An Extraordinary Sacrifice During Revolutionary Turmoil

The story of the Carmelite Martyrs of Compiègne is one of unyielding faith amid persecution. During the French Revolution’s Reign of Terror, when religious orders were disbanded and clergy faced brutal suppression, these nuns, led by Mother Teresa of Saint Augustine, vowed to offer their lives for the end of the Revolution and the restoration of the Church in France.

Expelled from their convent in 1792, the sisters secretly continued their communal life of prayer and penance until their arrest two years later. On July 17, 1794, they were guillotined in Paris, one by one, singing hymns of praise until the final moments. Their courage left a profound imprint, symbolizing faith’s triumph over fear.

A Legacy That Resonates Through History

The nuns’ ultimate sacrifice inspired not only religious devotion but also cultural works. Their story is immortalized in Francis Poulenc’s 1957 opera, “Dialogues of the Carmelites”, based on Georges Bernanos’s play, which itself drew from Gertrud von Le Fort’s novella “The Song at the Scaffold”.

Their memory was officially honored in 1906 when Pope Pius X beatified them. Now, with their canonization, their influence extends globally, offering an enduring example of resilience and conviction.

The Rare Path of Canonization Equipollente

Pope Francis’s decision to canonize the Compiègne martyrs through “equipollent canonization” underscores their already established sanctity. Unlike the traditional process requiring formal investigations, miracles, and a public ceremony, this declaration relies on historical documentation and long-standing veneration.

This process, though uncommon, has been used before by Pope Francis, notably for saints such as Peter Faber and Margaret of Castello. It affirms the Church’s recognition of individuals whose lives exemplify exceptional holiness, even without the procedural requirements of modern canonization.

A Feast of Faith and Memory

The Feast of the Martyrs of Compiègne remains July 17, a solemn remembrance of their final act of devotion. Buried in a mass grave at the Picpus Cemetery in Paris, their sacrifice is commemorated by a simple stone marker.

Faith Beyond Death

The canonization of these 16 martyrs is more than a recognition of their death; it is a celebration of the transformative power of faith. Their hymns silenced the jeers of the crowd, their sacrifice preceded the fall of Robespierre, and their memory continues to inspire those who seek hope amid adversity.

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King Baudouin’s decision to temporarily step aside remains one of the most striking moments in Belgian history. His refusal to compromise his deeply held Catholic beliefs earned him both admiration and controversy: abdicated in order not to pass the abortion law in the country. While political leaders sought to pass the controversial legislation, Baudouin chose a path that prioritized his moral convictions over political expediency—a stance that has become a cornerstone of his legacy.

Pope Francis, during his apostolic visit to Belgium in September 2024, described the late king as a beacon of courage in an era increasingly marked by moral ambiguity. “King Baudouin’s unwavering commitment to his faith and to the sanctity of life shines as a light for our times,” the pope declared, calling on the Belgian bishops to champion his cause for sainthood.

In a statement released by the Dicastery for the Causes of Saints, it was confirmed that the process officially began on December 17, 2024, with the establishment of a historical commission. This panel, comprising leading experts in Belgian history and archival research, is tasked with gathering and evaluating documentation related to King Baudouin’s life and deeds.

The commission’s work will delve into the extensive archives, seeking evidence of Baudouin’s virtues and spiritual impact. The aim is to demonstrate that his life embodied the qualities of heroism in faith, hope, and charity required for beatification.

During his visit to Belgium, Pope Francis made a poignant stop at King Baudouin’s tomb in the Royal Crypt beneath the Church of Our Lady of Laeken. Joined by King Philippe and Queen Mathilde, the pope reflected on the late king’s example of leadership grounded in integrity. “In a world where laws increasingly stray from the sanctity of life, Baudouin’s choice was a prophetic act,” the pope remarked.

The culmination of the papal visit came during a Mass at a stadium named in Baudouin’s honor, where Pope Francis formally announced the opening of the cause. “May his life inspire current leaders to govern with a conscience rooted in truth and compassion,” he implored.

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A Fusion of Science and Faith 

Cícero Moraes, renowned for his digital reconstructions of religious figures, collaborated with experts to bring Saint Nicholas to life through advanced forensic facial reconstruction techniques. The project, which combines science with the rich traditions of the Catholic Church, sought to humanize the relics of the revered saint and offer a glimpse into the past.

Moraes worked alongside Dr. José Luis Lira, a scholar of Catholic saints, and Dr. Thiago Beaini, a dentist specializing in forensic analysis. Using cranial data collected during the 1950s restoration of the crypt in the Basilica of Saint Nicholas in Bari, Italy, where the saint’s remains are housed, the team meticulously recreated his visage.  

The Process Behind the Portrait

The reconstruction process relied on facial approximation techniques that use skeletal remains to infer physical features. This method, widely employed in forensic science, bridges the gap between archaeology and modern visualization.

“We bring the saints’ faces closer to reality, offering a tangible connection to their historical existence,” explains Moraes. “This isn’t just about visualizing the past; it’s about fostering empathy and understanding. While faith transcends appearance, a face can spark a personal connection.”

The research was documented in a scientific article published by Ortog Online, detailing the intricate steps of the reconstruction.

Beyond the Bearded Icon

The result? A strikingly human image of Saint Nicholas, with features that align with the time and region he lived in—far removed from the jovial Santa Claus of modern folklore. This new depiction portrays a solemn, weathered face, reflecting the life of a man who was known for his humility, piety, and acts of generosity.

The reconstruction offers more than a historical portrait; it also serves as a tool for examining the saint’s life and legacy. “By studying his remains, we not only honor his memory but also uncover details about his physical health, diet, and even the conditions of his time,” notes Moraes.

A Face to Remember, Not to Worship

While the project has been met with fascination, Moraes is quick to emphasize that the image is not meant to alter faith. “The veneration of saints isn’t rooted in their physical appearance but in their virtues and deeds,” he says. “This is a bridge to understanding, not a pillar of devotion.”

Reconnecting with History

This isn’t Moraes’s first foray into religious reconstructions. He has previously recreated the faces of figures like Saint Anthony of Padua and Saint Catherine of Genoa. Each project serves as a reminder of the enduring intersection between history, faith, and science.

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A Jubilee Marked by Light

Pope Francis pointed out how this special pilgrimage of Saint Lucy’s remains symbolizes not only an act of faith but also a call to communion and hope. In his message, the Holy Father said that this movement of the Saint to her birthplace embodies “the mystery of a God who always takes the first step,” reminding the faithful that they are called to be “men and women of the first step” in their own life of faith.

The Saint, known as the protectress of sight and symbol of light in the midst of darkness, will return temporarily to the place where she was born and where, according to tradition, she offered her life for Christ. For Syracuse, this event is much more than a ceremonial act: it is an opportunity to renew spiritual fervor and to strengthen its ties with Venice, the city that kept her remains for centuries.

Lucy, Witness of Faith and Woman’s Dignity

In his letter, Pope Francis reflects  on the figure of Saint Lucy, not only as martyr but also as a powerful example of the unique contribution of women in the life of the Church and society. “Lucy is a woman and her holiness indicates up to what point women have their own ways of following the Lord,” wrote the Pontiff.

He recalled that since Jesus’ times, women have played a crucial role in the transmission of the faith, being bearers of a love and an intelligence that have illumined the ways of the Church. According to the Holy Father, Saint Lucy’s testimony continues to challenge any power that attempts to relegate women’s voice to invisibility and silence.

The Pope pointed out that the Saint is a vigorous symbol of dignity and vision, an invitation to Christians to look beyond the shadows of egoism and lies that destroy fraternity.

An Exchange of Gifts Between Two Cities

The translation of Saint Lucy’s remains not only unites two cities, but also becomes a tangible sign of unity and fraternity between the particular Churches of Venice and Syracuse. The Holy Fafher stressed that “there is light where there is an exchange of gifts, where a treasure is richness for others.”

This act of communion challenges the logic of confrontation and rivalry, recalling that true wealth is not found in accumulating but in sharing. Saint Lucy, whose name means “light”, becomes again a beacon for a world that urgently needs gestures of solidarity and reconciliation.

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Celebration of Youthful Holiness

The canonizations will spotlight the vitality of youth within the Church. Carlo Acutis, often called the «influencer of holiness,» will be canonized during the “Teenagers’ Jubilee” from April 25 to 27. Known for his deep love of the Eucharist and expertise in computer science, the young Italian left a legacy of faith expressed in modern ways.

Pier Giorgio Frassati, a Turin-born student, alpinist, and advocate for the poor, will follow during the “Youth Jubilee” from July 28 to August 3. Often referred to as the «man of the Beatitudes,» Frassati lived a life rooted in prayer, service, and joy—a testament to faith as an adventure. His canonization comes a century after his death, continuing to inspire generations to live with courage and compassion.

A Day for the Children of the World

The announcement coincided with the International Day for the Rights of the Child, where Pope Francis also introduced a major upcoming event: the “World Meeting on Children’s Rights”. Scheduled for February 3 in Vatican City, the gathering will bring together experts, activists, and global leaders to address the plight of children suffering from war, exploitation, and neglect.

In a touching moment during the audience, children in yellow caps, representing various Catholic schools and peace organizations, rushed to greet the Pope on the basilica’s steps. Their joyful interaction underscored the urgency of protecting young lives. «The future of the world lies with the smallest among us,» the Pope remarked, highlighting the Church’s ongoing commitment to safeguarding the dignity of every child.

Holiness in Action: The Lives of Acutis and Frassati

Carlo Acutis, who passed away in 2006 at just 15, gained widespread recognition for creating an online catalog of Eucharistic miracles. His bishop in Assisi, Domenico Sorrentino, called him “a ray of light for young people” and noted the providential timing of his canonization during the Jubilee, which celebrates renewal and hope.

Pier Giorgio Frassati, who died at 24 in 1925, left a legacy of service that resonated deeply even in his short life. A member of Catholic Action and other faith-based groups, he balanced rigorous spiritual devotion with an adventurous spirit. Saint John Paul II, who beatified him in 1990, described him as a model for those striving to integrate faith and action.

Resonating with the Modern World

The Church views these two saints as bridges to contemporary youth. Acutis and Frassati exemplify a faith that is not confined to the past but thrives in digital innovation and social responsibility. Their canonizations aim to inspire young Catholics to see holiness as accessible and relevant.

In a statement, Catholic Action Italy celebrated Frassati’s legacy, emphasizing his ability to counter apathy with a life of dynamic engagement. “His rule of life, ‘to get involved,’ is a call against indifference—a way to connect with the world through faith and action,” the group wrote.

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***

With the Apostolic Exhortation Gaudete et exsultate, I wished to repropose to the faithful disciples of Christ of the contemporary world the universal calling to holiness. It is at the centre of the teaching of Vatican Council II, which recalled that “all the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity” (Lumen Gentium, 40). Thus, we are all called to welcome God’s love which “has been poured out into our hearts through the holy Spirit” (Rm 5:5). Indeed, holiness, rather than being the fruit of human effort, is making space for the action of God.

Everyone can recognize in many people they meet along the way witnesses of the Christian virtues, in particular faith, hope and charity: couples who have faithfully lived their love, opening themselves to life; men and women who, in their various occupations, have supported their families and cooperated in spreading the Kingdom of God; adolescents and young people who have followed Jesus with enthusiasm; pastors who, through their ministry, have poured out the gifts of grace on God’s holy people; men and women religious who, by living the counsels of the Gospel, have been a living image of Christ the Bridegroom. We cannot forget the poor, the sick, the suffering who in their weakness have found support in the divine Master. It is about that “everyday” holiness “next door”, in which the Church scattered throughout the world has always been rich.

We are called to allow ourselves to be inspired by these models of holiness, among whom stand out first of all the martyrs who shed their blood for Christ and those who have been beatified and canonized for being examples of Christian life and our intercessors. We then think of the Venerables, men and women whose heroic exercise of virtue has been recognized, of those who in singular circumstances have made of their lives an offering of love to the Lord and to their brothers and sisters, as well as the Servants of God whose Causes for beatification and canonization are underway. These processes show how much the witness of holiness is also present in our time in which the great witnesses to the faith shine like stars (cf. Phil 2:15), who have marked the experience of the particular Churches and, at the same time, have been fruitful throughout history. They are all our friends, companions on the road, who help us realize our baptismal vocation to the full and show us the most beautiful face of the Church, which is holy and the mother of the Saints.

During the course of the liturgical year, the Church publicly honours the Saints and Blesseds, on pre-established dates and in predetermined ways. However, it seems important to me that all particular Churches commemorate the Saints and Blesseds on a single date, as well as the Venerables and Servants of God of their respective territories. It is not a matter of inserting a new memorial into the liturgical calendar, but of promoting with appropriate initiatives outside the liturgy, or of recalling within it, for example in the homily or at another time deemed appropriate, those figures who have characterized the local Christian path and spirituality. Therefore, I urge the particular Churches, starting from the coming Jubilee of 2025, to remember and honour these figures of holiness, every year on 9 November, the Feast of the Dedication of the Lateran Basilica.

This will enable the individual diocesan Communities to rediscover or perpetuate the memory of extraordinary disciples of Christ who have left a living mark of the presence of the Risen Lord and who are still sure guides today in the common path towards God, protecting us and supporting us. To this end, pastoral directions and guidelines will eventually be drawn up and proposed to the Episcopal Conferences.

May the Saints, in whom the wonders of divine manifold grace shine forth, urge us to a more intimate communion with God and inspire us to sing the praises of the Most High with them.

Rome, Saint John Lateran, 9 November, Feast of the Dedication of the Lateran Basilica.

FRANCIS

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***

Dear brothers and sisters, good morning and welcome!

I greet Cardinal Semeraro with the other Superiors of the Dicastery, the officials, the consultors, the postulators, and all of you who have taken part in the Conference on the theme of martyrdom and the offering of life. It had as its guiding Word that of Jesus in the Gospel of John: “No one has greater love than this, to lay down one’s life for one’s friends” (Jn 15:13). And to canonize a martyr, miracles are not required. Martyrdom is enough; we thus save a little time, and paper, and money [Laughter].

And this giving of life for one’s friends is a Word that always instils comfort and hope. Indeed, on the evening of the Last Supper, the Lord speaks of the gift of self that would be consummated on the cross. Only love can make sense of the cross: a love so great that it has taken on all sin and forgives it, enters into our suffering and gives us the strength to bear it, enters even into death to overcome it and save us. In the Cross of Christ there is all of God’s love, there is his immense mercy.

To be a saint does not only require human effort or personal commitment to sacrifice and renunciation. First of all, we must allow ourselves to be transformed by the power of God’s love, which is greater than us and makes us capable of loving even beyond what we thought we were capable of. It is not by chance that the Second Vatican Council, with regard to the universal vocation to holiness, speaks of the “fullness of Christian life” and the “perfection of charity”, capable of promoting “a much more human manner of living … in this earthly society” (Dogmatic Constitution Lumen Gentium, 40).

This perspective also enlightens your work for the causes of saints, a precious service it offers the Church, so that the sign of lived holiness, always relevant, may never be lacking.

During the Conference you reflected on two forms of canonized holiness: that of martyrdom and that of the offering of life. Since antiquity, believers in Jesus have held in great esteem those who had paid in person, with their own lives, their love of Christ and the Church. They made their tombs places of worship and prayer. They joined together, on the day of their birth to heaven, to consolidate the bonds of a fraternity that in the Risen Christ transcends the limits of death, however cruel and painful.

In the martyr we find the features of the perfect disciple, who imitated Christ in renouncing himself and taking on his own cross, and, transformed by his charity, showed to all the salvific power of his Cross. I am reminded of the martyrdom of those good Orthodox Libyans: they died saying “Jesus”. “But father, they were orthodox!”. They were Christians. They are martyrs, and the Church venerates them as her own martyrs. On this we must… With martyrdom there is equality. The same happens in Uganda, with the Anglican martyrs. They are martyrs! And the Church takes them all as martyrs.

In the context of the causes of saints, the Church’s common feeling has defined three fundamental elements of martyrdom, which always remain valid. The martyr is a Christian who – firstly – in order not to deny his faith, consciously suffers a violent and premature death. Even an unbaptized Christian, who is Christian at heart, confesses Jesus Christ at the Baptism of blood. Secondly, the killing is perpetrated by a persecutor, moved by hatred against the faith or another virtue connected to it; and thirdly, the victim assumes an unexpected attitude of charity, patience, meekness, in imitation of the crucified Jesus. What differs, in the various ages, is not the concept of martyrdom, but the concrete ways in which, in a specific historic context, it occurs.

Even today, in many parts of the world, there are many martyrs who give their life for Christ. In many cases Christianity is persecuted because, driven by faith in God, he defends justice, truth, peace, the dignity of the person. This implies, for those who study the various martyrdom events, that – as Venerable Pius XII taught, “sometimes moral certainty results only from a quantity of clues and proofs which, taken individually, are not worth founding a true certainty” – that harmony of knowledge – “and only when taken together do they leave no reasonable doubt in the mind of a man of sound judgement” (Address to the Roman Rota, 1 October 1942).

In the Bull of Indiction of the next Jubilee I defined that of the martyrs as the most convincing testimony of hope. This is why, within the Dicastery for the Causes of Saints, I wanted to set up the Commission for the New Martyrs – Witnesses of the Faith, which, distinct from the treatment of the causes of martyrdom, would gather the memory of those who, even within the other Christian denominations, were able to give up their lives in order not to betray the Lord. And there are many, many of other denominations, who are martyrs.

The experience then of the Causes of Saints and the continuous confrontation with the concrete experience of believers led me, on 11 July 2017, to sign the Motu Proprio “Maiorem hac dilectionem”, with which I intended to express the common sense of the faithful People of God regarding the witness of holiness of those who, inspired by Christ’s charity, voluntarily offered their lives, accepting a certain and imminent death. Since it was a question of defining a new path for the causes of beatification and canonization, I established that there must be a connection between the offering of life and premature death, that the Servant of God had exercised the Christian virtues at least to an ordinary degree, and that, especially after his death, he was surrounded by the fame and signs of holiness.

What distinguishes the offer of life, in which the figure of the persecutor is missing, is the existence of an external, objectively assessable condition in which the disciple of Christ freely placed himself and which leads to death. Even in the extraordinary witness of this type of holiness, the beauty of the Christian life, which is able to make itself a gift without measure, like Jesus on the cross, shines forth.

Dear brothers and sisters, I thank you, I encourage you to carry out your work for the causes of saints with passion, and with generosity. I entrust you to the intercession of the Virgin Mary and all the witnesses of Christ, whose names are in the book of life. I bless you from my heart, and please, I ask you to pray for me. Thank you.

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Bishop Thomas John Paprocki of Springfield, chairman of the U.S. Conference of Catholic Bishops’ (USCCB) Committee on Canonical Affairs and Church Governance, and Bishop Edward M. Lohse of Kalamazoo and a member of the same committee, facilitated the presentation of the cause to the bishops. With 205 votes in favor, 6 votes against, and 19 abstentions, the bishops affirmed their support for the advancement of the cause of beatification and canonization at the local level.

A brief biography of Dr. Gertrude Barber was provided by the Diocese of Erie:

Dr. Gertrude Agnes Barber was born in Erie, Pennsylvania, on September 16, 1911. After the death of her father during the 1918 flu pandemic, her eldest brother left school to support the family, ensuring his siblings could continue their education – a sacrifice that had profound impact on Gertrude’s lifelong advocacy of education.

She earned a bachelor’s degree from Pennsylvania State University and began her career as a teacher in the Erie School District in 1931. While teaching, she continued her education, earning a master’s and doctoral degree in education, becoming a school psychologist and administrator. Her work with children with special needs profoundly impacted her and in 1952 she opened her first class for children with intellectual disabilities. Dr. Barber’s mission expanded throughout her career, opening the first home for children with disabilities in 1958. In 1971, she left the Erie School District to lead an organization serving individuals of all ages, providing care for children from 24 area school districts, adult training and job placement services, group homes and recreational programs, a retirement center for adults in their senior years, and mental health support services.

Dr. Barber passed away on April 29, 2000, but her legacy continues through the Barber National Institute, which provides services to thousands of children and adults with autism, intellectual, and physical disabilities and behavioral health challenges and their families across Pennsylvania.

The cause of beatification and canonization of the Servant of God Dr. Gertrude A. Barber was formally opened by Bishop Lawrence T. Persico of Erie in December 2019.

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The Joint Christological Declaration, signed on 11 November 1994 by Saint John Paul  II and Catholicos Patriarch Mar Dinkha IV, put an end to 1.500 years of Christological  controversy dating back to the Council of Ephesus (431).

His Holiness Mar Awa III was accompanied by the members of the Joint Commission for  Theological Dialogue between the Catholic Church and the Assyrian Church of the East,  which was established by the same Declaration and which has recently initiated a new  phase of dialogue on the liturgy in the life of the Church.

On this occasion, the Holy Father announced the inclusion in the Roman Martyrology of St Isaac of Nineveh, also known as Isaac the Syrian, one of the most venerated Fathers of  the Syro-Oriental tradition.

Isaac of Nineveh, a monk and bishop in the second half of the 7th century, belonged to  the pre-Ephesian tradition, i.e. the Churches of the Assyrian-Chaldean tradition. Born in  present-day Qatar, where he had his first monastic experience, he was ordained bishop of  Nineveh, near present-day Mosul (Iraq), between 676 and 680, by the Catholicos of  Seleucia-Ctesiphon, George I. After a few months as bishop, he asked to return to  monastic life and retired to the monastery of Rabban Shabur in Beth Huzaye (in present day southwestern Iran). There, he composed several collections of ascetic-spiritual  discourses that made him famous.

Despite belonging to a Church that was no longer in communion with any other, because  it had not accepted the Council of Ephesus of 431, Isaac’s writings were translated into  all languages spoken by Christians: Greek, Arabic, Latin, Georgian, Slavonic, Ethiopian,  Romanian and others. Isaac thus became an important spiritual authority, especially in  monastic circles of all traditions, which quickly venerated him among their saints and  fathers.

The inclusion of Isaac the Syrian in the Roman Martyrology proves that holiness did not  stop with separations and exists across denominational boundaries. As the Second  Vatican Council declared: ‘It is right and salutary to recognize the riches of Christ and  virtuous works in the lives of others who are bearing witness to Christ, sometimes even  to the shedding of their blood.’ (Unitatis Redintegratio 4). St. John Paul II, for his part,  declared that “the communio sanctorum speaks louder than the things which divide us”  (Tertio Millenio Adveniente 37) and that “in a theocentric vision, we Christians already  have a common Martyrology” (Ut Unum Sint 84).

The recent Synod on Synodality also recalled that ‘the example of saints and witnesses to  the faith of other Churches and Christian Communions is a gift we can receive by  including their memory in our liturgical calendar’ (Final Document 122).

It is hoped that the inclusion in the Roman Martyrology of Isaac of Nineveh, a witness to  the precious Christian spiritual heritage of the Middle East, will contribute to the  rediscovery of his teaching and to the unity of all Christ’s disciples.

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We talked about this with Sister Angela Coelho, who was the Postulator of the Causes of Canonization of Saint Jacinta and Saint Francisco Marto, and above all because of her personal link with Sister Lucia of Fatima. Today Sister Angela works to obtain from Heaven and the Church something that for her is an evident truth: Sister Lucia of Fatima’s sanctity.

Q: You are the Postulator of the Cause of Canonization of Sister Lucia de Jesus Rosa dos Santos (Sister Lucia of Fatima). She died in 2005 . . . Did you have the opportunity to know her before her death? How did that meeting impact your life? 

A: Yes, I had the opportunity to meet her on five occasions between 2001 and 2004. What impressed me most was the sanctity of her life. Her very normal, very natural style made me understand that holiness isn’t something that transforms one into an odd person. She was a very concrete person of our time.

One of the things that most impressed me was a visit she had from an important gentleman of the United States, who had many requests and questions, above all requests for Sister Lucia for one or another intention. And she always answered him: “I pray, but you also must pray the Rosary every day. In face of all requests, that was her answer. Then I said to myself . . .  if this woman, who knows much more than we do, insists that we pray the Rosary every day, this prayer must have something that is very important.

Q: Of the personal documents written by Sister Lucia that you know of today, and which are not of public access . . . Please, can you refer to one of them that you consider of high value for the process of canonization of the little shepherdess?

A: Well, I cannot talk about the documents that have not yet been published. But I can mention (that they show) her immense love for the Eucharistic Jesus, for the Virgin, for the Heart of Mary and her great love for her brothers and sisters who wrote to her asking for prayers. So Sister Lucia is truly a woman who intercedes, who prays a lot for us.

Q: The revelations that are attributed to an Angel, to the Virgin, to Jesus which occurred in Fatima and other places, are stories of Lucia. What are the main arguments of the Authorities of the Church to declare as credible the apparitions and revelations that Sister Lucia attests?

A: In the first place, the contents of the messages are all coherent with the public revelation and the Doctrine of the Church. There is nothing, nothing in the Virgin’s sayings that is contrary to the Doctrine (of the Church). Moreover, the conduct of the visionaries was always morally very faithful to the teachings of the Church and also very obedient to the Church. However, a very important sign to approve the apparitions was the miracle of the sun that the three little shepherds anticipated three months before, which 70,000 people saw and in their (thousands) of testimonies said they saw.

Q: Please mention a personal experience or that of third parties that have convinced you that Sister Lucia of Fatima is a Saint.

A: Reading her texts, I am personally convinced of her high level of sanctity surrendered for us. But there are also stories of many graces – none has characteristics of a miracle – that prove to me how people go to Lucia to ask for something, trusting in her intercessory power.

Q: Did Sister Lucia have doubts about the veracity of the apparitions and the revelations received? Why did she doubt? How did she resolve these doubts?

A: It happened briefly between Jjne and July of 1917. People who said to her that it was all a deception and she doubted at times. She resolved these doubts because Jacinta and Francisco prayed a lot for her.

Q: As Postulator are you already informed about some possible miracles that are attributed to God’s extraordinary mercy through Sister Lucia of Fatima’s intercession? 

A: There are no miracles yet.

Q: Was the reality of sexual abuses, of conscience and power attributed to members of the clergy, warned about in some way in the Fatima messages or in some writings of Sister Lucia of Fatima? 

A: In no Fatima message  or writing of Sister Lucia is there any warning on this subject.

Q: Sister Lucia and the events linked to Fatima seem far from our time. What is there relevance? Is there a Fatima spirituality that speaks to today’s young people?

A: The very self-referential characteristic of our society, very isolated, much affected by loneliness; with fear of existence, of what happens daily, delinquency, health, economic problems, the future. In face of these things, Fatima offers as a gift sent from Heaven the answers to be able to cure these wounds and asks us for commitment. For instance, in the face of self-referentiality, the Angel and the Virgin talked of Adoration, of putting God at the center. Moreover, in face of fear of existence and loneliness, Fatima offers Mary’s Heart as refuge and way to reach God and, as the Church teaches, Fatima says that you have a family, that you don’t walk alone and that this Church is your family.

When one looks at the Virgin’s requests, such as praying the Rosary , the First Saturdays, Eucharistic Adoration it’s obvious that Fatima is more relevant today than 100 years ago.

Q: In one of your conferences broadcast on YouTube in 2023, speaking of the third secret of Fatima and, concretely, the death of the “Bishop dressed in white”, which referred to a Pope, you pointed out: “The Church’s pilgrimage has not yet ended, that is why the third secret is open. In this sense, It’s not fulfilled. What’s going to happen to the Pope? I don’t know that, if it has been fulfilled or not as I believe that it is still open” . . .  In your opinion should we still hope in the fulfilment of the prophecy of that third secret of Fatima, which shows the death by martyrdom of a Pope? 

A: Well, I don’t know what the Lord will do. When I said that it is open it’s not that a Pope is literally going to die in a violent way, but that he continues suffering and, with him, many people suffer. It is in this sense that the secret of Fatima continues open.

Q: Francisco wanted to console God, Jacinta offered herself for sinners . . . and Sister Lucia? What could be the seal of her spiritual identity? 

A: I think it’s her surrender for the Church in obedience. Obedience up to death and death on a cross, as talked about in the Letter to the Hebrews. A woman totally obedient to the Church, who gives herself for the Church through her prayers and sacrifices. Also a sister we have in Heaven from whence she intercedes for us as she also did on earth.

Article published originally in PortaLuz.

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