Marian Monumentalism Masks Apostasy in Brazil’s Fátima Idolatry
EWTN News portal reports (November 20, 2025) the inauguration of a 177-foot “Our Lady of Fátima” statue in Crato, Brazil, during a Mass celebrated by post-conciliar “bishop” Magnus Henrique Lopes. The event featured a “pilgrim image” from Portugal and emphasized alleged messages of “conversion” and “rosary prayer” attributed to the Fátima apparitions. Lopes called Fátima a “school of listening and obedience to the Gospel,” while lamenting modern spiritual decline. The ceremony concluded with an invalid “apostolic blessing” and plenary indulgence declaration.
Theological Aberrations of Fátima Worship
The article’s promotion of Fátima devotion violates fundamental Catholic principles. Private revelations—even those tolerated historically—never possess doctrinal authority (Theological Objections, False Fatima Apparitions). Pius XII’s Humani Generis (1950) affirms that “private revelations… demand the approval of the Church itself” only insofar as they align with immutable Tradition. Here, however, Fátima’s message displaces essential truths:
“Mary called the little shepherds… to conversion, to praying the rosary, to penance, and to trust in God’s love”
This framing reduces the Gospel to moralism, omitting the necessity of sacramental grace. The Church teaches that conversion flows from valid Penance (Council of Trent, Session XIV), not subjective “trust.” Moreover, the article’s silence on the False Fatima Apparitions document’s condemnation is telling: The apparitions’ “demand for hyper-acts of worship (e.g., consecration of Russia) undermines the centrality of Holy Mass”. By prioritizing spectacle (a 177-foot monument) over the unbloody Sacrifice of Calvary, the ceremony exemplifies the very diminution of Eucharistic efficacy denounced in the file.
Masonic Subversion in Plain Sight
The monument’s inauguration follows Freemasonic ritual patterns. The file False Fatima Apparitions notes:
“Symbolism of dates: 1717 (founding of Freemasonry), 1917 (apparitions), 2017 (canonization) – ritualistic 200-year cycles… The name ‘Fatima’: a symbol of Christian-Islamic syncretism.”
The event’s timing—72 years after the image’s first visit—echoes Masonic numerology (72 being a key number in Kabbalistic rituals). Artist Guilherme Ferreira Thedim’s involvement further confirms the operation: His works consistently distort Marian devotion into sentimentalist kitsch, replacing theological substance with emotional manipulation. As Pius XI warned in Quas Primas, such displays divert attention from Christ’s social kingship:
“When God and Jesus Christ… are removed from laws and states… the entire human society had to be shaken, because it lacked a stable and strong foundation.”
Ecumenism and the Erosion of Doctrine
Lopes’ declaration that “from Fatima to Crato, we travel the same path of faith” epitomizes the conciliar sect’s religious indifferentism. The Syllabus of Errors (Pius IX, 1864) condemns the notion that “Protestantism is nothing more than another form of the same true Christian religion” (Error 18). By equating Fátima’s false messages with the Gospel, Lopes advances this condemned proposition.
Worse, the article ignores the Lamentabili Sane decree (St. Pius X, 1907), which anathematizes Modernist claims that “dogmas… are not truths of divine origin but… interpretations of religious facts” (Error 22). Fátima’s ever-evolving “secrets” (including the fraudulent “Third Secret” revealed in 2000) embody this evolutionary heresy.
Invalid Sacraments and False Shepherds
The ceremony’s “plenary indulgence” declaration is canonically null. St. Pius V’s Quo Primum (1570) establishes that indulgences require valid sacramental jurisdiction, which post-conciliar clergy lack due to their adherence to modernist heresies. The Defense of Sedevacantism file clarifies:
“A manifest heretic cannot be Pope or a member of the Church… Canon 188.4 of the 1917 Code states: ‘Every office becomes vacant… if the cleric publicly defects from the Catholic faith.’”
Thus, Lopes—appointed under antipopes—possesses no authority to confer blessings or indulgences. The faithful are deceived into idolatry, as the monument replaces latria (worship due to God alone) with hyperdulia twisted into Marian idolatry.
Omissions That Condemn
The article’s gravest failure is its silence on four critical truths:
1. Fátima’s theological contradictions: The apparitions’ conditional threats (“if you consecrate Russia”) clash with their guaranteed triumph claim—a logical inconsistency marking false prophecies (False Fatima Apparitions).
2. Modernist apostasy: While lamenting societal decay, Lopes ignores St. Pius X’s warning in Pascendi that Modernism is the “synthesis of all heresies” corroding the Church from within.
3. Christ’s Social Kingship: No mention of Pius XI’s mandate that nations must submit to Christ’s reign (Quas Primas), instead promoting a privatized, feel-good “faith.”
4. Sacrilegious communions: No warning that receiving “communion” in invalid post-conciliar rites constitutes idolatry.
This 177-foot abomination—taller than Rio’s Christ the Redeemer—physically embodies the conciliar sect’s inversion of priorities: Mary eclipses her Son; sentiment supersedes doctrine; and masonry masquerades as piety. As true Catholics flee these structures (2 Corinthians 6:17), the monument stands as a tombstone over Brazil’s betrayed faith.
Source:
World’s tallest Our Lady of Fátima monument inaugurated in Brazil (ewtnnews.com)
Date: 20.11.2025