with kind permission from St. Joseph Publications
from the book She Went in Haste to the Mountain (Book 1)
NOTE: All excerpts from Conchita's Diary will be in extra-bold type
In the village, the final days of September were used to prepare for the coming Council. We know this from the writings of Luis Navas, the attorney from Palencia, who came again on Tuesday, September 25th. His first night there was a night of vigil, particularly difficult. And so he took advantage of the following day to sleep:
«I awoke at 3:00 in the afternoon. I used the afternoon to arrange my notes, and towards 7 o'clock I headed toward the church, since the time for the rosary was coming.
There was a sermon at the end; the pastor had enjoined Father Eliseo [This seems to have been a Passionist Father, that is, a member of the Congregation of the Passion founded in 1720 bv St. Paul of the Cross.] to preach for several days on the Council. I remember on that day he spoke to us about the assistance of the Holy Spirit, and he said that He would come forth in our souls as a fountain of living water that flowed to eternal life.»
"Will it be a success?"
With the Council being discussed in their environment, and since the girls talked in their ecstasies about the things that drew their attention each day, it is no wonder that Conchita was heard to say in a trance:
«The Council, is it the greatest of all? . . . Will it be a success? , . . How good! , . . That way they will know you better, and you will be very happy . . . Why do they paint you so ugly, when you are so beautiful?'» [The words that follow were transcribed by Louis Navas from a tape recording made by a Basque priest who was in Garabandal on those days. (Fr. Valentin places the girl's ecstasy on the morning of September 26th.) «The whole night (between the 25th and 26th) they passed in vigil at Conchita's home, until six in the morning. And when at that time a priest — there were six from outside the diocese — was reciting the Angelus, the girl fell on her knees and presented the crucifix to be kissed, starting with all the priests. She went outside into the village, she went to the Cuadro. It lasted about an hour. She was heard to say something about the Council ...»]
It would be extremely interesting to know the words that came from the Vision in those intervals of silence that separated the girl's questions and statements. Perhaps we could know that way how God appraised the activities and the end result — at that time unforeseeable — of the last Council of the Church. Today, many years later, the people's opinions are tremendously varied. Some think that the Council was the starting-point of an authentic Church, of a Church that finally had found itself. For them only the post-conciliar has value. Others say, or at least think, that the Council has provoked the worst revolution and the greatest crisis in the history of the Church.
What the girl said concerning the Council was not all questions; there was an exclamation which lends itself to diverse interpretations: «How good! , . . That way they will know you better, and you will be very happy ...»
From this, I presume that the Virgin was saying something about what was going to happen in the Council with regard to her.
From the beginning it was planned to dedicate a complete document to the subject of the Blessed Virgin. The document was in time elaborated by the Commission in charge, and in time given to each of the Conciliar Fathers for his prior study. But before the time for its debate came to the assembly itself, there came a decision to ...
On October 24th, 1963, during the second session of the Council, the dogmatic constitution of the Church was being debated. The question was. brought to the floor as to whether a whole conciliar document should be dedicated to the Virgin, proper to her and her alone, or whether just a chapter should be dedicated to her within the dogmatic constitution that was then being debated.
The unexpected question caused a tremendous reaction, and was heatedly debated with unusual vigor. Five days later, on October 29th the decision came by vote. By a narrow margin the majority decided that there would not be a conciliar document to speak about the Virgin alone; what the Council allotted to her was a chapter within the dogmatic constitution on the Church.
In Garabandal one year before this, on the early September morning about which we have just been speaking, well could the Virgin talk to Conchita about what the Council was thinking of doing for her, and also of what would actually take place. There would be no more than a chapter for her; but although brief, it would be substantial, and as a consequence, a good basis for excellent Marian instruction. Perhaps it was this that made the girl exclaim: «How good! That way they will know you better and you will be very happy,»
PHOTO: "They will know you better."
Nevertheless, there has been a feeling in certain Catholic circles that the Council was the origin of a chill or halt in traditional Marian devotion. Does this feeling correspond to the facts? There are many who affirm it does. Is such a feeling without basis? Others maintain it is. And there are some who say that a chill or halt had to come, and that it was coming at the right time.
Let us return to our story, where we find ourselves still in the days in which the Council was not a fait accompli; when it was for the hierarchy only a matter of preparation and conjecture; and for the faithful: expectation, prayer and hope.
The Bishop of Santander was leaving
for Rome too. But before departing, on a day as distinguished as October
7th, the feastday of the Most Holy Rosary, he signed his name to a new
«Nota» on Garabandal, influenced by the Commission. It pronounced
As a consequence, and with our desire that all the people of our diocese be properly informed, and that all who have any connection with the events have secure direction, in fulfillment of our pastoral obligation, and making use of our authority:
1) We confirm in all its statements the official «Notas» of this bishopric of Santander dated on August 26th and October 24th of 1961.2) We prohibit all priests, both in the diocese and outside the diocese, and all religious, even those exempt, from going to the location mentioned without express permission from the diocesan chancery.3) We repeat to all the faithful the warning that they should abstain from fomenting the atmosphere created by the display of those events; and because of this, they should refrain from going to the village for this reason.
Eugenio, Bishop of Santander
We would be glad to do so, if there were not so many indications of the inadequate way of procedure in which they carried out this matter. We would do so if we did not have the evaluations of others; who as for quality are on the same plane as they; and as for quantity leave them far behind. And furthermore, these others have followed the progression of the phenomena much closer at hand and with greater attention.
We can observe that if the official evaluation of the phenomena continues on the same key, the disciplinary pronouncements are accentuating in hostility. What Doroteo Fernandez stated in his last «Nota» of October 24th, 1961: "The priests should abstain absolutely from whatever could contribute to creating confusion among the Christian people," is changed in this first «Nota» from the new bishop to: "We prohibit all priests , . . from going to the location mentioned."
The 1961 statement: "The faithful should not let themselves be seduced by every wind of doctrine," has progressed into: "They should abstain from fomenting the atmosphere . . . They should refrain from going to the village. " [I do not know what the bishop from Santander feared for the faithful who were going there. The testimonies that we have indicate that the visitors never suffered any peril. Here is what Luis Navas says on Friday, September 28th, 1962: «It was a day of thick log at the base of the mountains, which was degenerating into rain. In the afternoon we assisted at the rosary and Father Elisio spoke to us about the Virgin. At that rime I had no desire to be at Lourdes or Fatima. I had the sensation of being under the direct influence, immediate and maternal, of Our Lady.»]
With such pronouncements began the siege of Garabandal. Or perhaps it could be said that they were coming to close in the circle already existing, since for many months, there had existed a situation very much like a state of siege.
The effects of that third episcopal «Nota» — the first by Bishop Beitia — certainly did not give complete satisfaction to the Commission; but it was sufficiently derogatory so that there could be noted a considerable drop in the number of visitors and interested people coming to the village. On the back of a postcard, which was dated October 25th, Mari Loli wrote to the pastor of Barro:
And Fr. Luis Lopez Retenaga, from the seminary of San Sebastian, remarks in a report written two months later:
What is obliged by a life of faith is to comply with what is legitimately commanded. Neither priests nor faithful have any obligation to think like their bishop in what refers to Garabandal; but they do have an obligation to obey the specific regulations that — within his authority — he establishes.
The harsh episcopal «Nota» produced the result intended. In Spain during those days, when a bishop spoke, it was as if he spoke with the voice of infallibility. A bishop was, for a vast majority of people, the Church itself. As a consequence, the matter of Garabandal was placed in a situation of suspect and quarantine.
But what importance did this have? In Rome they were turning on all the lights: the Catholic spectacle of the century was about to begin.
The night of October 10th, the great vigil, was a night of waiting and excitement. I do not know if the pope slept much, or if those responsible for the Council slept well that night.
But I do know that far from the Eternal City, in little Garabandal, poor and now suspect, a vigil was being held on that night too. An excerpt from the Memorias of the pastor of Barro summarizes it:
I had come to Garabandal with the Spanish ambassador to Saudi Arabia, Alberto Mestas. That night we were waiting in the kitchen of the house. For amusement during the long vigil, we were playing 'educational questions' with Conchita. Let's see who comes the closest to giving the time the Virgin will come, she said. Each of us gave a time: Conchita herself gave hers. For my part, I said it would be 8 o'clock in the morning, since that was the time when the Council was going to start.
Everyone's time was passing, even Conchita's. And everyone was succumbing to sleep; some even retired. I decided to stay awake, intending to advise the others when the girl's ecstasy came. And actually sleep didn't come to me that night . . .
Conchita's radio was playing, and when it began to broadcast the solemn ceremony of the inauguration of the Council with the procession of the Conciliary Fathers, I noticed that the girl started to go into ecstasy. As I had foreseen, the trance coincided exactly with the time for the Council ...»
But it was not only this great event that was discussed in those minutes of converse with heaven. After the ecstasy, the visionary was questioned. Had she asked the Virgin any questions? Yes, she had asked «why the bishop had given the Nota that had come in the newspaper on the previous day.
— And what did the Virgin answer?
Perhaps the pretensions of some, the fears of others had made her smile . . . The pretensions of those seeking to end this, the fears of those who were thinking that this could end ... How many of our activities make God laugh! Indulgently, and at times not so indulgently. Why have the gentiles raged: and the people devised vain things? ... He that dwells in heaven shall laugh at them: and the Lord shall deride them. (Psalms 2: 1-5)
Well could it be that the Virgin smiled on that occasion, seeing the future of Garabandal, above and beyond all the episcopal «Notas», so full of zeal.
Would she be smiling also, viewing the future of the Church, beyond the grandiose and sometimes agitated conciliar sessions?
We do not know. But we do know that the Holy Father certainly smiled at that time, and with unbounded optimism, before the unparalleled change that he expected in the Church as a result of the Council. On that Tuesday morning at the inaugural ceremony, October 11th, 1962, the feast of the Maternity of Mary, John XXIII spoke to the Fathers of the Council:
Venerable Brothers: Today the Holy Church rejoices, because by virtue of a special gift from Divine Providence, the longed for day of the solemn inauguration of Ecumenical Council Vatican II has come.
It seems necessary for us to say that we do not think as prophets of doom who only foretell catastrophic events , . .
Here me are united, in this Vatican Basilica, at a turning point in the history of the Church, where heaven and earth are united in these difficult times . . . The Council now starting appears in the Church as a guide promising a brilliant tight. Now it is only the dawn, the first announcement of the day to come. With what joy our heart is filled!
Certainly good words and good sentiments. Years later, what we now have in the Church, does it correspond to what an optimistic pontiff was expecting from the Council on its inaugural day?
I do not know how to answer that. And within the Church, many conflicting opinions are found.
The immediate successor to that pontiff, Pope Paul VI himself, bursts forth in praise of the Council's work as he laments the many things that have occurred in the time after the Council . . .
Among his complaints, certainly none is more disturbing and more spontaneous than that of June 29th, 1972 on the feastday of St. Peter:
We regret to have to stave off the wave of profanation, desacralization, and secularization which arises, which oppresses, which seeks to confound and surpass religious sentiment, and even make it disappear. . .
If one were to ask us what the Church is today, could one calmly compare its situation with the words that Peter has left us in heritage? [This refers to words from the first epistle of St. Peter (2: 9) that he had mentioned at the beginning of his homily.] Can we be calm?
It was believed that after the Council would come a day of sunshine for the Church. What has come is a day of clouds, of storms, of darkness, of groping, of uncertainty ... We predicted ecumenism, and each day we separate more one from another. We are digging abysses, instead of filling them.
How could this have occurred? We confide to you our thought: a power has intervened, an adverse power. We have mentioned his name: the devil...
It is said that a satanic breath has entered through a crack in the Temple of God. There are doubts, uncertainties, problems, restlessness, dissatisfaction, confrontation. People do not have confidence in the Church. They have more confidence in the first worldly prophet who speaks through a newspaper or social movement . . . to follow him . . . Doubt has entered into our conscience, and it has entered across windows that should have been open to the light. Doubt has come with respect to everything that exists, to everything that we know . . .
All this was unforeseeable on that morning of October, 1962, when in Rome the bells of St. Peter's were ringing joyously, and in Garabandal the young girl was asking the Virgin about the Council.
Yes, completely unforeseeable ... to men; but not to Her who was coming to that lost mountain village because she saw what was going to come.