7) How significant is this?

Benedict’s revision of his 1972 essay is extremely significant.

It makes the general lines of his thought publicly known, and this is bound to be a great encouragement for those who wish to see the Church’s traditional teaching and practice maintained.

It also makes it harder to use Benedict’s name in association with the contrary proposal—as Cardinal Kasper and others have been doing.

It’s a net gain. It’s a gift from God. And, with the former pope weighing in on the issue publicly, it may even be a game-changer.

Pope Francis Announces He May Renounce the Papacy One Day: 6 Things to Know and Share

Pope Francis waves to crowds as he arrives to his inauguration mass on 19 March 2013.Pope Benedict shocked the world in 2013 by announcing his plans to renounce the papacy, becoming the first pope in centuries to do so.

I predicted at the time that it would not be centuries before another pope resigned, and that Benedict may have started a trend.

That prediction is now being borne out. Pope Francis has announced his plans to one day renounce the papacy also.

Here are 6 things to know and share . . .

 

1) Where did Pope Francis make his remarks?

In an interview with the Spanish-language newspaper La Vanguardia.

You can read the Spanish original here.

And you can read an English translation here.

 

2) How did the subject come up?

The reporter asked Pope Francis about what he thought of Pope Benedict’s resignation, as follows:

What do you think of the renunciation of Benedict XVI?

Pope Benedict has made a very significant act. He has opened the door, has created an institution, that of the eventual popes emeritus. 70 years ago, there were no emeritus bishops. Today how many are there? Well, as we live longer, we arrive to an age where we cannot go on with things.

Pope Francis thus sees Benedict XVI’s act as setting a precedent for future popes that mirrors the way in which bishops have similarly begun to have retirements in recent decades. Note that Francis refers to Benedict having “created an institution.”

Francis’s use of the plural (“eventual popes emeritus”) may even envision the idea of more than one former pope being alive at the same time. Indeed, in light of what he says next, he may be thinking of himself and Benedict XVI sharing this status at some point.

 

3) What does he say next?

KEEP READING.

Is the fire of purgatory Jesus Christ himself?

sacredheartThe Catholic Church associates the image of fire with the final purification known as purgatory.

Why does it do this?

Is there a scriptural basis for this image?

Also, what kind of fire is this?

In past centuries, many theologians have speculated that it might be a form of material fire.

Although that has been a common opinion historically, there’s a difficult question that the idea raises: How could material fire affect the holy souls in purgatory? They don’t have their bodies, so how could material fire affect them? And why would it accomplish a spiritual effect on them?

More recently, some theologians have suggested that the fire is something else entirely.

In fact, they have suggested that the fire of purgatory is an intense, transforming encounter with Jesus Christ.

You might be surprised to find out just who has been proposing this idea.

Here’s a video in which we explore the idea . . .

 

 

YOU CAN CLICK HERE TO WATCH THE VIDEO ON YOUTUBE.

You can also listen to or download it as an MP3:

 

What Now?

If you like the information I’ve presented here, you should join my Secret Information Club.

If you’re not familiar with it, the Secret Information Club is a free service that I operate by email.

I send out information on a variety of fascinating topics connected with the Catholic faith.

In fact, the very first thing you’ll get if you sign up is information about what Pope Benedict said about the book of Revelation.

He had a lot of interesting things to say!

If you’d like to find out what they are, just sign up at www.SecretInfoClub.com or use this handy sign-up form:

Just email me at jimmy@secretinfoclub.com if you have any difficulty.

In the meantime, what do you think?

Meet the Popes Who Thought About Resigning–But Didn’t

Long-time Vatican expert's new book contains a fascinating look at the recent popes who almost resigned but didn't. You'll be surprised how many there are!

Benedict XVI’s resignation may have been the first papal resignation in hundreds of years, but it didn’t come completely out of the blue.

He’d already indicated that he had been thinking about the subject of resignation.

What is less well known is that other recent popes had been thinking about it, too.

A lot of recent popes.

Here’s the story . . .

 

An Increasingly Heavy Cross

For some time, I had been aware that several recent popes, including Pius XII, Paul VI, and John Paul II had thought about resignation–or even made contingency plans for it.

But recently I was reading Andrea Tornielli’s fascinating new book Francis: Pope of a New World, and he includes a passage discussing the thoughts and plans of recent popes regarding resignation.

He reports:

The topic of resignation came to light again in the past century.

Advances in medicine have considerably extended life, and from Pius IX on, the job itself of the successor of Peter has been burdened with responsibilities and functions to the point of making it more and more difficult to carry out for a person who is not fully in possession of physical and intellectual strength.

He then lists the particular popes and what is known about their thoughts on resignation . . .

 

Pius XI

KEEP READING.