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The apparitions of

GARABANDAL

BY
F. SANCHEZ-VENTURA Y PASCUAL

APPENDIX B

Page 195

   The first message was essentially the same as those of Our Lady of Paris (1830), La Salette (1846), Lourdes (1858), Pontmain (1871), Fatima (1917), etc. Even the wording was the same. "My prayers have thus far restrained the arm of my Son . . ." These were the same words given to the children of Fatima and the other visionaries, all of which only goes to prove that there is not, and never has been, anything contradictory in the contents of the Marian messages. Indeed, in spite of the variable circumstances of time and location, they fully concur in their fundamentals and even in the expressions used.

Little "Messiahs" . . .

7.—Monroy sees a contradiction in the spirit of penitence which the Blessed Virgin impressed on the children, and which they actually practised by offering up their sacrifices for the salvation of sinners.

   "The children at San Sebastian de Garabandal," he says, "Bernadette at Lourdes, and the two girls and the little boy at Fatima, were all quite convinced that they had to suffer for the sake of sinners; in other words, that their physical and moral sufferings would be of benefit to the godless. They considered themselves little Messiahs, modern-age redeemers with vicarious sufferings in store for them. How ridiculous!" Here, as usual, Monroy has the Bible in mind where it says that "each of us shall account to God for himself", whence he claims that the offering of one soul to do reparation and suffer for another goes against biblical precepts. He then contradicts himself, saying that Christ has already "suffered for us", because, if nobody can suffer for the sake of another according to the Bible, then Christ could not do so for the sake of sinners. But Monroy sets aside the Bible at this point to take the easy way out. My sufferings are of no use to a fellow being because the Bible precludes it; Christ suffered for my sake, and this remission, on the other hand, is valid. Therefore, I need not bother my head about others any more than I need worry about my own salvation, which is guaranteed by the sufferings of the Saviour.

   What a pity it is that this comfortable, convenient doctrine has not been approved by the Church; it would get an enthusiastic reception!

   But, Monroy indignantly resumes his train of thought. "The visions told the children that they should suffer for the sake of sinners. But God tells us in the Bible that this is not so, and that you cannot suffer for me any more than I, let alone those babes, can suffer for you; the reason being that Christ has already suffered for us; He suffered for all of us, for all time. So, where does the truth lie? Can twentieth century visions contradict Eternal God? Good heavens! How blind these priests are!"*

*   Monroy; page 45.

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