“Father, the Most Holy Virgin did not tell me that we are in the last times of the world but She made me understand this for three reasons.”

“The first reason is because She told me that the devil is in the mood for engaging in a decisive battle against the Virgin. And a decisive battle is the final battle where one side will be victorious and the other side will suffer defeat. Hence from now on we must choose sides. Either we are for God or we are for the devil. There is no other possibility.”

“The second reason is because She said to my cousins as well as to myself that God is giving two last remedies to the world. These are the Holy Rosary and Devotion to the Immaculate Heart of Mary. These are the last two remedies which signify that there will be no others.”

“The third reason is because, in the plans of Divine Providence, God always, before He is about to chastise the world, exhausts all other remedies. Now, when He sees that the world pays no attention whatsoever, then, as we say in our imperfect manner of speaking, He offers us with a certain trepidation the last means of salvation, His Most Holy Mother. It is with a certain trepidation because if you despise and repulse this ultimate means we will not have any more forgiveness from Heaven because we will have committed a sin which the Gospel calls the sin against the Holy Spirit. This sin consists of openly rejecting, with full knowledge and consent, the salvation which He offers. Let us remember that Jesus Christ is a very good Son and that He does not permit that we offend and despise His Most Holy Mother. We have recorded through many centuries of Church history the obvious testimony which demonstrates, by the terrible chastisements which have befallen those who have attacked the honour of His Most Holy Mother, how Our Lord Jesus Christ has always defended the honour of His Mother.”

“Sister Lucy told me: the two means to save the world are prayer and sacrifice.”

“Regarding the Holy Rosary, Sister Lucy said: Look, Father, the Most Holy Virgin in these last times in which we live has given a new efficacy to the recitation of the Rosary to such an extent that there is no problem, no matter how difficult it is, whether temporal or, above all, spiritual, in the personal life of each one of us, of our families, of the families of the world, or of the religious communities, or even of the life of peoples and nations that cannot be solved by the Rosary. There is no problem I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary. With the Holy Rosary, we will save ourselves. We will sanctify ourselves. We will console Our Lord and obtain the salvation of many souls.”

“Finally, devotion to the Immaculate Heart of Mary, Our Most Holy Mother, consists in considering Her as the seat of mercy, of goodness and of pardon, and as the certain door by which we are to enter Heaven.

This is the first part of the Message referring to Our Lady of Fatima; and the second part, which, although shorter, is no less important, refers to the Holy Father. ”

- 26 December 1957, Sister Lucia interview with Father Agustín Fuentes Anguiano, Postulator of the Cause for Beatification of Francisco and Jacinta Marto, interviewed Sister Lucia. The interview was published in 1958 with an Imprimatur and the Approbation of the Bishop of Fatima, Bishop João Pereira Venâncio, as well as with an Imprimatur of his Archbishop, Manuel Pío López Estrada of Jalapa (Xalapa), Veracruz, México. See Frère Michel’s The Whole Truth About Fatima - Vol. III, pp. 503-508. Frère Michel explains that the text comes from Fatima scholar Father Joaquin Alonso’s La Verdad sobre el Secreto de Fatima, pp. 103-106, and from the text published by Father Ryan in the June 1959 issue of Fatima Findings and the No. 8-9 August-September 1961 issue of the Italian magazine Messaggero del Cuore di Maria Declaraciones de Sor Lucía al R.P. Agustín Fuentes hace 61 años

Millenarianism (Chiliasm) - [Decree of the Holy Office, July 21, 1944]
2296 In recent times on several occasions this Supreme Sacred Congregation of the Holy Office has been asked what must be thought of the system of mitigated Millenarianism, which teaches, for example, that Christ the Lord before the final judgment, whether or not preceded by the resurrection of the many just, will come visibly to rule over this world. The answer is: The system of mitigated Millenarianism cannot be taught safely.
Source: archive.is/Okagj
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1996 Denzinger 3839
[Decree of the Holy Office, 19 (21) July 1944]
Question: What about the system of mixed millennialism that teaches that before the final judgment, preceded or not by the resurrection of many righteous, Christ our Lord will come visibly on our earth to reign there?
Answer (confirmed by the pontiff on July 20, 1944): The system of mixed millenarianism cannot be taught safely.
Source: catho.org/9.php?d=bxh
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Eschatology or the Catholic Doctrine of the Last Things
A Dogmatic Treatise
Rev. Joseph Pohle Ph.D. D.D
SECTION 2

CHILIASM, OR MILLENARIANISM

1. CHILIASM IN ITS TWO FORMS.—There are two forms of Chiliasm or Millenarianism. The exaggerated form is heretical, while the more moderate is simply erroneous.

a) The heretical form of Chiliasm may be traced partly to the Jewish expectation of a temporal Messias and partly to the apocryphal writings of the Old Testament, which abound in fables. The Chiliasts of this school conceived the millennium as a period of unbridled sensual indulgence. Eusebius the church-historian says of Cerinthus, a Gnostic heretic who flourished towards the end of the first century: “He held that at some time in the future Christ would reign on earth; and as he was addicted to the pleasures of the flesh, he imagined that the reign of God would consist of such things.” This error was shared by the ancient Ebionites and Apollinarianists and, in a somewhat more respectable form, still persists among the Mormons and Irvingites.

b) Moderate Chiliasm had a number of adherents among Patristic writers, notably Papias, Justin Martyr, Irenaeus, Tertullian, Nepos, Commodian, Victorinus of Pettau, and Lactantius. Its favorite text was Apoc. 20:1 sqq. Papias believed that the Resurrection of the flesh would be followed by a glorious reign of Christ, in which the Saints would enjoy a superabundance of earthly pleasures for a thousand years. These pleasures, however, were to be spiritual, or at least morally licit. In developing this idea its champions parted ways. Some expected the millennium between the General Judgment and the Resurrection of the dead, while others believed it would occur after the General Resurrection, immediately before the assumption of the just into Heaven. A third, still more moderate group of Millenarianists, which is not yet extinct, contents itself with asserting that an era of universal peace and tranquillity will precede the second coming of Christ, to be suddenly interrupted by the great apostasy and the forerunners of Anti-Christ.

2. REFUTATION OF CHILIASM.—Chiliasm in both its forms is untenable.

a) Heretical Chiliasm stands condemned in the light of the moral law, which excludes intemperance and unchastity from the kingdom of Heaven. It is blasphemous and an insult to God to assert that Christ, who is all-holy, will found an earthly paradise for libertines. No wonder even those Fathers and ecclesiastical writers who entertained Chiliastic ideas vigorously condemned this grossly sensual species of Millenarianism as heretical.

b) It is not so easy to refute the more moderate form of Chiliasm, for it seems to have a basis in Sacred Scripture and primitive Tradition.

The New Testament as well as the early creeds speak of the Resurrection of the flesh, the Last Judgment, and the end of the world in terms which make it apparent that these three events are to follow one another in close succession, leaving no time for a millennium.

α) The favorite passage of the Chiliasts is in the Apocalypse and reads as follows: “And I beheld an angel coming down from heaven, holding in his hand the key of the bottomless pit, and a great chain. And he seized the dragon, the ancient serpent, who is the devil and Satan, and bound him for a thousand years.… They [i. e. the just] came to life again, and reigned with Christ for a thousand years. The rest of the dead came not to life until the thousand years were accomplished. This is the first resurrection.… And when the thousand years are accomplished, Satan shall be loosed from his prison, and he shall come forth to lead astray the nations which are in the four corners of the earth …”

This is undeniably one of the most difficult and obscure passages found in Sacred Scripture, and no one has yet succeeded in explaining it satisfactorily. But it proves nothing in favor of Millenarianism, which has no claim to our assent unless it can show that its tenets do not conflict with the general teaching of the Bible. Among the more probable interpretations of the Johannine text suggested by Catholic writers we may mention that of St. Augustine, which was adopted by Pope St. Gregory the Great. These two Fathers think that the imprisonment of Satan refers to the first coming of our Lord, and his temporary loosing to His second coming (parousia) at the reign with His saints on earth (the “first resurrection”) signifies the kingdom of Heaven, where the Blessed reign under the headship of our Lord before the “second resurrection” (i. e. the Resurrection of the flesh). Similarly, the term “first death” is applied to the separation of the body from the soul, whereas “second death” refers to eternal damnation. If this theory is correct, the number one thousand is not to be taken literally, but simply indicates an indefinite period of considerable length.

β) Despite appearances to the contrary, Chiliasm has no foundation in Tradition. Among its early advocates Lactantius, Nepos, Commodian, and Victorinus may, in the light of the Decretum Gelasianum, be set aside as worthless witnesses. The same could be said of Sulpicius Severus if he were to be reckoned among the Chiliasts, which is, however, extremely doubtful, as his extant writings contain no trace of this error. Of the remaining writers who are quoted in favor of Chiliasm we may disregard Papias because he was uncritical, and Tertullian because he was a heretic when he embraced Millenarianism. St. Justin Martyr and St. Irenaeus, the only two remaining witnesses who are absolutely trustworthy, did not inculcate Chiliasm as an article of faith, but merely proposed it as a personal opinion. Whether St. Melito, Bishop of Sardes, harbored Millenarian notions, is uncertain. St. Hippolytus, who is numbered among the Chiliasts by Bonwetsch, has not written a single line, in the works that have come down to us, which must necessarily be interpreted in a Chiliastic sense. Bonwetsch himself is constrained to admit that Hippolytus discarded some of the eschatological notions held by Irenaeus and Tertullian.

Among the opponents of Chiliasm were Clemens Alexandrinus, Origen, and Dionysius, Bishop of Alexandria, whom Eusebius honored with the title of Great and St. Athanasius called a Doctor of the Catholic Church.

READINGS:—J. B. Paganini, Das Ende der Welt oder die Wiederkunft unseres Herrn, 2nd ed., Ratisbon 1882.—J. Bautz, Weltgericht und Weltende, Mayence 1886.—J. Sigmund, Das Ende der Zeiten mit einem Nachblick in die Ewigkeit, oder das Weltgericht mit seinen Ursachen, Vorzeichen und Folgen, Salzburg 1892.—J. A. McHugh in the Catholic Encyclopedia, Vol. VIII, pp. 552 sq.—J. Tixeront, History of Dogmas, 3 Vols., St. Louis 1910–1916, see Index s. v. “Judgment.”—St. Thomas, S. Theol., Supplem., qu. 49–91.—B. J. Otten, S. J., A Manual of the History of Dogmas, Vol. II, St. Louis 1918, pp. 422 sqq.

On Chiliasm see H. Corrodi, Kritische Geschichte des Chiliasmus, 1794.—H. Klee, De Chiliasmo Primorum Saeculorum, Mayence 1825.—Wagner, Der Chiliasmus in den ersten Jahrhunderten, 1849.—J. N. Schneider, Die chiliastische Doktrin und ihr Verhältnis zur christlichen Glaubenslehre (pro-Chiliastic), Schaffhausen 1859.—J. P. Kirsch, art. “Millennium,” in Vol. X of the Catholic Encyclopedia, pp. 307–310.—Chiapelli, Le Idee Millenarie dei Cristiani, Naples 1888.—L. Guy, Le Millénarisme dans ses Origines et son Développement, Paris 1904.—Franzelin, De Scriptura et Traditione, P. II, thes. 16, Rome 1896.—H. Kihn, Patrologie, Vol. I, pp. 120 sqq., Paderborn 1904.—J. Tixeront, History of Dogmas, Vol. I, St. Louis 1910 (see Index s. v. “Millenarianism”).—Shirley Jackson, The Millennial Hope, Chicago 1918.

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Ephesus in A.D. 431 condemn Chiliasm
Pope Damasus “formally denounced Chiliasm” at Rome in A.D. 373
Norman Cohn writes, “This [view of Augustine] at once became orthodox doctrine, and so definitively that in 431 the Council of Ephesus condemned belief in the Millennium as a superstitious aberration.”
Similarly, Robert Clouse states, “This doctrine [of Augustine] was so fully accepted that at the Council of Ephesus in 431, belief in the millennium was condemned as superstition.”

"What shall befall you, ungrateful, effeminate, proud Rome? You have reached a point when you seek and admire nought in your sovereign but luxury, forgetting that both your glory and his stands upon Golgotha..."

Wow! Methinks our Lord must be very angry!

And this:
"... Why do you not take up the shield of faith and preach My Word from the rooftops, in the houses, streets, and squares, and even in inaccessible places? Do you not know that this is the terrible two-edged sword which smites My enemies and placates the wrath of God and man?"

I want to make it sure that this clearly means to proselytize the whole world!
... - which is the first and foremost task of the priests. But also of every other Christian! Which is again, what berGOGlio hates the most, as he hates the Catholic Church more than anyone else ever.

As he in odium fidei that so often say in his own words with his own mouth, like here:

"The warrior and his men bowed profoundly to the Venerable Old Man and joined hands with him. (...)
Things follow too slowly upon each other, but the great Queen of Heaven is at hand; the Lord's power is Hers.
Like mist She shall scatter Her enemies. She shall vest the Venerable Old with all his former garments."
Who is the only one Venerable Old Man from Rome (Nuntius apostolicus est perpetuus Sanctae Sedis vicarius apud cuiusdam civitatis regimen), who was joined worldwide by warrior men? Might be Archibshop Viganò "Pope in pectore"?!