non-official PDF attached. To access  University web site, in Google type:

https://teze.doctorat.ubbcluj.ro>fisier Lucia de Jesus year

or Google : https://www.google.com/search?client=firefox-b-d&q=https%3A%2F%2Fteze.doctorat.ubbcluj.ro%3Efisier+Lucia+de+Jesus+year
or  type by hand: https://teze.doctorat.ubbcluj.ro>fisier Lucia de Jesus year

PhD student: Álvaro Albornoz Castro
Cluj-Napoca

2024

Table of Contents
excerpts:
Introduction ... 11
I. Historical and Historiographical Report of the Sources for the Study of the
  Biography of Lúcia de Jesus Rosa dos Santos ................................................................ 30
I.1. Presentation of the Problem of the Historiographical Approach to the Fátima
    Phenomenon... 30
I.2. The Current State of Critical Biography in the General Historiographical Case of the
    Seers of the Virgin Mary.................................................................................................. 32
I.3 Periodization for a Historiography of the Sources on the Life and Work of Lúcia de
    Jesus Rosa dos Santos.............................................................                                .36
I.3.1. The First Period: 1921-1935. Early Works Related to Fátima ......................... 40
I.3.2. The Second Period: 1935-1944. Sister Lúcia's Writing Activity...................... 46
I.3.3. The Third Period: 1946-1957. Inquisitorial and Hermeneutical Activity in
        Connection with the Apparitions of Fátima. Lúcia Responds ..................................... 50
I.3.4. The Fourth Period: 1955-2013. The Apologetic, Critical, and Docuмentary
      Impulse on the Sources on Fátima ............................................................................... 61
I.4. Edited Biographies of Lúcia and Other Autograph Writings of the Seer .................. 79

II. Introduction to the Geographical and Cultural Context of Lúcia's Childhood in
    Aljustrel ... 85
II.1. The Socio-Economic Structure of Aljustrel Village at the Beginning of the 20th
    Century...85
II.2. A Family from Aljustrel at the Beginning of the 20th Century ....... ........................88
II.3. Practicing Religion in the Family: Maria Rosa and the Home as Domestic Church
... ..90
II.4. Lúcia's Early Years .................................................................................................. 94
II.5. Between Popular Tradition and Sin: The Distractions of Aljustrel ......................... 99
II.6. Maria Rosa dos Santos: Keeper of Doctrine and Model of the Rural Catholic Woman
      of the Early 20th Century............................................................................................... 102
II.7. Between the Vanity of the World and an Incipient Contemplation: Lúcia After Her
      First Communion ... 107
II.8. Lúcia and Her Cousins, Francisco and Jacinta Marto ............................................ 109
II.9. Between Sheep and Floating Lumps. Lúcia the Shepherd ..................................... 114
II.10. The First Apparitionist Phenomenon: Genesis of the Fátima Seers..................... 117

II.11. The Family Crisis Preceding the Apparitions of 1917 ......................................... 122
II.12. Embassy from Heaven: Lúcia's Role in the Apparitions of Fátima ..................... 128

III. Lúcia de Jesus Rosa dos Santos: From the Asilo de Vilar in Porto to the Institute
    of the Sisters of Saint Dorothea of Pontevedra, 1919-1925 .......................................... 135
III.1. After the Apparitions of Fátima. No Man's Land ................................................. 135
III.2. A Possibility of Educating the Seer ...................................................................... 145
III.3. The Birth of Maria das Dores: Arcediago van Zeller Institute of the Sisters of Saint
    Dorothea... 165
III.4. Controversy and Speculation Around Lúcia: Press Attacks ................................. 170
III.5. From the First Account of the Apparitions in 1922 to the Canonical Interrogation:
...

IV.11. First Letter to Pope Pius XI. 1930. Docuмentary Evidence .............................. 361
IV.12. Insisting on the New Institute ............................................................................. 368
IV.13. The Decisive Questions of Father Gonçalves .................................................... 379
IV.14. New Temptations and the Visit of Monsignor José Alves Correia da Silva to
        Tuy... 384
V. Lúcia and the Spread of the Reparatory Devotion to the Immaculate Heart of Mary:
    From the Revelation of Pontevedra - December 10, 1925 - to the Official Approval of
    Monsignor José Alves Correia da Silva on September 13, 1939 ................................. 393
V.1. Historical Records of the Revelation of December 10, 1925...................................393
V.2. The Historical Trace of the Genesis of the Sources and Spread of the Reparatory
     Devotion to the Immaculate Heart of Mary .................................................................. 403
V.3. The Efforts of Lúcia Maria das Dores to Spread the Reparatory Devotion to the
       Immaculate Heart of Mary ............................................................................................ 414
V.4. Manuel Nunes Formigão: Apostle of the Propagation of the Reparatory Devotion to
      the Immaculate Heart of Mary ...................................................................................... 427
V.5. José Aparício da Silva: Confessor and Tireless Servant of the Immaculate Heart of
      Mary ... 436
V.6. Lúcia, the Heart of Mary and Monsignor José Alves Correia da Silva ................. 445
V.7. The Intervention of Father José Bernardo Gonçalves ........................................... 452
V.8. Father Aparicio's Role as a Missionary of the Immaculate Heart of Mary abroad…461
V.9. The Immaculate Heart of Mary and Divine Justice: “The Punishment Will Be Such
      as Never Before: Horrible, Horrible”............................................................................ 472

V.10. Trials, Sacrifices, War: Bishop José Alves Correia da Silva and the Approval of the
       Reparatory Devotion to the Immaculate Heart of Mary ................................................ 475
V.11.The Mistake of Bishop José Alves Correia da Silva. Controversies Surrounding the
      Publication of the Devotion .......................................................................................... 480
V.12. The Historical Significance of the Reparatory Devotion to the Immaculate Heart of
      Mary ... ..486

VI. From the Vision of Tuy to Ingravescentibus Malis and the Consecration of Portugal:
     The Historical Journey of the Consecration of Russia to the Immaculate Heart of Mary
     Between 1929 and 1938 ................................................................................................... 489
VI.1.The Spiritual Context of Lúcia in the Institute of the Religious Sisters of Saint
     Dorothea of Tuy in 1929 ............................................................................................... 489
VI.2. Historical Notes on the Apparition at Tuy on June 13, 1929 .............................. 492
VI.3. The Relationship Between Devotion to the Immaculate Heart of Mary and Russia in
      the Context of the Secret of Fátima in Lúcia's Letters ................................................... 502
VI.4. Father José Bernardo Gonçalves and the First Attempts to Consecrate Russia to the
     Immaculate Heart of Mary ............................................................................................ 509
V.5. Russia, José Alves Correia da Silva and Pius XI. The Ecclesiastical Hierarchy and
     the Request for the Consecration of Russia .................................................................. 512

...

VII. The Imminence of War and the Punishment of Nations: Heaven's Warnings and
      the Prophetic Period of Lúcia from 1939-1943 ............................................................. 570
VII.1. An “Éminente” War ............................................................................................ 570
VII.2. “When You See a Bright Night...” Aurora Borealis in January 1938 .................. 573
VII.3. Russia, World Peace, and Devotion to the Immaculate Heart of Mary .............. 577
VII.4. A New Intervention by Father Gonçalves. Lúcia's Hermetic Request to Pius XII...583 
VII.5. Change of Strategy. Consecration of the World and not Russia ........................ 589
VII.6. “I Will Punish the Nations for Their Crimes...” New Revelations and the
Consecration of the World to the Immaculate Heart of Mary ...................................... 593
VII.7. Revealing Secrets. Lúcia writes to Pius XII ....................................................... 597
VII.8. Portugal Renews the Consecration to the Immaculate Heart of Mary ............... 605
VII.9. The Sins of Portugal: “Nosso Senhor Asks for Penance, Sacrifices, and the
       Suppression of Pagan Feasts.” New Requests of Lúcia ............................................... 608
VII.10. Pius XII and His Predilection for the Virgin Mary of the Rosary of Fatima...617

VII.11. Internationalization of the Fátima Secrets: Hell and Russia's Mistakes ........... 622

VI11. Russia Will Be Converted: Lúcia as an Advocate of Russia's Conversion…….701
VIII.12. Lúcia and the Critique of Edouard Dhanis ...................................................... 704
VIII.13. In Search of Answers. Hübert Jöngen Visits Tuy ........................................... 708
VIII.14. Saudades de Fátima. Lúcia and the Crowning of the Virgin .......................... 710
VIII.15. Return to Fátima. May 21-22, 1946, New Destinies of the Seer ...................... 716

IX. New Roads and Heavy Crosses: From the Institute of the Sisters of Saint Dorothea
      of Sardão to the Carmel of Saint Teresa of Coimbra. The Transition of the Religious
      Congregation of Lúcia from 1946 to 1957......................................................................723
IX.1. College of the Sisters of Saint Dorothea of Sardão ..............................................723
IX.2. Interviews, Interrogatories, Questionnaires: Lúcia answers for the apparitions........ 735
IX.3. A Long-Awaited Project in Russia's Favor: Lúcia's Visit to Pius XII.................. 731
IX.4. Thomas McGlynn: Sculptor of the Virgin Mary and Messenger of Lúcia ...........736
IX.5. The Decision of Lúcia and the Vocation to Contemplation: the Horizon of
        Carmel... 740
IX.6. Dental Treatment, Montini, and the Actual Transfer to Carmel........................... 750
IX.7. Carmel of Saint Teresa. The Emergence of Maria Lúcia de Jesus e do Coração
      Imaculado ... 755
IX.8. Other Attempts to Convert Russia Under the Carmelite Rule.................................761
IX.9. “A Mission from God and a Good Part of My Cross”. New Visits to Lúcia Since
      1950...764
IX.10. Devotee, Spy, or Inquisitor? Joséph Schweigl's Visit to Portugal and His Meeting
        with Lúcia ...774
IX.11. “Father, Many Will Be Lost, Only a Limited Part of the Human Race Will Be
       Saved!” The Testimony of Father Lombardi ................................................................. 777
IX.12. An Imposing Visit. Cardinal Alfredo Ottaviani's Visit to the Carmelite
        Monastery... 781

X. “Father, God Will Punish the World and Will Punish It in a Terrible Way: Heaven's
       Punishment Is Imminent...” The Prophetic Testament of Lúcia and the Case of Father
       Agustín Fuentes ... 785
X.1. Biographical Sketch of Agustín Fuentes Anguiano Until He Is Appointed Roman
       Postulator ... 785
X.2 Interview of Father Agustín Fuentes with Sister Lúcia on December 26, 1957..... 787
X.3. Apostolate of Father Agustín Fuentes: Spreading the Message of Our Lady of
      Fátima......... ... ..793
X.4. Lúcia contra Lúcia: An Anonymous Note from the Diocesan Curia of Coimbra, July
      1959 ... 798
X.5. A Pope with a Heretical Name: John XIII and the Prophets of Doom .................. 802
X.6. “Sister Lúcia Could Not Have Expressed Herself So Incorrectly”. The Mexican Press
       Attack and the Defense of Father Fuentes ..................................................................... 807
X.7. The Catholics News Intervention: “KILL the Story” on 25.05.1959 .....................813
X.8. American Press Against Father Agustín Fuentes….................................................816
X.9. The Error of the American News Agency Catholics News .................................. 819
X.10. New Maneuvers by Catholics News Agency in the Case of Father Fuentes........ 821

X.11. Catholics News' Tenacious Stubbornness in the Case of Father Fuentes .......... . 823
X.12. The Copernican Turn of the American News Agency: Catholics News Makes the
       Case Transparently ...828
X.13. The Defense of the Mexican Clergy. Monsignor Pío López and the Emergence of
       the Traditional Doctrine of the Message of Fátima ...................................................... 830
X.14. The Commitment of Cardinal José Garibi Rivera in the Case of Father Agustín
       Fuentes... 840
X.15. Ecce Homo: Monsignor Ernesto Sena de Oliveira washes his hands .................. 842

__________________________________________________________________
Excerpts:
"...and revelations she received. Her messages, in line with the Apparitions of Fátima, expanded and consolidated both the fundamental principles of Cordimarian Mariology and the devotion to the Virgin Mary represented by the hypostasis of her Immaculate Heart in the Catholic world of the 20th century, facilitating their acceptance and propagation, initially in ecclesiastical circles and then to the general public.

  In the evolution of the message of Fátima, Lúcia's subsequent revelations, especially those of December 10, 1925, and June 13, 1929, reinforced and expanded the original meaning. They transformed the original message of penance and recitation of the rosary into one with global eschatological and political connotations. The revelations in Spain gained greater influence on Church politics than those in Portugal, pivoting Catholic ecclesiology around eschatology and consolidating ecclesiastical consciousness through a significant impact on pontifical politics. Our research emphasizes Lúcia's international influence and her power to shape Church policies, highlighting the theme of the consecration of Russia and the world to the Immaculate Heart of Mary.

  Our research provides a broad perspective on the influence of the Fátima apparitions and their message on Lúcia's life as a nun. Through her progressive work in Spain, Lúcia became a catalyst for Fátima's messages, lending them credibility and authority internationally. The messages received by Lúcia in Spain expanded the significance of the message of Fátima, and their relationship to existing devotional practices reinforced their theological importance. However, changes in the attitude of the Catholic Church towards certain doctrinal topics have led to a marginalization of the Pontevedra revelation, even though it was once considered significant.

    Our research analyzes the essential role of Lúcia dos Santos, not only as the seer of Fátima but also in the context of her progressive activity in Spain within the Sisters of Saint Dorothea. Fátima gave Lúcia legitimacy to spread her messages, consolidating her authority in ecclesiastical circles. However, Fátima's influence in the inter-war period up to 1957 cannot be reduced to the events of 1917 alone but is closely linked to Lúcia's mission in Spain. The Pontevedra and Tuy revelations brought a new dimension to Fátima's message, but doctrinal changes in the Catholic Church led to a marginalization of the Pontevedra revelation, despite its impact on the faithful.

  Our work makes significant contributions to the historiography of Fátima, clarifying biographical aspects of Lúcia dos Santos. By carefully analyzing the docuмents, we highlight for the first time the existence of a first letter addressed to Pope Pius XI by Lúcia in 1930, contradicting previous theories that suggested that the first letter was sent to Pius XII in 1940. This is an important contribution, emphasizing the consistency and moral integrity of the seer. Through critical exegesis and docuмentary study, we clarify various biographical aspects, following a rigorous approach based on verifiable facts and docuмents. This contribution represents an important step in opening new perspectives in Fátima's historiography.

  Our research also brings to light a number of significant discoveries and clarifications in the field of the historiography of Fátima and the biography of Lúcia dos Santos. Among the most important issues addressed are the clarification of the question of the burnings of the original docuмent on the Reparatory Devotion of the First Saturdays to the Immaculate Heart of Mary and the discussion of Lúcia's religious vocation. We also analyzed the secrecy of Lúcia's identity during her postulancy and novitiate period, as well as her desire to found a new religious institute, aspects not previously treated in the literature. Another important contribution was the approach to the development and trajectory of the Reparatory Devotion to the Immaculate Heart of Mary in the light of Lúcia's epistolary docuмents, highlighting her coherence in the propagation of this devotion. We have also critically investigated the development of the ecclesiological effects related to the Russian request for consecration, exposing Lúcia's spiritual response and the involvement of the Catholic hierarchy in fulfilling this request, drawing on sources and authentic docuмents. Thus, our work presents for the first time a detailed picture of the relationship between political events and the prophetic interpretation given by the Catholic Church to the messages of the seers. Through a comprehensive analysis of the docuмents written by Lúcia in the interwar period, we have succeeded in painting a precise picture of the role played by the visionary and her messages in the context of the efforts to consecrate Russia to the Immaculate Heart of Mary. These contributions shed new light on our understanding of the complexity of the Fátima phenomenon and its impact on the religious and political life of the time.

 
  Our research emphasizes the solid coherence of Lúcia dos Santos' messages, which remained intact from 1927 to 1957. From appeals to devotion to the Immaculate Heart of Mary to the consecration of Russia and warnings of impending punishment, Lúcia's writings
form a uniform thematic whole. This coherence, both in public messages and in private correspondence, emphasizes Lúcia's prophetic role and helped to consolidate a strong Marian eschatology within the Catholic Church, even influencing the ecclesiological policies of the time. The Cordimarian devotion promoted by her influenced the ecclesiological policies of the 20th century, culminating in the consecrations to the Immaculate Heart of Mary, highlighting the profound impact of her visions on the Catholic Church and the faith.

  Our investigation brings to the foreground a unique perspective on the controversial events surrounding the interview between Fr. Agustín Fuentes Anguiano and Sister Lúcia between 1957-1959, revealing a series of complex events and adverse repercussions. Our research is the first to deal in detail with these events, providing an exhaustive analysis and clarifications in an area that has so far remained insufficiently explored. Our conclusions shed light on the dubious role played by the Diocese of Coimbra and the serious consequences of the discrediting of Father Fuentes, undermining the integrity and coherence of Lúcia's messages. Furthermore, our research raises essential questions about Lúcia's involvement in these actions and suggests a possible change in the understanding of Fátima's message in the era of John XXIII's pontificate. This work represents an important starting point for future investigations, laying the foundations for a deeper understanding of these crucial historical events and their impact on the Catholic Church in the 20th Century...



Excerpt of Bibliography , which is 21 pages in the PDF

...- “Fatima, 1960 and Confusion”, în Pittsburgh Catholic, 17 september, 1959, p.4.
- “Foremost events of Church in u.s., throughout world during 1959 are reviewed”, în
Catholic News Service - Newsfeeds December 21 1959, 59-8123.
- “Fr. Fuentes named Roman Postulator for Fatima Children, Bishop says; but mandate not yet
    in force”, în Catholic News Service - Newsfeeds, 24 August 1959.
- ”Interview is reported with nun, survivor of three Fatima children”, în Catholic News
    Service - Newsfeeds, 25 May 1959.
- “Mexican Prelates Back Priest’s Reliability on Statements Over Fatima Controversy.” în,
    The Catholic Standard and Times, vol. 65 -no. 8, Friday, November 13, 1959.
- “Mexican Prelates give backing to Priest in Controversy over Statements regarding
    Fatima.”, în Catholic News Service - Newsfeeds, 21 September 1959, 59-6043.
- “Niega la Hermana Lucía que nos espera una etapa catastrófica.”, în El Sol, AñoXVI-
    Tomo 10, 10 iulie 1959, nr.828, p.1.
- “Postulator for Fatima Children Cause Named”, în The Monitor, Volume CII, Number 24,
11 September 1959, p 8.
- “Prelate Deplores Revival In France Of Fatima Report”, în The Catholic Transcript,
    Volume LXIX, Number 39, 20 January 1967”, p. 2.
- “Recent ’Prophecies' Wrong, Sole Fatima Survivor Says; Interviewer's Role Doubted”, în
    The Catholic Standard and Times, Volume 64, Number 43, 17 July 1959, p. 9.
- “Sister Lucia of Fatima Denies 1960 ‘Prophecies’”, în The Monitor, Volume CII, Number
    17, 17 July 1959, p.1.
- “So-Called Prophecies Are Denied By Fatima Survivor”, în The Catholic Transcript,
    Volume LXII, Number 11, 16 July 1959, p. 7
- “Terrors attributed to Fatima Secret denied”, în Catholic News Service - Newsfeeds, 16
    January 1967.
- ‘Terrors Predicted by Fatima Secret' Denied”, în Pittsburgh Catholic, 19 January 1967, p. 7.
- Bletramos, Alvarez Andrés, „La historia del mexicano que desató teorías apocalípticas
   sobre Fátima,” în La Stampa, 11 mai 2017, https://www.lastampa.it/vatican-
   insider/es/2017/05/11/news/la-historia-del-mexicano-que-desato-teorias-apocalipticas-
   sobre-fatima-1.34598606/. Accesat în 22. 03. 2024.
- David Liptak, „Fatima and Fears about 1960”, în The Catholic Transcript, Volume LXII,
    Number 10, 9 July 1959, p. 1.
- Third Fatima 'Secret' Will Come in '6O; Don’t Worry About Contents, Bishop Says”, în
    The Catholic Standard and Times, Volume 64, Number 48, 21 August 1959, p. 1.
- Voz da Fátima, ano 18, n.º 205, 13 outubro 1939.
- Voz da Fátima, ano 20, n.º 234, 13 março 1942.
- Voz da Fátima, ano 1, n.º 8, 13 maio 1923.
- Voz da Fátima, ano 16, n. º189, 13 junho 1938.
- Voz da Fátima, ano 18, n. º220, 13 janeiro 1941.
- Voz da Fátima, ano 20, n. º236, 13 de maio 1942.
- Voz da Fátima, ano 20, n.º 235, 13 abril 1942.
- Voz da Fátima, ano 65, n.º 780, 13 setembro 1987.
- Voz da Fátima, ano 7, n.º 81, 13 junho 1929.
- “Woeful Prophecies Denied”, în The Catholic Advocate, Volume 8, Number 29, 16 July
   1959, p 1.
   
SPECIALIZED LITERATURE
I. STUDIES AND ARTICLES
- “A alma de Portugal na Cova da Iria”, în Voz da Fátima, ano VII, n.º 81, Leiria, 13 de
    junho de 1929, p. 2.
- “A Peregrinação de Setembro 13”, în Voz da Fátima , an 18, n.º 205, 13 outubro, 1939,
p.1.
- “Bodas de Oro sacerdotales de Monseñor Agustín Fuentes Anguiano", în Biblia y Vida
    Litúrgica. Decembrie, nr. 231, 1996. pp. 15-29.
- “Consagración de la diócesis al Inmaculado Corazón de Maía”, în Boletin oficial del
    Obispado de Salamanca, año 90, nr. 11, 15 de noviembre, 1943, pp. 286-318.
- “Desagravo ao Imaculado Coração de Maria. Devoção dos primeiros sábados de cinco
    meses seguidos.” în Voz da Fátima , ano 18, n.º 205, 13 outubro, 1939.
- “El Milagro de Fátima. Un sacerdote mexicano, postulador romano de causas de
    canonización, relata su entrevista con la pastorcita Lucia”, în Revista Impacto, no. 554,
    México, 4 de octubre 1960, pp. 19-23.
- “Interrogatorio de Lúcia”, în Voz da Fátima, ano 1, nr. 8, 13 mai 1923.
- Agustín Fuentes Anguiano, „Fátima y el Tepeyac”, în Hacia los Altares, mayo-junio de
   1959, p. 55.
- Alonso, Joaquín Maria, „«Histoire ancienne» et «histoire nouvelle» de Fatima”, în
   Vraies et fausses apparitions dans l'Eglise, Paris: Lethielleux, 1976, pp-55-92.
- Alonso, Joaquín Maria, „«Histoire ancienne» et «histoire nouvelle» de Fatima”, în Vraies
   et fausses apparitions dans l'Eglise, Paris: Lethielleux, 1976, pp-55-92.
- António Maria Martins, „P. José Aparício S.J. Ha 50 anos.”, în Stella, marzo/abril, ano
    LI, nr. 516, 1988, pp. 8,9,26.
- Antonio Oliver, „Ecclesia y Christianitas en Inocencio III en función de la idea de unidad
    medieval”, în Estudios Lulianos, no1, Vol I, 1957, pp. 217-244.
- Barbosa Macedo, José Adílio, „D. António Barroso, Afonso Costa e a Pastoral Colectiva”,
    în Lusitania Sacra, nr. 6 , 1994, pp. 327-353.
- Barreto José, „I messaggi di Fatima tra anticomunismo, religiosità popolare e riconquista
    cattolica”, în Memoria e Ricerca, Roma: Il Mulino, vol. 53, 3/2016, settembre-dicembre,
    pp. 395-420.
- Bastero, Juan Luis, „Aparíciones marianas: praxis y teología”, în Scripta Theologica, vol.
   43, 2011,pp. 347-365.
- Bastero, Juan Luis, „El magisterio pontificio sobre el Rosario y la carta apostólica

*********************************Our Lady of Fatima, pray for us!************************

January 13, 2026 AD.

Loose English translation of Chapter VIII, from the Ph. D Thesis 2024AD.

See attached PDF. Unofficial.

Excerpt:
   
"...Therefore, on December 19, 1943, Sister Lúcia wrote to Monsignor José Alves Correia about what was happening to her, explaining that most likely that inability to write was not due to a natural or psychological phenomenon:

   "I have not yet written what you commanded me Your Excellency: I have tried five times and I
 have not succeeded; I do not know what is happening, the moment I put the pencil to the paper,
 my hand begins to tremble and I cannot write a single letter: it does not seem to me a 
natural nervousness, because at the same moment I begin to write something else and my
 hand is steady. I do not think it is a question of moral fear either, because I have formed
 my conscience according to faith, believing that God, through Your Excellency, is the one
 who tells me to do it" 63.

   From Lúcia's explanation, it appears that the seer adopted a scientific approach to the phenomenon,
 carrying out tests that shed light on the cause of the impossibility itself. The seer states
 that it is an eminently physical phenomenon, because every time she starts to write she
 fails to do so because she begins to tremble: "the moment I put the pencil to the paper,
 my hand begins to tremble and I cannot write a single letter..."64. Lúcia tries, starting 
from this fact, to write something else and pretends that she has a sure hand. In the same way, it 
also excludes moral fear, since Lúcia placed the hypothesis that explains the impossibility of 
writing on account of a moral fear of ignoring the commands of heaven not to reveal anything yet. 
But this explanation will be abandoned by Lúcia because she will confess that she has a clean
 conscience, acting according to faith and obedience. This shows that the seer herself is 
studying the phenomenon that happens to her in order to overcome it, but she herself does not know how to attribute the causes of such an anomaly to the
 writing of the information given to her in 1917, according to the seer's own account.

   From the letter of December 19 65  it appears that Lúcia's inner torments did not spring 
from a human anguish whose...

...Letter from Sister Lúcia to Monsignor José Alves Correia da Silva, Bishop of Leiria,
 December 19, 1943, sent from Tuy. The sender discusses issues related to the formulation 
of the docuмent corresponding to the last part of the secret. 64 Ibid. 65 Michele de la Sainte 
Trinité probably quotes from Joquín María Alonso's text that this letter is 
dated December 24, 1943. Citing J.M. Alonso from 
page 131

origin could be considered purely psychological. Analyzing her "symptoms", Lúcia states that her
 hand trembled only when she tried to write what was related to that request, and as soon as she 
took the pen in 
her hand and instantly wrote something else, the symptoms disappeared. Therefore, this strange 
impossibility to write the secret and, therefore, to follow the bishop's order, which Lúcia 
herself judges as being consistent 
with her condition and as being an order from God through the bishop, is the one that 
affects her the most during that period. By Christmas 1943, despite the many questions
 and the sincere search for God's will by the 
nun Saint Dorothea, Lúcia found the courage to write again on Christmas Day to Don Antonio 
García-García, thanking him for the letter in which she found some consolation, for, according 
to Alonso: "Don Antonio 
consolaba y aconsejaba paciencia a Lucía; ya se pasará esa turbación” 66. Lúcia will 
confess in writing a little later to Don Antonio that she has not yet received an answer
 from the bishop of Leiria and that she no longer 
tried to write the secret. Lúcia wrote the following on December 25, 1943:
„J.M.J
His Excellency, the Blessed Archbishop of Valladolid Antonio García y 
García
I am grateful for your Excellency's letter.
What you said Your Excellency left me somewhat calmer. I have already done what you told me 
to do, namely to write to His Excellency the Bishop of Leiria, telling him what I suffered.
 I have not yet received an answer, but God be it: I have not attempted to write anything 
else because it has so impressed me that I am afraid to take the pen in my hand for that 
purpose...

 
...Fatimist historian. We owe this precious information to Father António Maria Martins S.J., who in his docuмentary work from 1984 Novos Docuмentos de Fátima, confirms the fact of the same Apparition of
Our Lady to Lúcia for the month of January 1944, by bringing to light the main source through which
the event is known in the public domain 29 years before the publication of the extracts from the
diary of the seer by the Carmel of Coimbra.

   "According to the written declarations of Mother Cunha Mattos, who was the Superior of
 Ir. Lúcia em Tuy e que receberara as confidências mais intimas da Vidente, Nossa Senhora
 appeared to the religious on January 2, 1944 and told her to write the third part of the Secret. 
This apparition was due to the fact that the Vidente did not know what to do, given that a
 Bishop of Leiria ordered her to write it and an Archbishop of Valhadolid, who tomava 
conta da diocese de Tuy, lhe dizia que não. (Arq. S.M. dos Reis, PD, 95)"79.From the
 relationship between this important note of António Maria Martins and the statements of 
Sebastião Martins dos Reis, it is clear that this is information taken directly from 
the archives that Father Antonio Maria Martins used and cites to docuмent his 
statement in question, namely the archives of Sebastião Martins dos Reis himself. This
 fact means only one thing, and one more somewhat decisive in establishing the objectivity 
of the event, namely: the main source of Father Sebastião Martins dos Reis to docuмent the 
fact that the Virgin Mary appeared to Sister Lúcia in January 1944 in the infirmary of the 
Novitiate of Tuy and not in its Chapel, is none other than the Mother Superior of the
 Novitiate of Tuy at that time, Mother Maria do Carmo Cunha Matos, who was the Superior 
of Lúcia at Tuy from 1943 to 1946, a period that coincides with the dates related to the 
drafting of the docuмent in question...
***********************
Our Lady of Fatima, Pray for us.