[Grem] R. de Mattei kat. történész : A Koronavírus a globalizáció gyilkosa és Isten csapása

[Emoke Greschik]

 News <https://www.lifesitenews.com/news> Coronavirus is ‘the killer of
globalization’ and a ‘scourge’ from God: Roberto de Mattei
*VIDEO:  https://www.youtube.com/watch?v=lMEgnB1xIuA&feature=emb_logo
<https://www.youtube.com/watch?v=lMEgnB1xIuA&feature=emb_logo>*

“How can we not see in what the coronavirus is producing a symbolic
consequence of the self-destruction of the Church?”
Sun Mar 15, 2020 - 9:13 am EST
https://www.lifesitenews.com/news/coronavirus-is-the-killer-of-globalization-and-a-scourge-from-god-roberto-de-mattei
[image: Featured Image] Prof. Roberto de Mattei Jim Hale / LifeSiteNews
------------------------------

ITALY,  March 14, 2020 (LifeSiteNews <https://www.lifesitenews.com>) * ―
Coronavirus is both the “killer of globalization” and a “scourge from God”
says Catholic historian and author Dr. Roberto de Mattei. *

The celebrated intellectual recently released a video-recorded lecture
about the political, historical, and theological implications of the
Covid-19 coronavirus pandemic sweeping the world. De Mattei has now
recorded “New Scenarios in the Coronavirus Era: Is Coronavirus a Divine
Punishment” in English, and it can be seen below.

“I will not speak about this theme from a medical or scientific point of
view as I do not have this competence,” De Mattei warns his listeners.
(Full lecture transcribed below.)

*New scenarios in the Coronavirus era. Is Coronavirus a divine punishment? *

*Political, historical and theological considerations *

*By Roberto De Mattei*

March 12, 2020

The theme of my conversation is: The new scenarios in Italy and in Europe
during and after the Coronavirus crisis. I will not speak about this theme
from a medical or scientific point of view as I do not have this
competence. I will instead consider the argument from three other points of
view: the point of view of a scholar of the political and social sciences;
the point of view of a historian; and the point of view of a philosopher of
history.

*As a scholar of the social sciences *

The political and social sciences study human behavior in its social,
political and geopolitical context. From this point of view I am not
inquiring into the origins of the Coronavirus and its nature, but rather
the social consequences that are happening and will happen.

An epidemic is the diffusion on the national or world scale (in this case
it is called a pandemic) of an infective illness that afflicts a large
number of individuals of a determined population in a very brief span of
time.

The Coronavirus, which has been renamed Covid-19, is an infective illness
that began to spread through the world from China. Italy is the Western
nation that is now apparently the most afflicted by it.

Why is Italy under quarantine today? Because, as the most attentive
observers have understood from the very beginning, the problem of the
Coronavirus is not its fatality rate but the rapidity with which the
contagion spreads among the population. Everyone agrees that the illness in
itself is not terribly lethal. A sick person who contracts the Coronavirus
and is assisted by specialized health care personnel in well-equipped
health care facilities can heal.

But if, because of the rapid spread of the contagion, which can potentially
strike millions of people simultaneously, the number of sick people rapidly
increases, there will not be enough health care facilities and personnel:
the sick will die because they are deprived of the necessary care. In order
to cure grave cases it is necessary to have the support of intensive care
in order to ventilate the lungs. If this support is lacking, the patients
die. If the number of those who are sick increases, health care structures
are not capable of offering intensive care to everyone and an ever greater
number of patients will succumb to the disease.

Epidemiological projections are inexorable and they justify the precautions
being taken. “If uncontrolled, the Coronavirus could strike the entire
Italian population, but let’s say that in the end only 30% become infected,
that would be about 20 million people. Let’s say that out of these –
reducing the rate – 10% go into crisis, meaning that without intensive care
they will succumb to the disease. This would mean that 2 million people die
directly, plus all of those who will die indirectly as a result of the
collapse of the health care system and the social and economic order.”1

The collapse of the health care system in turn would have other
consequences. The first is the collapse of the nation’s productive system.

Economic crises usually arise from the lack of either supply or demand. But
if those who want to consume must remain at home and the stores are closed
and those who are capable of selling goods do not succeed in getting their
product to their clients because logistical operations, the transport of
goods, and points of sale like stores enter into crisis, the supply chain
collapses.

The central banks would not be capable of saving such a situation: “The
crisis after the Coronavirus does not have a monetary solution” writes
Maurizio Ricci in La Repubblica on February 28. Stefano Feltri in turn
observes: “The typical Keynesian recipes – creating jobs and artificial
demand with public money – are not practical when the workers do not leave
their homes, trucks do not circulate, stadiums are closed and people do not
schedule vacations or work trips because they are sick at home or afraid of
the contagion. Aside from avoiding liquidity crises for businesses by
suspending tax payments and interest payments to banks, the political
system is powerless. A government decree is not enough to reorganize the
supply chain.”2

The expression “perfect storm” was coined several years ago by the
economist Nouriel Roubini to indicate a mix of financial conditions that
are such that it leads to a collapse of the market. “There will be a
global  recession due to Coronavirus”, Roubini declares, adding:  “This
crisis will spill over and result in a disaster.”3

 Roubinis’s forecasts have been confirmed by the drop in the price of oil
after the failure of OPEC to agree with Saudi Arabia, which has decided to
increase its production and cut prices in defiance of Russia, and are
probably destined to be further confirmed as events unfold.

The weak point of globalization is interconnection, the talisman word of
our time, from the economy to religion. Pope Francis’ Querida Amazonia is a
hymn to interconnection. But today the global system is fragile precisely
because it is so interconnected. And the system of distribution of products
is one of the chains of this economic interconnection.

It is not a problem of the markets but of real economy. Not only finance
but also industry, commerce, and agriculture, that is to say the pillars of
the economy of a nation, can all collapse if the system of production and
distribution enters into a crisis.

But there is another point that begins to be glimpsed: there is not only
the collapse of the health system; there is not only a possible crack in
the economy; but there can also be a collapse of the state and public
authority – in a word, social anarchy.  The riots in Italian prisons
indicate a trend in this direction.

Epidemics have psychological consequences because of the panic that they
can provoke. Between the end of the nineteenth century and the beginning of
the twentieth century social psychology was born as a science. One of its
first exponents was Gustave Le Bon, the author of a famous book
entitled Psychologie
des foules [Psychology of crowds] (1895).

Analyzing collective behavior, Le Bon explains how in a crowd the
individual undergoes a psychological change by which feelings and passions
are transmitted from one individual to another “by contagion” like that
which happens with infectious diseases. The modern theory of contagion,
which was inspired by Le Bon, explains how, protected by the anonymity of a
crowd, the most calm individual can become aggressive, acting at the
suggestion of others or in imitation of them. Panic is one of those
feelings that is spread by social contagion, as happened during the French
Revolution in the period that was called the “Great fear” 4.

If a health crisis is compounded by an economic crisis, an uncontrolled
wave of panic can trigger the violent impulses of the crowd. The state is
then replaced by tribes and gangs, especially in the outskirts of large
urban centers. The social war, has been theorized by the São Paulo Forum, a
conference of Latin American ultra-leftist organizations, is practiced in
Latin America, from Bolivia to Chile, from Venezuela to Ecuador, and may
soon expand to Europe.

Someone might observe that this process corresponds to the project of the
globalist lobbies, the “masters of chaos” as Professor Renato Cristin
defines them in his excellent book. But if this is true, it is also true
that what emerges defeated from this crisis is the utopia of globalization,
presented as the great road destined to lead to the unification of the
human race. Globalization actually destroys space and pulverizes distances:
today the key to escaping the epidemic is social distance, the isolation of
the individual. The quarantine is diametrically opposed to the “open
society” hoped for by George Soros. The conception of man as a
relationship, typical of a certain school of philosophical personalism,
declines.

Pope Francis, after the failure of Querida Amazonia, focused heavily on the
conference dedicated to the “global compact” schedules at the Vatican for
this coming May 14. This conference however has been rescheduled and has
become more distant, not only in time but in its ideological
presuppositions. The Coronavirus brings us back to reality. It is not the
end of borders that was announced after the fall of the Berlin Wall.
Instead, it is the end of the world without borders, the end of the “global
village.” It is not the triumph of the new world order: it is the triumph
of the new world disorder. The political and social scenario is that of a
society that is disintegrating and decomposing. Is it all organized? It’s
possible. But history is not a deterministic succession of events. The
master of history is God, not the masters of chaos. The killer of
globalization is a global virus called the Coronavirus.

*As historian *

At this point the historian will step in to replace the political observer,
seeking to see things from the perspective of a greater chronological
distance. Epidemics have accompanied the history of humanity from the very
beginning all the way to the twentieth century, and they are always
intertwined with two other scourges: wars and economic crises. The last
great epidemic, the Spanish influenza in the 1920s, was closely connected
to the First World War and the Great Depression that began in 1929, also
known as “the Great Crash,” an economic and financial crisis that convulsed
the economic world at the end of the Twenties, with grave repercussions
that extended throughout the 1930s. These events were followed by the
Second World War.

Laura Spinnay is an English scientific journalist who has written a book
called Pale Rider: The Spanish Flu of 1918 and How It Changed the World.5
Her book informs us that between 1918 and 1920 the virus which began in
Spain infected approximately 500 million people, including even inhabitants
of remote islands of the Pacific Ocean and of the glacial Arctic Sea,
causing the deaths of 50-100 million individuals, ten times more than the
First World War.

 World War I contributed to the flu’s virulence, helping the virus spread
throughout the globe. Spinnay writes: “It is difficult to imagine a
mechanism of contagion more effective than the mobilization of enormous
quantities of troops in the height of the autumn wave, who then reached the
four corners of the planet where they were greeted by festive crowds. In
essence, what the Spanish flu taught us is that another influenza pandemic
is inevitable, but whether it will cause ten million or one hundred million
victims depends only on what the world will be like in which it spreads.”6

In the interconnected world of globalization, the ease with which contagion
can spread is certainly greater than it was a century ago. Who can deny it?

But the historian’s perspective goes even further back in time. The
twentieth century was the most terrible century of history, but there was
another terrible century, “The Calamitous Fourteenth Century,” as Barbara
Tuchman calls it in her book A Distant Mirror.7

I would like to focus on this historical period that marked the end of the
Medieval era and the beginning of the Modern era. I do so basing myself on
historical works that are not Catholic but serious and objective in their
research.

The Rogations are processions convoked by the Church in order to implore
the help of Heaven against calamities. The Rogations contain the prayer “A
fame, peste et bello libera nos, Domine:” – from famine, plague, and war,
deliver us, O Lord. As the historian Robert Lopez writes, the liturgical
invocation present in the Rogation ceremonies “unfolded with all of its
drama over the course of the fourteenth century.”8 “Between the tenth and
twelfth centuries,” Lopez observes, “none of the great scourges that mow
down humanity seem to have raged in any great measure; neither pestilence,
of which there is no mention during this period, nor famine, nor war, which
had a greatly reduced number of victims. Moreover, the expanse of
agriculture was widened by a slow softening of the climate. We have proof
of this in the retreat of the glaciers in the mountains and of the icebergs
in the northern seas, in the extension of wine growing into regions like
England where today it is no longer practical, and in the abundance of
water in regions of the Sahara that were later reconquered by the desert.”9

The picture of the fourteenth century was much, much different, as natural
catastrophes combined with serious religious and political upheavals.

The fourteenth century was a century of deep religious crisis: it opened in
1303 with the famous “slap” of Anagni against Boniface VIII, one of the
greatest humiliations of the papacy in history; it saw the transference of
the papacy for seventy years to the city of Avignon in France (1308-1378);
and it ended with forty years of the Western Schism from 1378 to 1417, in
which Catholic Europe was divided between two and then three popes. A
century later, in 1517, the Protestant Revolution lacerated the unity of
the faith of Christianity.

If the thirteenth century was a period of peace in Europe, the fourteenth
century was an era of permanent war. We need only think of the “Hundred
Years’ War” between France and England (1339-1452) and of the assault of
the Turks against the Byzantine Empire with the conquest of Adrianople
(1362).

In this century Europe experienced an economic crisis due to climatic
changes caused, not by man, but by glaciation. The climate of the Middle
Ages had been mild and sweet, like its customs. But the fourteenth century
experienced an abrupt harshening of climatic conditions.

The rains and floods of the spring of 1315 led to a general famine that
assailed all of Europe, above all the northern regions, causing the death
of millions of people. The famine spread everywhere. The elderly
voluntarily refused food in the hope of enabling the young to survive and
historians of the time write of many cases of cannibalism.

One of the principal consequences of the famines was agricultural
destructuring. In this period there were great movement of agricultural
depopulation characterized by flight from the land and the abandonment of
villages; the forest invaded fields and vineyards. As a result of the
abandonment of the fields there was a strong reduction of soil productivity
and a depletion of livestock.

If bad weather causes famine, the subsequent weakening of the body of
entire populations causes disease. The historians Ruggero Romano and
Alberto Tenenti show how in the fourteenth century the recurring cycle of
famines and epidemics intensified.10 The last great plague had erupted
between 747 and 750; almost six hundred years later it reappeared, striking
four times in the space of a decade.

The plague came from the Orient and arrived in Constantinople in the autumn
of 1347. Over the next three years it infected all of Europe, all the way
to Scandinavia and Poland. It was the black plague, of which Boccaccio
speaks in the Decameron. Italy lost about half of its inhabitants. Agnolo
di Tura, the chronicler of Siena, lamented that no one could be found to
bury the dead, and that he had to bury his five sons with his own hands.
Giovanni Villani, the chronicler of Florence, was struck by the plague in
such a sudden way that his chronicle ends abruptly in the middle of a
sentence.

The European population that had surpassed 70 million inhabitants at the
beginning of the 1300s was reduced by a century of wars, epidemics, and
famines to 40 million; it shrank by more than one third.

The famines, plague, and wars of the fourteenth century were interpreted by
the Christian people as signs of God’s chastisement.

Saint Bernardine of Siena (1380-1444) admonished: Tria sunt flagella quibus
dominus castigat.11 There are three scourges with which God chastises: war,
plague, and famine. Saint Bernardine belongs to a number of saints like
Catherine of Siena, Bridget of Sweden, Vincent Ferrer, Louis Marie Grignon
de Montfort, who warned how throughout history natural disasters have
always accompanied the infidelities and apostasy of nations. It happened at
the end of the Christian Middle Ages, and it seems to be happening today.
Saints like Bernardine of Siena did not attribute these events to the work
of evil agents but to the sins of men, which are even more grave if they
are collective sins and still more grave if tolerated or promoted by the
rulers of the peoples and by those who govern the Church.

*As a philosopher of history *

These considerations introduce us to the third point in which I will
consider the events not as a sociologist or historian but as a philosopher
of history.

Theology and the philosophy of history are fields of intellectual
speculation that apply the principles of theology and philosophy to
historical events. The theologian of history is like an eagle that judges
human affairs from the heights. Some of great theologians of history were
Saint Augustine (354-430), Jacques Bénigne Bossuet (1627-1704), who was
called the eagle of Meaux, from the name of the diocese where he was
bishop, Count Joseph de Maistre (1753-1821), the marquis Juan Donoso Cortés
(1809-1853), the abbot of Solesmes Dom Guéranger (1805-1875), professor
Plinio Correa de Oliveira (1908-1995), and may others.

There is a Biblical expression that says: Judicia Dei abyssus multa (Ps
35:7): the judgments of God are a great abyss. The theologian of history
submits himself to these judgments and seeks to understand the reason for
them.

Saint Gregory the Great, inviting us to investigate the reasons for divine
action, affirms: “Whoever does not discover the reason for which God does
things in the very works themselves, will find in his own meanness and
baseness sufficient cause to explain why his investigations are in vain.”12

Philosophy and modern theology under the influence above all of Hegel, have
replaced the judgments of God with the judgments of history. The principle
according to which the Church judges history is reversed. It is not the
Church that judges history but history that judges the Church, because the
Church, according to the Nouvelle théologie, does not transcend history but
is immanent, internal to itself.

When Cardinal Carlo Maria Martini said in his final interview that “The
Church is 200 years behind” with respect to history, he assumed history as
the criterion of judgment for the Church. When Pope Francis, in his
Christmas greetings to the Roman Curia on December 21, 2019, made these
words of Cardinal Martini his own, he is judging the Church in the name of
history, overturning what should be the criterion of Catholic judgment.

History in reality is a creature of God, like nature, like all that exists,
because nothing of what exists can exist apart from God. All that happens
in history is foreseen, regulated and ordered by God for all eternity.

Thus for the philosopher of history every discussion can only begin with
God and finish with God. God does not only exist; God is concerned for his
creatures, and he rewards or chastises rational creatures according each
one’s merits or faults. The Catechism of Saint Pius X teaches: “God rewards
the good and chastises the wicked because he is infinite justice....”

Justice, theologians explain, is one of the infinite perfections of God.13
The infinite mercy of God presupposed his infinite justice.

Among Catholics the concept of justice, like the concept of divine justice,
is often removed. And yet the doctrine of the Church teaches the existence
of a particular judgment that follows the death of every person, with the
immediate reward or punishment of the soul, and of a universal judgment in
which all angels and all human beings will be judged for their thoughts,
words, actions, and omissions.

The theology of history tells us that God rewards and punishes not only men
but also collectivities and social groups: families, nations,
civilizations. But while men have their reward or chastisement, sometimes
on earth but always in heaven, nations, which do not have an eternal life,
are punished or rewarded only on earth.

God is righteous and rewarding and gives to each what is his due: he not
only chastises individual persons but he also sends tribulations to
families, cities, and nations for the sins which they commit. Earthquakes,
famines, epidemics, wars, and revolutions have always been considered as
divine chastisements. As Father Pedro de Ribadaneira (1527-1611) writes:
“wars and plagues, droughts and famines, fires and all other disastrous
calamities are chastisement for the sins of entire populations.”14

On March 5 the bishop of an important diocese, whom I will not name,
declared: “One thing is certain: this virus was not sent by God to punish
sinful humanity. It is an effect of nature, treating us as a stepmother.
But God faces this phenomenon with us and probably will make us understand,
in the end, that humanity is one single village.”

The Italian bishop does not renounce the myth of the “single village” nor
the religion of nature of the Pachamama and Greta Thurnberg, even if for
him the “Great Mother” can become “stepmother.” But the bishop above all
forcefully rejects the idea that the Coronavirus epidemic or any other
collective disaster can be a punishment for humanity. The virus, the bishop
believes, is only the effect of nature. But who is it that has created,
ordered, and guided nature? God is the author of nature with its forces and
its laws, and he has the power to arrange the mechanism of the forces and
laws of nature in such a way as to produce a phenomenon according to the
needs of his justice or his mercy. God, who is the first cause above all of
all that exists, always makes use of secondary causes in order to effect
his plans. Whoever has a supernatural spirit does not stop at the
superficial level of things but seeks to understand the hidden design of
God that is at work beneath the apparently blind force of nature.

The great sin of our time is the loss of faith by the men of the Church:
not of this or that man of the Church but of the men of the Church in their
collective whole, with few exceptions, thanks to whom the Church does not
lose her visibility. This sin produces blindness of the mind and hardening
of the heart: indifference to the violation of the divine order of the
universe.

It is an indifference that hides hatred toward God. How is it manifested?
Not directly. These men of the Church are too cowardly to directly
challenge God; they prefer to express their hatred towards those who dare
to speak of God. Whoever dares to speak of the chastisement of God gets
stoned: a river of hatred flows against him.

These men of the Church, while verbally professing to believe in God,
actually live immersed in practical atheism. They despoil God of all his
attributes, reducing him to pure “being” – that is, to nothing. Everything
that happens is for them the fruit of nature, emancipated from its author,
and only science, not the Church, is capable of deciphering nature’s laws.

Yet not only sound theology but the sensus fidei itself teaches that all
physical and material evils that do not come from the will of man depend on
the will of God. Saint Alphonsus Liguori writes: “Everything that happens
here against our will, know that it does not occur except by the will of
God, as Saint Augustine says.”15

On July 19 the Church’s liturgy recalls Saint Lupus (or Saint Loup), bishop
of Troyes (383-478). He was the brother of Saint Vincent of Lerins and the
brother-in-law of Saint Hilary of Arles, belonging to a family of ancient
senatorial nobility but above all of great sanctity.

During his lengthy episcopate (52 years), Gaul was invaded by the Huns.
Attila, at the head of an army of 400.000 men, crossed the Rhine,
devastating everything he found in his path. When he arrived before the
city of Troyes, the bishop Lupus, vested in pontificals and following his
clergy in procession, came to meet Attila and asked him, “Who are you that
you threaten this city?” And the response came: “Don’t you know who I am? I
am Attila, king of the Huns, called the scourge of God.” To which Lupus
replied: “Well then, be the welcome scourge of God, because we merit divine
scourges because of our sins. But if it is possible, let your blows fall
only on my person and not on the entire city.”

The Huns entered the city of Troyes, but by divine will they were blinded
and crossed it without being aware of it and without doing evil to anyone.

The bishops today not only are not speaking about divine scourges, but they
are not even inviting the faithful to pray that God will liberate them from
the epidemic. There is a coherence in this. Whoever prays, in fact, asks
God to intervene in his life, and thus in the things of the world, in order
to be protected from evil and to obtain spiritual and material goods. But
why should God listen to our prayers if he is disinterested in the universe
created by Him?

If, on the contrary, God can, by means of miracles, change the laws of
nature, avoiding the sufferings and death of an individual man, or great
loss of life throughout an entire city, he can also decree the punishment
of a city or a people, because their collective sins call down collective
chastisements. Saint Charles Borromeo said, “Because of our sins, God
permitted the fire of the plague to attack every part of Milan.”16 And
Saint Thomas Aquinas explains: “When it is all the people who sin,
vengeance must be made on all the people, just as the Egyptians who
persecuted the children of Israel were submerged in the Red Sea, and as the
inhabitants of Sodom were struck down en masse, or a significant number of
people must be struck, such as happened in the chastisement inflicted for
the adoration of the golden calf.”17

On the eve of the second session of the First Vatican Council, on January
6, 1870, Saint John Bosco had a vision in which it was revealed to him that
“war, plague, and famine are the scourges with which the pride and malice
of men will be struck down.” This is how the Lord expressed himself: “You,
O priests, why do you not run to weep between the vestibule and the altar,
begging for the end of the scourges? Why do you not take up the shield of
faith and go over the roofs, in the houses, in the streets, in the piazzas,
in every inaccessible place, to carry the seed of my word. Do you not know
that this is the terrible two-edged sword that strikes down my enemies and
that breaks the wrath of God and men?”18

The priests are silent, the bishops are silent, the Pope is silent.

We are approaching Holy Week and Easter. And yet for the first time in many
centuries in Italy, the churches are closed, Masses are suspended, and even
Saint Peter’s Basilica is closed. The Holy Week and Easter liturgies urbe
et orbi will not be drawing pilgrims from all over the world. God, also
punishes by “subtraction” as Saint Bernardine of Siena says, and today it
seems like he has removed the churches, the Mother of all churches from the
supreme Pastor, while the Catholic people are groping confused in the dark,
deprived of the light of truth that should illuminate the world from Saint
Peter’s Basilica. How can we not see in what the Coronavirus is producing a
symbolic consequence of the self-destruction of the Church?

Judicia Dei abyssus multa. We ought to be certain that what is happening
does not prefigure the success of the sons of darkness, but rather their
defeat, because, as Father Carlo Ambrogio Cattaneo, S.J., (1645-1705)
explains, the number of sins, whether of a man or of a people, is
numbered.19 Venit dies iniquitate praefinita says the prophet Ezekiel
(21:2) – God is merciful but there is a final sin that God does not
tolerate and that provokes his chastisement.

Furthermore, according to a principle of the theology of Christian history,
the center of history is not the enemies of the Church but the saints. Omnia
sustineo propter electos (2 Tim 2:10) says Saint Paul. History revolves
around the elect of God. And history depends on the impenetrable designs of
Divine Providence.

Throughout history there are those who oppose the law of God, whether men,
groups, or organized societies, both public and secret, who work to destroy
all that has been ordained by God. They are able to obtain apparent
successes, but they will always ultimately be defeated.

The scenario we have before us is apocalyptic, but Pius XII recalls that in
the Book of Revelation (6:2) Saint John says, “did not behold only the
ruins caused by sin, war, famine, and death; he also saw in the first place
the victory of Christ. And indeed the path of the Church throughout the
centuries is a via crucis, but it is also always a march of triumph. The
Church of Christ, the man of faith and Christian love, are always those who
bring light, redemption and peace to a humanity without hope. Iesus
Christus heri et hodie, ipse et in saecula (Hebr. 13:8). Christ is your
guide, from victory to victory. Follow him.”20

At Fatima the Blessed Mother has revealed to us the scenario of our time,
and she assured us of her triumph. With the humility of those who are aware
that they can do nothing by their own strength, but also with the
confidence of those who know that everything is possible with the help of
God, we do not retreat, and we entrust oursselves to Mary at the tragic
hour of the events foretold by the message of Fatima.



*Translated by Giuseppe Pellegrino @pellegrino2020
<https://twitter.com/pellegrino2020>*
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