After that, She began to rise slowly in the direction of sunrise, until She disappeared into the infinity of space. The light that surrounded Her seemed to make Her way through the sky. By this mercy we could to some extent consider that we had seen the Heaven that had opened up to us."

"Francisco heard only part of this whole conversation – Lucia's words – he saw the Lady of unearthly beauty, but he did not hear Her words. He was not so absorbed in everything that was happening as the girls, and from time to time he glanced at the sheep that were already trying to get into someone else's field. The boy moved to run after them, but the Lady stopped him: "Let Francisco stay here - the sheep will not spoil anything," she said. And, indeed, when the vision ended, the children were convinced that where the sheep had passed, the grass remained untouched."

Here, in fact, is what is known from the first appearance of "The Lady".

Let us make a few remarks on the manner of the phenomenon and action. The "lady" moves in the air: "in the infinity of space", "the way through the sky" (MLrF, p. 157), just as the "angel" "moves", "approaches" (MLrF, p. 152) in the first contact phenomenon. For more details on near-Earth air, see below, when analyzing the signs of recent phenomena.

Now let us speak definitely about the 12) specificity of light and its emission, the light of which the apparitions of the "angel" and the "Lady" seem to be composed: "light, whiter than snow, in the form of a transparent figure of a young man, shining like a crystal in the sun" (MLrF, p. 152) and "She radiated an even more radiant light than the brightest sun, which falls through a crystal filled with water" (MLrF, p. 155).  – Comparisons with crystal, snow and crystal, which are consistent throughout the Fatima material, give us the right to speak of a characteristic of Fatima light close to a) refraction. Further, "She opened her palms and gave us a strong light, which seemed to reflect from her hands. He penetrated into our chest and into the depths of our souls, and we felt ourselves in God, Who was the Light, more clearly than if we were reflected in a mirror" (MLrF, p. 156). It is probably no accident that in this small paragraph b) reflection, even a mirror, is spoken of twice. We will venture here, on the basis of the word "transmitted", a verb of the perfective aspect of the past tense, to make an assumption about c) the impulsiveness of the light of the teaching. These characteristics of light obtained in the analysis lead us to the category of lifelessness (as well as comparisons with crystal, snow, crystal) of light, which is quite different from the uninterrupted and, if I may say so, organic activity of the grace of the Holy Spirit.

The following is also curious. "Francisco heard only part of this whole conversation - Lucia's words - he saw a Lady of unearthly beauty, but he did not hear Her words. He was not so absorbed in everything that was happening as the girls, and from time to time he glanced at the sheep that were already trying to get into a strange field. The boy moved to run after them..." (FPF, p. 13). It is interesting that, for example, St. Micah, the novice of St. Micah. Sergius, who was present at the appearance of the Mother of God, St. Sergius. Sergius, also does not hear the words being spoken, but he is so shocked by what is happening that, as he says, his soul was "almost separated from his body" (Appendix III, 2). Francisco, on the other hand, is not involved in the first appearance of the "Lady", is somewhat indifferent – this is already a completely different background of not hearing words, and at this stage of our study we can assume 13) a telepathic way of addressing the "Lady" to Lucia, or, in the language of asceticism, conversion through thought, influence: "I cannot be sure of the accuracy of every word. I rather retained the meaning and put it into words what I understood. This is not easy to explain" (FV, p. 26), Lucia testifies in one of the surveys. In this regard, it is interesting to recall another famous Catholic apparition – the Lourdes apparition (1858) – the companions of 14-year-old Bernadette Soubiroux did not hear the "girl in white" and did not even see "her": "during her (the 'girl in white') apparitions (there were 18 of them in total), Bernadette often fell into a state of ecstasy and did not react to what was happening around her, even if the candle flame burned her hands. Everyone saw that the girl was speaking with a vision, that on her face there appeared that expression of happiness and a blissful smile, that expression of sadness and almost tears, apparently depending on what she heard.

These mental conversations and, especially, Lucia's questions to the "Lady" are an accurate illustration of the definition of a combination, one of the types of demonic attack in the terminology of St. Nil Copsky 18.

From the content of the "revelation" of the "Lady", in her first appearance, we find a search for permission to accept. We have already had occasion to speak of this Fatima property above (see point 5). But then it followed from the characteristics of the "angel" phenomena - the fragility, multiplicity, uncertainty of feelings and the habituation of children, and now the "Lady" pronounces her request for the consent of the children:

"I have come to ask you to come here for the next six months every 13th at the same time. Then I will tell you who I am and what I want. After that, I will return here for the seventh time" (MLrF, p. 156). Characteristically, the Lourdes apparition, "resembling a girl in white," also sought permission to communicate with him, agreeing with Bernadette: "Would you be so kind as to come here for fifteen days?" 19.

Something else is looming, which is directly unacceptable. It is only to the popularizers of Latinism in Russia, such as Victor Shilovsky, dogma 14) a) about purgatory, flashed in the words "Ladies" (MLrF, p. 156), b) communion on unleavened bread (see above, Wafer in the Third Contact Phenomenon of the "Angel" - MLrF, p. 154) and c) the practice of the Rosary, "there are a number of small details that are associated with a purely Catholic religious ritual, the traditions and religious daily practice arising from them, different from the usual for Russian Orthodox people" (MLrF, pp. 9-11). We, following the Fathers, whose holiness is attested to by the Church, see it differently. This is how, for example, St. Maximus the Greek, exhorting the Latins: "Apostatize from the pernicious heresy of Origen (anathematized at the Fifth Ecumenical Council – Hierod. M.), which purifies souls filled with all kinds of sins for many years with purgatory fire, and then leads them from there to eternal life. This teaching not only makes many lazy to correct themselves from their sins – by the fact that they expect to be cleansed after death in the fire of purgatory, but it also perverts the teaching of righteous judgment,"20 and, in another place: "It is said, 'Turn away from evil, and do good' (Psalm 33:15), and to him who has received health He said, 'Sin not, lest it be more bitter than this' (John 3:15). V, 14), and did not say that you would be purified by the purgatory fire. And the tree that does not bear good fruit is cut down and thrown into the fire (Matt. III, 10), and is not purified. Also about the resurrection the Lord said that those who have done good, and not those who have done evil, will come out of the graves into the ageless life: for these latter will come out of the grave not in the resurrection of life, but in the resurrection of judgment, and not after purgatory, in your opinion, fire" 21. And about unleavened bread the same venerable Father writes: "It was not from the divinely inspired Peter and Paul and their other followers that the unleavened bread sacrifice began, but from the mad Apollinarius, who insanely spoke idly that God the Word took on a soulless body, created before all creation and passing through the pure Maiden as through a certain trumpet.

That is why he forbade putting salt and leaven in the divine bread, since salt represents the mind, and leaven the soul. And when he dared to introduce this innovation regarding the divine prosphora, at that time the great pastor of Caesarea, burning with apostolic zeal, denounced his wicked dogma in writing (the reference is to Basil the Great – Hierod M.). Therefore, as a product of heretical thought, and not apostolic enlightenment, and not an ancient teaching and a long-standing custom, reject this dogma from the community of the faithful, so that you may be blameless and unstumbled in all things. For in the unleavened offering of sacrifice is not a small part of the Israelite feast,"22 and, further, in another work, St. Maximus cites the 70th Apostolic Canon and the 11th Canon of the Fifth Council of Laodicea against the use of unleavened bread as Judaism

Do not the old Jewish unleavened bread of the Latins echo in the present philo-Judaism of their attempts to conduct a dialogue "as the children of Abraham with the children of Abraham," thus rejecting Christ?

Any detailed delving into dogmatics is not part of our task, but we cannot do without dogmatics when talking about the practice of praying according to the "Rosary". The prayer of the rosary, addressed to the Mother of God, or rather, the mention of her, is found from the 7th century onwards. The "Rosary" that Portuguese children prayed at the beginning of this century has remained inaccessible to us, but since it is known that Lucia, Francisco and Jacinta were illiterate at the time of the apparitions, we can assume that there were only a few prayers memorized by heart (except for the Virgin Mary 25 and the Lord's Prayer) with which the children prayed "according to the Rosary".

But here we have before us two versions of the Rosary, published quite recently – 1974 and 1992, which deserve our attention, if only because they are a kind of fruit of the Fatima events – after Fatima, the Rosary was distributed very widely – and also because both of them are published in Russian, and the 1992 edition is intended directly for Russia.