Monday, October 19, 2009

Thesis of Ryan F. Wagner on the Apparitions at Garabandal

This Term Paper was sent to me by a young man named Ryan Wagner, who wrote it a short while ago at college. I'm posting it here although it is quite long to read.
Deacon John


Arizona State University


The Awakening- Apparitions of the Blessed Mother at Garabandal, Spain (According to the Journal of Conchita Gonzales)


A Term Paper Submitted to Dr. Eugene Clay
Department of Religious Studies



By
Ryan F. Wagner


Phoenix, Arizona
April 27th, 2006





Contents

Section
I. Introduction…………………………………………………………... 3-4
Opening statement, Garabandal introduction, Thesis Question
  1. The Literature Review………………………………………………... 4-11
Similar Characteristics of the Blessed Virgin Mary
“The Rallying Cry”
  1. The Chronology of Diary Events…………………………………......11-19
Events and Messages of Garabandal: The Warning, Miracle and Chastisement

IV. Internal Evidence………………………………………………..... 19-22
St. Michael and the Miraculous Host; other Eucharistic themes

Fr. Luis Andréu, St. Padre Pio, the Papal Connection and Joey Lomangino

V. External Evidence………………………………………………..... 22-30
Additional Warnings, Chastisements and a Rallying Cry

VI The Future Connection……………………………….......... 30-31
Awaiting the Russia Connection and its conversion
VII. Conclusion…………………………………………….... 31-34
Additional Questions, Thoughts, Final Message
VIII. Bibliography………………………………………......... 35-35






Ryan F. Wagner
4/27/06
REL 405
Thesis (Final Draft)

The Awakening- Apparitions of the Blessed Mother at Garabandal, Spain (According to the Journal of Conchita Gonzales)
She comes to children. She comes to adults. She speaks to peasants and aristocrats. Christians and non-Christians, believers and atheists. She appears in the glory of Heaven, beautiful beyond comparison and arrayed with angels, but often shedding tears of disappointment. She comes as a bright light in an era of spiritual darkness, a young mother calling her children away from danger and exposing the unseen perils. Our era is evil, she tells us, our world has lost its sense of God and spirituality, it has sold out to actual forces of darkness, and as a result a time of cataclysmic events threatens us all. Just as the angel Gabriel once came to instruct her, so does she now come to inform us… whether you’re a believer or disbeliever, Catholic or Protestant, Gentile or Jew, you are about to encounter a series of unearthly events- call them alleged events- unlike any reported in 2000 years.
Michael H. Brown, The Final Hour

Section I. Introduction
High in the mountains of northwestern Spain lays a small, remote village of simple, poor fieldworkers. The town is or at least once was quiet. But that all changed on Sunday, June 18th, 1961 when four girls witnessed the appearance of an angel (St. Michael) after two of them, Conchita Gonzales and Mari Cruz stole and ate apples from a local neighbor’s apple tree. (Pelletier 1971, 15-16)1 These events must be further studied to gain a better understanding of this supernatural phenomenon which happened at Garabandal slightly more than four decades ago. The most appropriate source to use for such study is Our Lady Comes to Garabandal (Assumption Publication, 1971) written by Fr. Joseph A. Pelletier is a 231 page compilation of events (including information from some 2000 apparitions) as recorded by the visionary Conchita with the commentary of Fr. Pelletier. Perhaps through more intense study of this subject, society and the church may better understand the importance of these heavenly apparitions. With this academic research, the messages may be seen in a new perspective, i.e. analyzing the messages of apocalypticism not only through the church but through the academic world as well. Perhaps this research may intrigue the interest of scholars to examine apocalypticism in current events like Medjugorje and not just events of past generations like Fatima.
If the events take place, it might be hard to imagine the exploding popularity of the visionaries themselves. Michael Brown’s The Final Hour, more importantly recalls the position of the church on this apparition site: “While it was ‘too early’ to give a final verdict, the Church emphasized that Garabandal’s supernaturality had not been affirmed and today the matter remains in limbo, neither approved nor condemned.” (Brown 1992, 127)2 It is important to analyze such records and ask questions about Garabandal because it is a very important apparition site in the world today. But, there is one question that further needs to be researched: Why are the messages of Garabandal important and were these visionaries themselves a rallying cry for the traditionalists in protest to the Vatican II reforms with a firm indication for all people to repent, and turn their lives back to God?
Section II. Literature Review
(Similar characteristics of the Blessed Virgin Mary)
Starting with Mary Zeiss Stange’s review of Encountering Mary: From La Salette to Medjugorje written by author Sandra L. Zimdars-Swartz provides a greater analysis of research in these Marian apparitions of Garabandal; particularly with the common similarities of the visionaries themselves. It is important to note that the book review was used instead, because the book provided repetitive information and was similar to other sources used in this paper. The reviews advantage was that it connected other ideas of Mariology not seen in the authors work.
As it is best understood, these chosen “messengers” are considered to contain many similar qualities with the Blessed Mother; and does this hint to why God allows Mary to manifest herself on Earth in this way; to talk with certain souls, those that have her similar characteristics? “The seers were female… were children or adolescents. All were from poor households… All were minimally educated.” (Stange 2003, 163)3 Is it possible that these qualities reflect the upbringing of Mary herself when she was a young girl; showing as an example of how she lived two-thousand years ago or a model for us on how to live, religious and devout?
Such questions are perhaps better understood with Stange’s explanation of Zimdars-Swartz social aspects: “Individual seers interpreted as religious, were transformed into public religious events and belief systems with meaning for and impact upon entire communities.” (Stange 2003, 162)4 It is interesting to note that even with a limited education the seers relayed messages of “theological sophistication.” Additionally, Stange shows that the current Marian apparitions are similar in nature:
1) they are serial, in some cases amounting to hundreds of discrete appearances [in Garabandal’s case they reach around 2000]; 2) they are public, that is, witnesses often numbering in the thousands have been on hand to observe the seer’s interaction with the Virgin; and 3) the seers’ experience involves the transmission of one or more secrets, [The Warning, Miracle, and The Coming Chastisement] some of merely personal import, but some concerning the fate of the local community, or indeed (and more customarily) of the entire human community…[with many messages with] a concern for the return to the ritual orthodoxy and conventional (generally, pre-Vatican II) Catholic piety and allegiance to Rome... One further feature of all these apparitions is of… the pervasive awareness of suffering, both on the part of the seers themselves and of those who come to believe in their claims. (Stange 2003, 163)5

Holy People in Peasant Europe by William A. Christian Jr. offers a similar approach to the visionaries as did Encountering Mary, but in Christian’s case, the girls are paralleled to the folk doctors or folk saints of Northern Mexico. But, unlike these folk saints, the girls are messengers, not healers, although the articles that have blessed and kissed by the Virgin Mary possess curable powers; and they also seemed to have special powers e.g. distinguishing priests from laymen when they were disguised. Ultimately, their visions such as the one of the “coming chastisement” were terrifying.
Christian offers additional insight into the curiosity of the faithful and popularity of the girls:
At Garabandal the messages received by the seers over the three years of visions took on a more and more universal note. On the one hand this may be the Virgin’s way of waiting for the right moment to make important statements; on the other it may be the seers’ unconscious response to the kind of people who came to see the apparitions, people acquainted with the previous Marian visions seeking information from the divine about the course of human salvation. (Christian 1973, 112)6

So where does the church come into these events and how do they perceive such behavior, behavior of a “rallying cry”? Examine the following by Christian:
The seers have been led sometimes unwillingly into the arena of internal politics of the Church, partly because only the more traditionally minded members of the Curia have been disposed to take apparitions or revelations seriously in recent years… At Garabandal the girls reported that the Virgin said that many members of the clergy, even cardinals, were on the wrong road, and this has been taken as the opposition of the Virgin to some of the Church reforms during and after the Second Vatican Council. (Christian 1973, 112)7

“The Rallying Cry”- (Examined outside of Conchita’s Journal)
Furthermore, the church’s view on supernatural matters always comes with much scrutiny, because simple peasant girls receiving messages can be perceived differently from the priestly elite, i.e. the princes of the church. After all, these men have spent their entire lives dedicated to the Lord, why wouldn’t they be receiving messages? Have they become too rapped up in the politics of the synod? “Eventually the Church may make a judgment that encourages or discourages the cult.” (Christian 1973, 108)8
With these two academic articles, it is easy to see that they relate to Norman Cohn’s research in The Pursuit of the Millennium. The individual (seer) is brought forth out of the struggling economic crisis, and have become messengers of the divine; well respected, and looked upon for answers. (Cohn 1970, 41-46)9 Mainly answers on how to live better, with such guidance from the Virgin. As explained earlier before, these girls are reminded of those “pseudo-messiah” figures, but without the need of personal gain; they are humble, devout and truly blessed! The girls of Garabandal are used in a way that makes them the village hero or “go to person”. The messengers through the Virgin Mary instruct the poor peasants to live more according to God’s kingdom. Such characterization can easily identify with Cohn’s approach to such events. Events in a small town can help the villagers and messages can inspire hope to get out of a possible socio-economic and political crisis of the village, and country and world. The messages of both hope and doom are an example, simply a “warning.” Viewed with more fruitfulness and respect; the visionaries hold secrets to events that will happen in their life time, our lifetime.
Moving on to another view of this matter includes individuals claiming themselves as the returned messiah or a prophet. Similar to the middle age “pseudo-messiah” figures as Cohn presented, Garabandal also comes at a time when other reforms, (Vatican II) were underway. Could these girls and the messages be a “rallying cry” for the common, poor folk of Spain and that of the traditional church as questioned earlier? The common goals/intentions and characteristics of these “messengers” is that they were like the pseudo messiahs in some ways. But unlike these so called messiah’s of the Middle Ages, they were motivated without personal, self-serving gain; instead they acted out of humility and obedience- the girls continued to do as the Virgin instructed, and offered up many sacrifices as requested by the Blessed Mother: praying, fasting, and continually coming to the place of the Garabandal apparition site (cajella). A question could be asked with whether or not the girls felt they needed to “excuse their theft” or that they may just be pulling a great prank on the village with their visions? But, on the contrary the girls acted humbly to the rally cry of God; and there were so many supernatural events as proof e.g. (the miracle of the host on Conchita’s tongue and the St. Padre Pio witnessing the Miracle) that took place to have them create their own delusions or motivations for their actions of stealing their neighbors apples.
Like Cohn’s poor peasants, the less educated girls faced the challenge of more educated men. The common goal of these men that Cohn showed so well was the challenge to the authority of the church. Both the girls of Garabandal and these men had to face theological and canonical rebuttals of the clergy of the Roman Catholic Church. Similarly another argument is that people were under great stress (politically, religiously, and economically) with the peasants of the middle ages, but mainly (economically) with the girls of the Spanish village. (Cohn 1970, 58-60)10 Many believed easily that such a situations messages would bring upon the return of Christ, as seen in the literature of John’s Revelations and the Book of Daniel. Political and religious conflicts during the Medieval church and Crusades brought forth much tension; not only internally, but externally as well.
Cohn shows through religious war the consequences of revolution movements, the complications it causes for the Pope and the Western Roman Church in mending its relationship with the Orient Church during the early stages of the first crusade. (Cohn 1970, 61)11 But, the challenges for the pope in regard to Garabandal seems to be significantly less, all that is required is to wait, due to a future known date known by Conchita Gonzales (visionary). This will be examined later. It is important to note that the messages of Garabandal, foresee that day of peace in which the whole Christian world will once again be united with the One, Holy, Catholic and Apostolic Church. Additionally, the ideas that the second coming and turbulent events was coming quickly or “soon” often muttered by Conchita, seems to be another theme of the visionaries. The visionaries leave the study of this research with the following question: Is this generation chosen to witness the final battle between good and evil?
Stephen O’Leary’s, Arguing the Apocalypse is important because he provides a different outlook on such apocalyptic events. The arguments in his book Arguing the Apocalypse are quite different from Cohn’s. Both authors argue for different reasons regarding the coming apocalypse but, O’Leary unlike Cohn doesn’t rely on socio-economics, pseudo-messiah movements in different time periods, to argue his ideas. Rather, he uses modern day authors (Hal Lindsey) and events such as “the establishment of Israel as a nation in 1948”, the rise of communism, the creation of nuclear weapons and the downfall of morals worldwide as the “signs” of the end particularly with the “paramount prophetic sign” of the mass exodus of Jews to the Holy Land with the establishment and building of the temple and their orthodox temple rituals. (O’Leary 1994, 80, 140, 148, 211-212)12
In relation to Garabandal, O’Leary’s “topoi” of time, evil and authority is quite familiar. The girls themselves present knowledge of events, with Conchita knowing actual dates. Evil is seen similarly as in Lindsey’s works, the rise of immoral behavior, wars and communism, as studied earlier and witnessed with Patricia Talbot’s messages from the Blessed Mother. That is why the role of countries is so important in maintaining world peace. Authority can be expressed in multiple ways, through the divine, vicar (the pope) and the visionaries themselves. If their claimed future events fail to appear, they will no longer have any authority. But, if they do, can it be imagined the immense respect and popularity of such a person? In response to this, the messages concerning Russia from Garabandal has a strange parallel of O’Leary’s display of the use of Ronald Reagan and his presidency to conquer communists worldwide to stop arms race and avoid the dooms day scenarios. (O’Leary 1994, 177)13 Evil is the conflicting force that grips and tempts mankind to its response to conversion and authority is obviously the battle between God and his adversaries. Finally, O’Leary’s arguments also relate to the articles and are appropriate for this situation, because the balance between sin, evil, vs. messages from God and his messengers are the balance and significance of time in our current generation. (O’Leary 1994, 30-32)14 Realistically, time is running out.
Section III. The Chronology of the Diary- Messages and Events of Garabandal
The First Message- July 4th, 1961
The First Message of Garabandal (given by the Blessed Mother) occurred on July 4th, 1961, containing a message of warning: “We must make many sacrifices, perform much penance, and visit the Blessed Sacrament. We must lead good lives. If we do not, a chastisement will befall us. The cup is already filling up, and if we do not change, a very great chastisement will come upon us.” (Pelletier 1971, 50)15 But this message is only one version of the events that day. Additionally as noted from Conchita’s journal, there is another version of this same message, also known as “The Message of October 18th, 1961.” This version was written on a slip of paper, and then signed by the four visionaries before the creation of the diary and thus is a more valuable source of proof and information compared with the message later written by Conchita for the journal. The signed-preferred version contains few changes. “In the Diary, ‘frequently’ is omitted… in the statement: “We must… visit the Blessed Sacrament.” And “very” is added in the statement: “We must lead very good lives.” Additionally, with Conchita’s Diary version, she adds: “The Blessed Virgin wants us to do these things so that we may avoid God’s punishment.” (Pelletier 1971, 51)16 Furthermore, on an interesting side note, before each apparition took place, the girls would receive a number of “calls” (an interior calling; that is they knew when to meet the Virgin because she was calling them) or “llamada’s” all at the same moment even if they were not together within the village! And even more astonishing is the fact one “calling” was when Conchita was in Santander, Spain (65 miles from Garabandal); at the same moment when the girls in the village were in ecstasy, Conchita was in ecstasy too in Santander!!! The girls were told by the Blessed Mother that “Conchita was seeing her at that very moment as well.” (Pelletier 1971, 51-52, and 56)17
The Second Message- June 18th, 1965
The Second Message which occurred on June 18th, 1965 is a continuation of the first message. The message itself was announced 7 months in advance so that many people could be present while the visionaries were in their states of ecstasy. Although there were 2000 or so reported visions, the previous message of July 4th, 1961 and the message of June 18th, 1965 are the two most publicized messages that the blessed mother gave to the visionaries to express to the faithful. It is important to note that along with these messages there are further messages, events or “secrets” that are to take place as will be studied in the remaining sections of this paper; and due to the secrecy of the messages, limited information is given to the public. Even with many other messages taking place between the first and second messages, the two public messages are still a warning for the world despite the chronology given. The Second Message from the Blessed Mother is stated as follows and is in reference to some of the changes made during Vatican II:
As my message of October 18, 1961 has not been complied with and has not been made known to the world, I am advising you that this is the last one. Before the cup was filling up. Now it is flowing over. Many cardinals, many bishops and many priests are on the road to perdition and are taking many souls with them. Less and less importance is being give to the Eucharist. You should turn the wrath of God away from yourselves by your efforts. If you ask him forgiveness with sincere hearts, he will pardon you. I, your Mother, through the intercession of Saint Michael the archangel, ask you to amend you lives. You are now receiving the last warnings. I love you very much and do not want you condemnation. Pray to us with sincerity and we will grant your requests.  You should make more sacrifices. Think about the passion of Jesus. (Pelletier 1971, 176)18

As the first message is a request for conversion and penance, with a message of a coming chastisement, the second message is more than a request, it explains in greater detail, the highest realms of the church in a faith crisis, a “spiritual chastisement”, a struggle of the faithful to live holy lives. The Blessed Mother further stresses, “The need of praying for them [priests] so that they might be holy and lead others to holiness by their example.” (Pelletier 1971, 51)19 As this thesis aims to show, the messages and girls become the “rallying cry” not only for the ordained priests, and layman but, a call for repentance on a worldwide scale of all people in all different states of life. “Like all authentic messages meant for the whole world, both of the Garabandal messages are couched in simple terms that anyone can understand. The messages of Lourdes and Fatima were also expressed in this very down-to-earth way.” (Pelletier 1971, 177-178)20
Though the response to Vatican II was not immediate (with the exception of Archbishop Lefebvre’s schismatic Society of St. Pius X or SSPX in 1970), such a rallying cry can be seen today more often then in the past; such as with the Papal approved Ultra Conservative- Priestly Fraternity of St. Peter or FSSP in 1988 (a break off of St. Pius X), and the Institute of Christ the King or STD formed later in 1990. Both priestly orders work to promote the Tridentine Latin Mass and are in full union with the Roman Catholic Church.
The Warning
The first mention of the “Warning” occurs on January 1st, 1965. But, after receiving the nature of its contents from the Blessed Mother, Conchita cannot reveal this since she wasn’t “commanded to reveal it.” Conchita provides great insight to the event of that day in the near future; this information comes from another document written by Conchita on June 2nd, 1965:
The Blessed Virgin told me on the first of January that a warning would be given before the miracle so that the world might amend itself. This warning, like the chastisement, is a very fearful thing for the good as well as for the wicked. It will draw the good closer to God and it will warn the wicked that the end of time is coming and that these are the last warnings… No one can stop it from happening. It is certain, although I know nothing concerning the day or the date. (Pelletier 1971, 148)21

Furthermore, there is additional evidence regarding the nature of the warning, found in questions submitted to Conchita on June 2nd, 1965. Four of the questions are related to the warning:
Q. Will the warning be a visible thing or an interior thing or both?
A. The warning is a thing that comes directly from God and will be visible throughout the entire world, in whatever place anyone might be.
Q. Will the warning reveal his personal sins to every person in the world and to persons of all faiths, including atheists?
A. Yes, the warning will be like a revelation of our sins- es como sirevelase nuestros pecados, and it will be seen and experienced equally by believers and non believers and people of any religion whatsoever.
Q. Is it true that the warning will cause many people to remember the dead?
A. The warning is like purification for the miracle. And it is a sort of catastrophe. It will make us think of the dead, that is, we would prefer to be dead than to experience the warning.
Q. Will the warning be recognized and accepted by the world as a direct sign from God?
A. Certainly- claro and for this reason I believe it is impossible that the world could be so hardened as not to change. (Pelletier 1971, 148-149)22

Additionally, there have been others who have attempted to gain further information regarding this event. Listed below is a second interview conducted in October of 1968, by Mr. and Mrs. Robert Froelich of New York, regarding more details of the Warning:
Q. We have heard that some say the warning may be a natural phenomenon but will be used by God to speak to mankind?
A. The warning is something supernatural and will not be explained by science. It will be seen and felt.
Q. Conchita, can you explain the statements that during the warning we will know ourselves and the sins we have committed?
A. The warning will be a correction of the conscience of the world.
Q. Conchita, what about the many people who do not know Christ; how will they understand the warning?
A. For those who do not know Christ (non-Christian) they will believe it is a warning from God. (Pelletier 1971, 149-150)23
It is interesting to note that this experience will be both “seen and felt” “internally” and “externally” by all men and woman. Conchita has even gone on to say that “we would prefer to be dead than to experience it.” (Pelletier 1971, 150)24 The part that remains unclear is in the external part of the warning. However, with the internal experience, it seems to parallel very closely to the research done on NDE’s (Near Death Experiences). Could this internal experience be related to death and its “panoramic life review” as so often described by those who have died and had a glimpse of their whole life in a matter of minuets? Like Conchita said, “it will correct our conscience.”
The Miracle
The second event that follows the Warning is the Miracle. Like the Warning, this event is a manifestation of Gods presence to call his people back to him. The Miracle is further proof that God exists. It is also interesting to note that this Miracle was witnessed by two holy priests before they died, but this will be examined later. Finally, Conchita plays a very important part in “announcing” the great Miracle. All people, including the unbelievers are called to conversion; the following are the events of the Miracle given in notes from Conchita on September 14, 1965:
I am the only one to whom the Blessed Virgin spoke of the miracle. She forbade me to say what it will consist of. I can’t announce the date either until eight days before it is due to occur. What I can reveal is that it will coincide with an event in the Church and with the feast of a saint, martyr of the Eucharist; that it will take place at eight-thirty on a Thursday evening [and] will last about fifteen minutes; that it will be visible to all those who are in the village and surrounding mountains’ that the sick who are present will be cured and the incredulous will believe. It will be the greatest miracle that Jesus has performed for the world. There won’t be the slightest doubt it comes from God and that it is for the good of mankind. A sign of this miracle- un senal del milagro, which it will be possible to film or televise, will remain forever- para siempre- at the pines. (Pelletier 1971, 151)25

The miracle as described by Conchita will be a great event with positive consequences of healings and conversions. But it is important to note that when Conchita stated that “the incredulous will believe” author Fr. Pelletier sees that it was “probable” that she [Conchita] was referring to “belief in the apparitions and not belief in God or acceptance of the Catholic faith.”26 Whatever happens at the pines of Garabandal will be supernatural like the Warning; it will be a new beginning for a true peace in the world.
Additionally, there is further information regarding the Miracle. On August 10th, 1971 Conchita was asked about “the months and days of on which the miracle would occur”? “It will take place on or between the eighth and sixteenth of March, April, or May. It will not happen in February or June.” (Pelletier 1971, 160)27As far as the sign that will remain at the pines, Conchita further explains this phenomenon as explained on September 14th, 1965, “The sign that will remain forever at the pines is something that we will be able to photograph, televise and see, but not touch. It will be evident that is not a thing of this world but from God.” (Pelletier 1971, 160)28 The miracle and its lasting sign will be the “proof to authenticate” the Garabandal events.
The Chastisement
If the world doesn’t change after the “Day(s) of Mercy” (Warning and Miracle), God is going to send his “Day of Justice” (the great Chastisement) to purify the whole world of all ungodliness. Basically, it is “conditional” but, Conchita as recorded on August 10th, 1971, “believes the chastisement will not be avoided… that it would take place.” (Pelletier 1971, 162)29 Here is additional information regarding this catastrophic event:
The chastisement is conditional and depends on whether or not mankind heeds the messages of the Blessed Virgin and the miracle. If it should take place, I know what it will consist of because the Blessed Virgin told me about it, but I am not permitted to say what it is. Moreover, I have seen the chastisement. I can assure you that if it comes, it is worse than being enveloped in fire, worse than having fire above and beneath you. I do not know how much time will elapse between the miracle and the chastisement. (Pelletier 1971, 162-163)30

This chastisement is the final act God will use to change the worlds pleasure of ungodliness and sin. For some who do not adhere to the previous events of conversion-the Warning and Miracle, the chance to convert could be too late. The vision of the chastisement took place on consecutive nights during a novena preparatory for the feast of Corpus Christi on June 21st, 1962; the girls- Conchita, Jacinta and Mari Loli ran down from the pines “shrieking in terror” upon seeing the vision of the chastisement.31 So how did the villagers respond? After witnessing the terrified visionaries “almost the entire [town] went to confession and communion for the feast of Corpus Christi.” (Pelletier 1971, 164)32 Additional consequences amid Garabandal, regard the Papacy. Conchita was told by the Blessed Mother in 1962 “that there will be only two more popes after Paul XI. But this does not mean that the world will come to an end.” (Pelletier 1971, 164)33
Section IV. Internal Evidence:
In order to more fully understand the events in the village of Garabandal and its two public messages, as well as the Warning, Miracle, and Chastisement, here is an important summary of proof which left a great impression on the apparition site. It is valuable to these visions because it shows that they were not brought on by evil spirits or self-hypnosis with an “excuse for their guilt” for stealing apples.
While these apparitions were taking place, many of the villagers, including the visionaries own family members, doubted that they were actually experiencing these heavenly apparitions. As proof to the village and church, God allowed for a “little miracle” to take place on July 19th, 1962 at 1:40 A.M. (Pelletier 1971, 106)34Please realize that this event was captured by an amateur photographer’s movie camera. Here is the summary of that remarkable event:
There were several witnesses [estimated around 2-3 thousand] who stood very close, some within inches of Conchita at the moment of the miracle. They affirm that she first opened her mouth and put out her tongue and they certify that at the moment there was absolutely nothing in her mouth. Then suddenly the white Host appeared on her extended tongue and remained visible for two minutes. (Pelletier 1971, 107)35

This small Eucharistic miracle was a significant part for the Garabandal apparitions. It provided proof that the St. Michael both appeared to the girls and then gave Conchita the Communion Host and that the Blessed Virgin had been communicating messages as well. With this miracle, it is believed that a stronger conviction of truth was being set forth in the small town. “It is [also] interesting to note that the three children of Fatima were also given Communion by an angel.” (Pelletier 1971, 109)36 To understand the importance of the Communion Host compared to the apparitions Blessed Mother, the Blessed Mother once told the visionaries of Garabandal that “it was a greater grace to received Jesus [in Holy Communion] than to see her.” (Pelletier 1971, 94)37 But this was not the only miracle or connection to proving that the events were real and not made up; two priests witnessed the miracle before their deaths, including the famous Padre Pio now a canonized saint.
While there was the “little Miracle, God also allowed other signs to manifest. The priestly connection of Fr. Luis Andréu, a Jesuit, witnessed the miracle during a visit to Spain and died shortly after seeing it! Here is a summary of that account on Tuesday and Wednesday, August 8th – 9th, 1961 from Conchita’s diary:
[August 8th]- It was dark when the Blessed Virgin appeared to us. At the end of the rosary, the four of us went into ecstasy and we began to walk toward the pines. When we arrived at the pines, Father Luis Maria, who had followed us, said: “Miracle, miracle,” and he kept staring upward. We could see him, in our ecstasies we never see anyone (except the Blessed Virgin). But we saw Father Luis and the Blessed Virgin told us that he was seeing her and the miracle too… [August 9th]- Jacinta’s mother arrived in a great state f excitement and said to us: “Father Luis Maria Andréu has died!” We did not believe her, since we had seen him the day before… They said that as he was dying, his last words had been: “This is the happiest day of my life! What a wonderful mother we have in heaven! Then he died. His death came on the way to Reinosa, after leaving San Sebastian Garabandal. (Pelletier 1971, 63-64, 73-74)38

This detailed account is very important in further understanding the messages of Garabandal. It is evidence that these girls were serious about the apparitions. But this vision of the miracle was not the only one recorded. There is also another reported priestly connection of the miracle with Padre Pio. Pelletier research states that, “Conchita also affirmed that Padre Pio would see the miracle. When he died in September of 1968, this caused considerable consternation on part of some who knew of Conchita’s statement. The fact is that Our Lady’s prophecy, transmitted to us in the Diary, has actually been fulfilled. Padre Pio saw the miracle sometime before he died.” (Pelletier 1971, 115)39 As noted earlier, it is interesting that even the visionaries themselves did not witness the miracle; and while only the priests saw it, they did not mention any information. Also, a future Papal connection deals with the the Pope witnessing the Miracle of Garabandal. The Blessed Virgin told Conchita that “the Pope will see it from wherever he is.” (Pelletier 1971, 113)40 Last of all, Joey Lomangino (age 75) a member of the church laity who lost his vision due to an accident was told the following through a letter from Conchita on March 19, 1964, that “the Blessed Virgin told me to tell Joseph that, on the day on which the miracle is performed for the world, he will see. The first thing he shall see will be the miracle which my Son will perform through my intercession, and from that time on he will see permanently- y luego verá para siempre.” (Pelletier 1971, 156)41 The restoration of Joey’s eyes is awaited by the Church along with the other events.
Section V. External Evidence
Additional Warnings, Chastisements and a Rallying Cry (Examined outside of Conchita’s Journal)
Studying the apparitions in the previous section shows the connection between the girls, priests Fr. Luis Andréu and Padre Pio, blind man Joey Lomangino, the Holy Father and most importantly, the miracle of the host. These were examined as part of the proof and link of the apparition events; the following section is a broader academic analysis of Marian apparitions that is examined outside of Conchita’s Journal that relates to the Garabandal phenomena.
Bro. Craig Driscoll’s, The Coming Chastisement and the response to the apocalyptic events; talks about end time prophecy and paints map of how World War III might start if our heavens messages are not taken seriously. “The purification will come. For those that have served God, it is light.” (Driscoll 1995, 24)42 With War III right around the corner there is yet another visionary (Patricia Talbot from El Cajas, Ecuador), who like the seers of Garabandal, paints a gloomy look of the future if the world does not change (message received by Our Lady):
Pray much for the countries of Latin America. Pray very much for the countries o Central America. Pray for Russia, the United States, Czechoslovakia, and China. These are countries that will be involved in the Third World War… Patricia believes that the Third World War is coming, a war coming from the South. She saw the possibility of a Communist revolution in Italy and the destruction of the Vatican. She tells us that the Holy Father will go to France and then Poland, that there will be a Marxist revolution in France lasting a month. Communism will return to the former Yugoslavia and Germany will get nervous and will invade Czechoslovakia. The Russian will counter attack. Russia will be attacked by China who will back the former Asian Soviet republics. China will attack in a surprising and terrible manner. The United States will fight on the side of Russia. Czechoslovakia will be destroyed completely… Poland initially will be involved but when the Holy Father goes to Poland from France, Poland will be protected. (Driscoll, 1995, 16-18)43

After this terrible war, “the anti-Christ will use New Age in an attempt at a universal religion… after the punishment he will act in a terrible manner.” (Driscoll 1995, 20)44 But after all of this hell and purification of the chastisement, “the whole world will be Catholic, Eucharistic, and Marian. It will be the Reign of Christ the King and the Triumph of the Immaculate Heart of Mary.” (Driscoll 1995, 25)45 These daunting details are astonishing. Are these the scenes the children of Garabandal were seeing in their visions and accompanied by the “cries” the villagers heard from the girls? “Prayers and sacrifices” must be performed to avoid this catastrophe!
Michael H. Brown’s, The Final Hour in relation to Conchita’s Journal, Our Lady Comes to Garabandal is successful in showing how the Garabandal visions are important and apply to ones life; and specifically shows through these messages how important and powerful prayer can be and the actual future events that are to take place as well. The messages (as taken from Conchita’s Journal) are a plea to the people of the Earth to “amend” their lives to avoid “chastisements.” Our Blessed Mother stated in Brown’s book tells just how powerful prayer and other sacrifices are: “Through fasting and prayer, one can stop wars. One can suspend the laws of nature.” (Brown 1992, 217)46 Academically, the messages themselves are similar to those of other literature, warning’s of worldwide catastrophe as commonly written and seen in the Jewish Bible, Islam’s Koran, Nostradamus and even the writings of the ancient Mayan prophecies.
Brown, like O’Leary, explores the realities of time, evil and authority topoi’, and are literally emphasized. These messages instill in us a sense of a “time-bomb” for the world if we do not change and heed the messages. It is not the first time the Catholic Church can become so wrapped up in the politics of visions; this was experienced also at other apparition sites, such as those of Lourdes and Fatima. But again, this was also “predicted” by our Blessed Mother. And the very importance of conversion was not heeded, which led to another coming “crisis of faith.” Such a crisis is exactly what heaven was communicating about during the apparitions of Garabandal as revealed to the seers. Additional motivation to respond to these messages and to change the way people ought to live is important with the following statement:
The God of the apparitions is an angry and somewhat impatient one, and are attested by lapses in ritual behavior- failure to observe fasts or attend mass, forgoing the Rosary or the practice of novenas… [But] there is a clear suggestion that the transgressions that so anger God that he is on the verge of precipitation the second Coming may even include some of the reforms of Vatican II. (Stange 2003, 163)47

Previous to Garabandal’s messages, it was another “secret” (Third Secret of Fatima) which had the church spinning in speculation. This may point to additional reasons why the Blessed Mother appeared in the village of Garabandal. But was this secret, a secret dealing with a crisis of wars or catastrophic disasters, or was it a crisis dealing more with the future struggles of the church and the consequences of Vatican II leading to the great apostasy (falling away of faith)? “The loss of faith of a continent is worse than the annihilation of a nation.” (Brown 1992, 152)48 Was it a situation in which the traditionalists would further feel shoved aside in the wake of another modern reform? Furthermore, this anger of God and reasons for the Garabandal apparitions quite possibly could be escalating due to lack of action of Holy Father Pope John XXIII regarding a secret:
Garabandal apparitions are considered to be the culmination of the long series of Marian apparitions, with the great miracle yet to come as the critical climax. Many pilgrims consider the Church’s lack of approbation to be a deviation from the true way. This deviation is reckoned to have begun when Pope John XXIII did not disclose the third secret of Fatima in 1960, and to have involved a de-emphasis on the charismatic aspects of the church for the purpose of a more ecumenical appeal and in favor of more socially oriented concerns. (Christian 1973, 109)49

It is important to note that although the Garabandal visionaries never mentioned the 3rd secret of Fatima, the secrets contents exemplifies a difficult crisis as paralleled with the Blessed Mothers request for penance and conversion as seen in the first and second messages to amend the coming chastisement. The Third Secret of Fatima relates to Garabandal and is important to this research, because these warnings or secrets are different methods in which God can use to warn the world and speaks to the girls through the Blessed Mother. The secrets and warnings are a rallying cry in itself and the visionaries are the messengers who speak to Gods’ people to rally changes for the church and the world. The Third Secret like the messages of Garabandal is a tool for change.
The Third Secret contains very “grave matters” and “while it is true that, in the first two secrets, Our Lady mentioned that certain nations would be ‘annihilated’ if Russia was not converted… other apparitions would soon describe scenes… with boiling seas and Heaven-sent fire.” (Brown 1992, 151)50 But there are many others who believe the message does not just pertain to disasters or wars unlike the screaming visions of the Garabandal visionaries. Furthermore there is another explanation of the Third Secret; matters pertaining to the church, and not natural disasters of the whole world, essentially, a “spiritual chastisement.” One particular fact that is interesting to note with great importance is what Sister Lucia (oldest of Fatima visionaries) stated: “[that] it would be ‘mas claro’ –clearer after 1960.” (Brown 1992, 152)51 Frere Michel (who carried out reviews of the information) had contact with Lucia added, that “the final secret of Our Lady predicts neither the end of the world nor atomic war: it concerns our faith… and more precisely the loss of this faith.” (Brown 1992, Page 153)52 It is striking to point to the 1960’s, the events of the Vatican II Council, visions and messages coming down from heaven in a small village; the Third Secret must be this indeed! This crisis of the faith must be why the children were the “rallying cry” against the reform!
Here are some thoughts from the Pope at the time, Pope Paul VI regarding his response to the events and messages of Garabandal. With an urgent request from the Virgin Mary for a greater devotion to the Eucharist, Pope Paul VI on September 3rd, 1965 issued the encyclical Mysterium Fidei: “The Catholic Church has always offered and still offers the cult of latria [Sacrament Worship] not only during the Mass, but also outside of it, reserving consecrated Hosts with the utmost care, exposing them to solemn veneration of the faithful.” (Pelletier 1971, 111)53 But, in reality it seemed that this devotion of adoration was actually under attack by priests, including some in the highest positions of the church’s hierarchy. Furthermore, this is witnessed in comments made by the Virgin Mary, as recalled by Conchita and also by conversations of various priests. One comment was made by a priest she knew named Father Jose Ramon Garcia de la Riva in a debate with another priest: “You are saying that there is a little confusion at the Council, that some bishops don’t agree with the opinions of others. Well, worse things are yet to come- van a suceder cosas peores todavia.” (Pelletier 1971, 117)54
Additionally, this confusion was truly prophetic. “The entire message of Garabandal was prophetic in this same way, in that it pointed to elements of Church doctrine and devotional practice that were on the verge of being challenged, attacked and even repudiated. (Pelletier 1971, 117-118)55 But, it was not only confusion in the church which had Catholics in Garabandal spinning. Confusion even erupted with the visionaries themselves. Coincidentally with Garabandal, the Blessed Virgin also foretold that the girl’s would “contradict” each other and that they would “deny” their experience:
At the very beginning of the apparitions, the Blessed Virgin told the four of us, Loli, Jacinta, Mari Cruz and me, that we were going to contradict each other, that out parents would not get along well with each other, and that we would come to the point where we would even deny that we had seen the Blessed Virgin and the angel… But in the month of January, 1963, everything… happened. But interiorly, we knew that the angel and the Blessed Virgin had appeared to us, because [the peace] they brought to our souls. I don’t know why we doubted a little. It was a kind of doubt that seemed to come from the devil who wanted to make us disavow the Blessed Virgin. (Pelletier 1971, 115-116)56

Though Conchita, Loli, and Jacinta doubted at times, they believe now they saw the Blessed Virgin… Conchita through locutions (voices of joy, happiness and peace) such as this one from the Blessed Mother: “Conchita, do not doubt that my son will perform a miracle!” (Pelletier 1971, 119)57 Locutions like this brought Conchita back to believing in the apparitions. “Peace, interior joy and a great desire to love more are the hallmark of God’s action and presence in a soul… I no longer experienced any doubts about anything.” (Pelletier 1971, 117-118)58 Unlike Conchita, Mari Cruz still doubts till this day. It is important to note that despite conflicting views of Garabandal from different Catholics, Pope Paul VI stated the following to Conchita during her visit to the Vatican on January 13, 1966: “I bless you, and with me, the whole Church blesses you.” (Pelletier 1971, 201)59 But there still are additional clues that lead to a more physical “chastisement” appearing beyond the doors of the church.
The reason many believe that there is additional details, comes from the following discourse: “Lucia made reference to the Book of Revelation, and Revelation implies the affairs not just of the Church but of the entire world… Lucia even referred to specific passages from the Apocalypse- Chapter 8 (Lamb opening the seals) and 13 (“The Beast from the Sea.” (Brown 1992, 155)60 With this in mind, it is evident that these messages both reflect the dangers facing the church as well as everyone living on Earth during such hellish conditions. “Is the Third Secret, beyond mapping out problems in the Church, also, then, an allusion to the coming of war, geological disturbances, and the Anti-Christ? If so it is indeed an extension and affirmation of the secrets of LaSalette [and Garabandal]. (Brown 1992, 155)61  The evidence is clear; the visionaries of Fatima and Garabandal have witnessed some of the most horrific scenes, and it is the world’s job to change to avoid such tragedy.
According to Sister Lucia and the Third Secret of Fatima, and the Garabandal girl’s messages of Warning’s, Miracles, and terrible chastisements, this is why there must be conversion today, and not tomorrow. These messages are the strongest evidence in evaluating the process of Marian apparitions over the past century, and understanding why they are important. The messages call for repentance. Conversion of countries, especially Russia as examined in Conchita’s Journal. The apparition’s messages are not separate calls to repentance, but one all together.
Section VI. The Future Connection
Coincidently, there is yet another connection of Garabandal:
There are those who say we don’t need Garabandal, we have Lourdes and Fatima. Two answers suggest themselves. The messages of Lourdes and Fatima, though still valid, have lost much of their impact simply through the passage of time and the dulling effect that this inevitably has on men’s minds. It would seem that we need to be shaken up every so often. It is interesting to note that there were gaps of approximately fifty years between Lourdes (1858) and Fatima (1916-1917) and Garabandal (1961-1966). (Pelletier 1971, 209-210)62

As the Blessed Virgin Mary appeared in Fatima, Portugal in 1917 and predicted the Second World War, the rise of communism and the evil errors of Russia, Garabandal too has a message regarding Russia! After one of Conchita’s locutions from Jesus on July 20th, 1963 a priest asked Conchita to write down the information received. Here is the dialogue and information regarding Russia as spoken by our Lord to Conchita: [Conchita] “Why is the miracle going to take place?  To convert many people?” [Jesus] “To convert the whole world.” [Conchita] “Will Russia be converted?” [Jesus]: “Yes, she will be converted, and thus everybody will love our Hearts.” (Pelletier 1971, 144)63 It is clear that after the Warning and great Miracle, Russia once and for all will be converted. With great anticipation for this event, much prayer should be offered for this country and its President Vladimir Putin, who seems to be slowly returning the country to its old days of the KGB controlled, old “Mother Russia.” Other insights about the country and its future are further realized in Brown’s work. On May 9th, 1987, the Blessed Mother spoke to Joseph Terelya (visionary): “I have come to you so that you will go and convert Russia. Pray for the lost Russian nation. For if Russia does not accept Christ the King, the Third World War cannot be averted.” (Brown 1992, 312)64
Section VII. Conclusion
Finally, it is interesting enough to study all of this research and observe all of the messages especially from Garabandal, as recorded in Conchita’s Journal; but it is imperative to note the following: Remember that it was God who instructed Adam and Eve with a simple message, a commandment, to not “eat from the tree.” Stealing from the tree, God manifested his presence with an angel. The two girls also stole from the tree, and encountered St. Michael. God manifested his presence in village. And as the world will soon see (according to the Garabandal visionaries), God will manifest his presence globally, first through Divine Mercy and then through Divine Wrath.
In reference to the Garabandal seer Mari Cruz it is believed that Mari is another example of those Catholics, and non Catholics, members of other faiths, and the unbelievers who have chosen not to believe in the events of Garabandal. Conchita, on the other hand, though “doubted for a period”, now believes in the messages again. Mari Cruz, tempted by the devil with doubt, is a representation of whether those living here on Earth are tempted not to believe or to believe in these prophesized events. After all, as noted earlier in this study, Christ himself told Conchita “that many would not believe in the apparitions, and that Conchita shouldn’t worry about who would believe or not believe, because [he] Christ will take care of it all.” If any event of Garabandal that has been prophesized and accomplished it is this very fact… that people have not believed in these apparitions! Furthermore, if the question of validity rises because of the evil one coming as an “angel of light” in his most dangerous form- appearing good, then this could be a valid argument. But, when was the last time the devil asked anyone to convert? It is not possible that Garabandal is evil, because with nearly 2000 apparitions dealing with conversion, it would only be logical that heaven was speaking to these girls. If the devil is telling the world to love God and to convert, than that means the evil one has already converted… theologically this is impossible.
Additionally, the world waits to see if Russia will convert and seize in spreading its errors, concluding with the events of Garabandal; miraculously, all will live in a world in which everyone is “Catholic, Eucharistic, and Marian.” (Driscoll 1995, 25)65 But still, other questions linger; such as, what if Conchita dies before her role in announcing the Miracle eight days in advance? Or how the visionaries, believers of Garabandal and church officials are going to respond if these events do not occur?
As noted in the discussion (Virgin Mary to Conchita) of “priests being in error”, and “leading souls to perdition.” It is quite obvious today with some Priests, here are some examples: A lack of love for Mary, and “challenging/attacking devotions to her” that “nourish the faith”; some priests pay little attention to daily/perpetual adoration of the most Blessed Sacrament; building churches with the tabernacle hidden from the altar, instead of in the main church, center behind the altar; withholding kneelers, approving stadium-type seating, allowing the church members to receive communion in the hands, instead of on the tongue, allowing girl altar servers and layman to handle the sacraments; church buildings are built (for the needs of the people) some even with modern technologies such as television screens, or the priests lack of desire to hear confessions or say mass because of a secular holiday; not hearing confessions during the Holy Weeks of Christmas and Easter; and when confessions are heard, penance is sometimes minimal and/or not reflective for the sorrow for one’s sins. So often the subject matter during priests homilies (sermons) neglects the deep sorrow for ones sins and an emphasis on the patient and merciful God versus a God of judgment, and the lack of instilling a “holy fear of God” is so often overlooked. It seems more often now that the modern Catholic faith has become a “feel good religion”, that “everything is going to be fine.” Compare this with a traditionalist homily, and you will encounter a new outlook on sin, consequences and God’s chastising nature.
Additionally, many priests lack praying the Stations of the Cross, or other Catholic devotions, such as the Rosary or “Feast of Divine Mercy” angers God just as much, as seen with the studies of Mary Stange in Encountering Mary. It is so obvious why the Blessed Mother came to warn “her” children- to avert the anger and wrath of God even upon the “faithful.” Most revolting is the fact some bishops (even today) forbid the practice of the Tridentine Latin Mass or do not support current Diocesan priests who want to switch into celebrating the mass in its most traditional form; this can be seen currently in our own Phoenix Diocese in the last few weeks; such incidents like this one have became apart of the rallying cry for traditionalists, like the girls of Garabandal and so gloomily seen in the message of our Blessed Mother. These continuous errors and Luke warmness of faith will only drive the church further away from God, awaiting his wrath. The church and world needs “saintly priests” not priests, bishops or cardinals who want to please the church’s congregation; and not those who make decisions in the best interest of their own political power. Let the messages of Garabandal continue to remind the world that it is approaching its “Final Hour.”
In conclusion, here is an important message from Michael Brown for all people living today:
In the end, the most important mission, our main concern, should be the state of each and every one of our souls. The greatest chastisement is Hell. It’s no coincidence that visionaries are so often shown its fire, its burbling mud, its demons, and its greatest agony: the total absence of God. Every one of us faces our final hour every waking moment, not knowing when it will come. And not knowing when it will come, we should treat each hour as our final hour. (Brown 1992, 340)66



















Section VIII. Bibliography
Brown, Michael H. The Final Hour. Goleta: Queenship Publishing Company, 1992.
Christian, William A. Jr. “Holy People in Peasant Europe.” Comparative Studies in Society and History 15, no.1 (January 1973): 106-114.
Cohn, Norman. The Pursuit of the Millennium. New York: Oxford University Press, 1970.
Driscoll, Bro. Craig. The Coming Chastisement. Santa Barbra: Queenship Publishing Company, 1995.
O’Leary, Stephen D. Arguing the Apocalypse. New York: Oxford University Press, 1994.
Pelletier, Fr. Joseph A. Our Lady Comes to Garabandal. Worcester: An Assumption Publication January 1, 1971.
Stange, Mary Zeiss. Review: Encountering Mary: From La Salette to MedjugorjeJournal of the American Academy of Religion: 61, no. 1 (Spring 2003): 162-165.


1Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 15-16.
2Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 127.
3Mary Zeiss Stange, Review: Encountering Mary: From La Salette to MedjugorjeJournal of the American Academy of Religion: 61, no. 1 (Spring 2003): 163.

4Mary Zeiss Stange, Review: Encountering Mary: From La Salette to MedjugorjeJournal of the American Academy of Religion: 61, no. 1 (Spring 2003): 162.

5Mary Zeiss Stange, Review: Encountering Mary: From La Salette to MedjugorjeJournal of the American Academy of Religion: 61, no. 1 (Spring 2003): 163.
6
William A. Christian Jr., “Holy People in Peasant Europe.” Comparative Studies in Society and History 15, no.1 (January 1973): 112.

7William A. Christian Jr., “Holy People in Peasant Europe.” Comparative Studies in Society and History 15, no.1 (January 1973): 112.

8William A. Christian Jr., “Holy People in Peasant Europe.” Comparative Studies in Society and History 15, no.1 (January 1973): 108.

9Norman Cohn. The Pursuit of the Millennium. (New York: Oxford University Press, 1970), 41-46.
10Norman Cohn. The Pursuit of the Millennium. (New York: Oxford University Press, 1970), 58-60.

11Norman Cohn. The Pursuit of the Millennium. (New York: Oxford University Press, 1970), 61.
12Stephen D. O’Leary, Arguing the Apocalypse. (New York: Oxford University Press, 1994), 80, 140, 148, 211-212.
13Stephen D. O’Leary, Arguing the Apocalypse. (New York: Oxford University Press, 1994), 177.

14Stephen D. O’Leary, Arguing the Apocalypse. (New York: Oxford University Press, 1994), 30-32.

15Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 50.

16Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 51.

17Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 51-52, and 56.

18Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 176.

19Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 51.

20Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 177-178.

21Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 148.

22Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 148-149.

23Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 149-150.

24Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 150.

25Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 151.

26Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 152.

27Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 160.

28Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 160.

29Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 162.

30Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 162-163.

31Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 163

32Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 164.

33Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 164.
34Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 106.

35Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 107.

36Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 109.

37Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 94.

38Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 63-64, 73-74.

39Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 115.

40Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 113.

41Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 156.
42Bro. Craig Driscoll, The Coming Chastisement. Santa Barbra: Queenship Publishing Company, 1995, 24.

43Bro. Craig Driscoll, The Coming Chastisement. Santa Barbra: Queenship Publishing Company, 1995, 16-18.

44Bro. Craig Driscoll, The Coming Chastisement. Santa Barbra: Queenship Publishing Company, 1995, 20.

45Bro. Craig Driscoll, The Coming Chastisement. Santa Barbra: Queenship Publishing Company, 1995, 25.

46Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 217.

47Mary Zeiss Stange, Review: Encountering Mary: From La Salette to MedjugorjeJournal of the American Academy of Religion: 61, no. 1 (Spring 2003): 163.

48Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 152.

49William A. Christian Jr., “Holy People in Peasant Europe.” Comparative Studies in Society and History 15, no.1 (January 1973): 109.

50Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 151.

51Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 152.

52Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 153.

53Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 111.

54Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 117.

55Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 117-118.
56
 Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 115-116.

57 Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 119.

58Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 117-118.

59Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 201.

60Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 155.

61Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 155.

62Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 209-210.

63Fr. Joseph A. Pelletier, Our Lady Comes to Garabandal. (An Assumption Publication January 1, 1971), 144.

64Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 312.
65Bro. Craig Driscoll, The Coming Chastisement. Santa Barbra: Queenship Publishing Company, 1995, 25.

66Michael H. Brown, The Final Hour. (Goleta: Queenship Publishing Company, 1992), 340.