One of the anomalies of the Second Vatican Council, which was supposed to open the windows of the Church to the world – was that as a result of the ‘Rome-Moscow Agreement’ 69, 70 it closed the door to any criticism of Russia or Communism, and that at a time when the Russians were taking control of the so-called ‘ecumenical movement’ – the WCC and its subsidiaries. And so the situation developed that the Catholic Church in Britain was permitted to join that same ecumenical movement, in a plan whose Scottish organiser belonged to a Soviet ‘front’ organisation.

And one grave consequence of that entry, in 1990, was that the Church’s Bishops came under pressure to accept Anglican ‘orders’. One clear effect of all this false ecumenism is that it has induced an indifference towards the doctrines of the Mass such as transubstantiation. Here it is surely relevant to recall the words that lead into the Third Secret, namely – ‘In Portugal the doctrines of the Church will always be preserved’. For this implies two things, firstly that the same doctrines will be under attack elsewhere, and secondly, given the fact that this leads into the Secret, that they must be doctrines of some importance. And what doctrines are more vital to the Church’s life than those concerning the Mass? It is on the Mass that the whole Church depends for its spiritual existence, day to day, and so if anyone was to undermine the Church, the Mass forms a logical target. However many fail to see that a substantial undermining of the Mass at one place could undermine it totally. They fail to see the dangers in the Church joining a ‘unity plan’ with Protestants, and that it could predispose an attack on the Mass through an attempt to validate Anglican orders.

There is an evident ‘conspiracy of silence’ about the lead-up to this crisis. Nowhere else will you read about the ‘staging posts’ in the coming attack, which in effect form a continuous approach of an enemy towards the Mass. Is it not significant that when Our Lady appeared to request the Consecration, there appeared to Lucia a great vision of the Mass conferring ‘grace and mercy’ on us? Surely the logical interpretation is that this revealed what from now was at risk?

So we are moving steadily towards that climax revealed in the Scriptures. If this is inevitable, then all we can do is, be prepared. Faced with the ultimate persecution, we have two choices. We can either stand firm in the faith, and so merit the reward of eternal life, or we can desert the faith, and so lose it.. either profess faith in Christ – or abandon Him. In Chapter 4 I reveal how the early Roman martyrs considered it a joy and a privilege to be able to lay down their lives for Christ, in imitation of His own sufferings and death. I also discovered how, when the time came, they were supported by a wonderful sense of God’s presence that overcame all the pain. That is the example that should inspire us if we are to face the same situation. And it is surely no disgrace, if we, out of all the generations in the Church, are chosen to be the ones to defend the faith in the coming times. We should also reflect that martyrs, according to the Church’s teaching, do not have to pass through purgatory, but enter heaven at once with their sins forgiven. So our focus should be not on the suffering, but on what lies beyond to where Christ awaits us.

I submit my writings to the discretion of the Church, and end with the following extract from the Catechism of the Catholic Church (Section 675): ‘Before Christ’s second coming the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies its pilgrimage on earth will unveil ‘the mystery of iniquity’ in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist… The Church will enter the glory of the kingdom only through this Passover, when she will follow her Lord in His death and Resurrection’.