I have been reading with interest about Fatima. How the kids suffered and went through sickness for the sins of others. Is this normal Catholic thing? Just in the bible Jesus healed sickness and pekole , no where does it away suffer physical pain for sins of other people. I am not doubting the kids saw sometimes Holy. Just why did the two little ones suffer in this life? I am just trying to understand the two together. I know we suffer in this life but in Jesus Christ we are born again. Thanks
I am not sure what you are asking for, but here a couple of quotations from the Bible on suffering. Our culture, North America, is contrary to the Gospel it can be hard to grasp the Christian concepts about suffering. Our culture says suffering is the worst. Christianity says sin is the worst.
By being willing to suffer we are - enabled by the grace Jesus won for us- to grow more deeply in love with God and with our fellow man. And we are enabled to help others to love and grow in faith as well
Christ is honored on account of His Sufferings.
“… but we do see Jesus “crowned with glory and honor” because he suffered death, he who “for a little while” was made “lower than the angels,” that by the grace of God he might taste death for everyone. For it was fitting that he, for whom and through whom all things exist, in bringing many children to glory, should make the leader to their salvation perfect through suffering.”
We are called to accept suffering
** Luke 9:23-24 “Then he said to all, ‘If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.’ ”
**Romans 8:17 “... and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him.**
Special privilege to Suffer
**Acts 5:41 “So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name.”
**Philippians 1:29 “For to you has been granted, for the sake of Christ, not only to believe in him but also to suffer for him.”**
Rejoice in suffering
**1 Peter 4:13 “But rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly.”**
Suffering producing Glory
**2 Corinthians 4:16-18 “Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day. For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison, as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal.”
**1 Peter 4:1 “Therefore, since Christ suffered in the flesh, arm yourselves also with the same attitude (for whoever suffers in the flesh has broken with sin) …”**
See More about suffering at
See more about Fatima at
Please forgive me for dominating this thread.
Perhaps others who better understand your question and the answer can offer a better response.
On a tangent issue there are a couple of points I wish to make. The children were not told that they had to suffer (although everyone in this life does seem to suffer to some extent.) They were given the privilege to suffer in order that they might in union with Jesus Christ help save others.
Suffering embraced to fill up what is lacking
“Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church …”
The graces won for us by Jesus Christ were so massive, so infinite, that we are enabled to join Him in the glory of suffering for others to make up for “**what is lacking in the afflictions” **of others in the church. This is necessary for their salvation because these people jeopardize and lose their salvation because they always chose the easy road instead of the narrow road. They are drowning in sin and need our help.
But, now I will get to my main point.
These children were asked to suffer for those (Protestants?) who deny Mary’s titles such as “Perpetual Virgin.” The children would not have been asked to suffer unless that denial was in fact a sin against God and His Glory. Only a serious matter would have resulted in suffering being required, especially the suffering of sweet little kids.
However, when Protestants deny Mary’s Perpetual Virginity or her Immaculate Conception they are often motivated by what they perceive as a defense of God’s Glory. To them, and in their preaching, it is emphasized how the uniqueness of Jesus, the perfect unblemished Lamb of God, who without sin, was the only One who could save us.
When they hear us Catholics speak of Mary’s titles they think we are denying the uniqueness of Jesus. Since, they are motivated by a desire (and a narrow vision) to defend God’s Glory, it is, in my opinion, necessary for us to BEGIN our discussions with them with our claim that these Protestants are actually sinning against God by denying Mary’s Perpetual Virginity and her Immaculate Conception. (please note, I capitalize pronouns referring to Jesus e.g. “He”, but not ones referring to Mary, e.g “her.” I capitalize her titles because they are the work of God, that is God’s grace working in her to do His will.)
We defend Mary’s titles precisely because it is a sin against God to deny them.
One Protestant minister who converted to Catholicism said he had much difficulty accepting Mary’s Immaculate Conception because much of his focus was on the uniqueness of Jesus and that only He could save us because He alone was the unblemished, spotless, Lamb.
Many Protestant’s have fallen into the heresy of Nestorianism. (I am thinking of one Episcopalian Bishop that I have communicated with directly.)
I think we need to point out to Protestant’s that Jesus’ uniqueness has more to do with His being the Man-God, the only Son of our Heavenly Father. (We are adopted into God’s family. Jesus is God eternally by His Nature.)
See more on this at
Sorry, but it is me again.
Here is a link with the following quote:
"Make sacrifices for sinners, and say often, especially while making a sacrifice: O Jesus, this is for love of Thee, for the conversion of sinners, and in reparation for offences committed against the Immaculate Heart of Mary. "
Also it states incorrectly the date:
** “When you see a night that is lit by a strange and unknown light [this occurred on January 28, 1938], you will know it is the sign God gives you that He is about to punish the world with war …”**
This is a typo. It happened on January 25, 1938 as documented by the photograph on my website. See
I tried to communicate with EWTN directly about this error, but I am just a little man with a little website, so no wonder they did not listen to me.
How the kids suffered and went through sickness for the sins of others. Is this normal Catholic thing? … Jesus healed sickness…
Sin is a sickness too but in the spiritual order. Jesus did heal sickness of the body in the physical order which is the kind you mentioned Jesus healed. One is of the body and the other of the soul.
Jesus said unless we are willing to pick up our cross and follow him, we are unworthy of him.
His cross was the tool he used to redeem mankind. Our cross, that is our every day trials, efforts and tribulations, we must also pickup and use as our tool to take part in the redeeming of mankind as well. “I bear in my body the sufferings lacking to Christ’s” said St. Paul. We are part of Christ’s body, Christ being the vine and we the branches. We are one with him even in sharing with him this great work of his redemption. We are all one body with him thru grace.
In addition I don’t recall anywhere where it is mentioned in the New Testment that we would not suffer in this life. If anything, it says that we will suffer and we should rejoice when we suffer because of Christ. And that it profits a man nothing to gain the whole world and suffer the loss of his soul, which entails giving priority to the soul and denying the body so the soul is in charge.
Now as far as there being one mediator, Christ, that is a different question than our participation in the redemptive role of Christ. I mention this here because that is eventually what this leads to.
May God bless and keep you. May God’s face shine on you. May God be kind to you and give you peace.
It’s been “a normal Catholic thing” since the Church was first founded.
You also, like living stones, are being built into a spiritual house [into a temple of the Spirit] to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.
1 Peter 2, 5
Catechism of the Catholic Church
**Two participations in the one priesthood of Christ **
1546 Christ, high priest and unique mediator, has made of the Church “a kingdom, priests for his God and Father.” [cf. Rev 1:6; 5:9-10] The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ’s mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are “consecrated to be . . . a holy priesthood.”
1547 The ministerial or hierarchical priesthood of bishops and priests, and the common priesthood of all the faithful participate, “each in its own proper way, in the one priesthood of Christ.” While being “ordered one to another,” they differ essentially. In what sense? While the common priesthood of the faithful is exercised by the unfolding of baptismal grace-a life of faith, hope, and charity, a life according to the Spirit-,the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. The ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this reason it is transmitted by its own sacrament, the sacrament of Holy Orders.
Every baptized Christian in the less proper and ministerial sense as members of the common royal priesthood of believers, of whom Christ is the head, may be called priests or mediators inasmuch as they metaphorically offer up to God in and through Christ oblations in the forms of personal sacrifices and acts of self-denial, prayers, or almsgiving, etc… This is good and pleasing to God, since He desires everyone to be saved (cf. 1 Timothy 2:1-4).
The Catholic Church professes that Jesus Christ is the one mediator between God and humankind (cf.1 Tim 2:5), by which St. Paul means that only our Lord and Saviour could redeem the world and reconcile it with the Father in strict justice by atoning for the sins of the world through the shedding of his precious blood as both high priest and sacrificial victim. However, our Lord’s principal mediation in his humanity does not necessarily preclude our mediation by right of friendship with God in and through Christ through the offering of our intercessory prayers, personal sacrifices, and suffering for the salvation of souls. In other words, the apostle has no intention of emphasizing that Jesus Christ is the only mediator in the economy of salvation. Exegete Manuel Miguens has pointed out that v.5 should be translated from the Greek to mean: ‘There is one and the same God for all, and there is one and the same mediator for all.’ Christ alone has served as a ransom for us all with his sacred blood (v.6) as the sacrificial paschal lamb of God. The Father’s merciful love and benevolence, and the atonement made for us by the Son, are for the entire world: both Jew and Gentile alike. Salvation came from the Jews, but it is offered not only to them.
In v.5 the Greek word for “one” is heis. Paul would have been inconsistent in his theology of human mediation if he had chosen the word monos instead. According to Miguens, the latter word “signifies ‘only’ in the sense of exclusive uniqueness,” whereas the former term “denotes a sameness of function.” The apostle could not possibly have meant that there is numerically only one human mediator in the divine work of salvation in a broad and exclusive sense. God’s chosen people are not passive spectators in the divine plan of salvation, concerned only with the salvation of each of their own souls in their personal relationship with Christ as sole mediator before God, but rather active participants in the divine economy as “fellow workers” (sunergoi) with God (cf. 1 Cor 3:9). As factual mediators they serve as physical channels of divine grace, which originates from the Father and is dispensed by Him to the world through them in the name of the Son. By the merits of our Lord’s precious blood, all the faithful members of God’s household are called to participate in Christ’s principal mediation for the salvation of souls by their prayers and sacrifices which consequently merit by right of friendship with God the application of divine grace for souls in need of conversion and temporal satisfaction for their sins. Christ alone has made eternal satisfaction.
*I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
Romans 12, 1
Every man has received grace, ministering the same to one another: as good stewards of the manifold grace of God.
1 Peter 4, 10*