The apparitions of the Virgin Mary in Pellevoisin, France, approved last week by the Vatican, are among the lesser-known but deeply intriguing Marian apparitions in the history of Catholicism. Occurring in 1876, these apparitions were reported by Estelle Faguette, a servant in her thirties who was gravely ill at the time.

What was it about the timing?

What was it about France?

For Pellevoisin followed major French apparitions at Rue du Bac in Paris (Miraculous Medal, 1830), LaSalette (south of Grenoble in 1846), Lourdes (1858), and Pontmain (1871).

And—again, just in France, and just in this patch of the 19th century—about thirty lesser ones.

As related in the book, The Final Hour, this was a time during which intellectuals and politicians in France and across Europe, intoxicated by a rebellious spirit, were starting to replace belief in the supernatural with belief solely in the material, three-dimensional world—only in what they could see, hear, taste, or feel.

We call that “naturalism” and “materialism” and it sought to remove religion from any position of authority, placing it in a state of deliquescence.

We also call this “humanism” because everything suddenly revolved around humans.

Mankind stood alone at the center of a mechanical and soulless universe.

This would be the credo of Freud. It would fuel Marx. It was the essence of Friedrich Wilhelm Nietzsche.

These were the “geniuses” of the day.

And with that, a great cosmic struggle had begun. In one corner was Satan, inspiring mankind with the same pride and rebelliousness that had gotten him thrown out of Heaven. There was Satan, removing the concept of God from human thought. There was Satan, blinding the intellectuals to anything that wasn’t of the “logical” and terrene world or dragging them into the occult and demon worship.

But there was also, waiting patiently, Christ, represented by His mother. He was sending the person He trusted most on earth, the person whose personal recollections had been responsible for so much of the New Testament, as His personal emissary.

And so there was the Miraculous Medal. And LaSalette. And Lourdes. And those dozens of others—hundreds, counting other countries—in Europe during this century.

Astonishingly, in our own twenty-first century, the Vatican seems to be on a mission to officially promote a good number of them.

Thus do we now have Pellevoisin.

And some of the messages (and warnings) there?

During the second apparition on February 15 1876, the devil appeared at the same moment as the Blessed Virgin, but she said to Estelle, “Be not afraid, for I am here. This time my Son is showing His Mercy.”

4th Apparition – Feb. 18, 1876: “That night,” recalled the seer, “it seemed to me that she did not stay so long. I wanted to ask her for graces but was unable to do so. My thoughts were racing and I could see in my mind the words that the Blessed Virgin had repeated: ‘Do not be afraid of anything. You are my daughter and my Son has been moved by your resignation. I am all merciful and hold sway with my Son. Have courage, patience and resignation; you will suffer and will not be free of troubles; try to be faithful and make known my glory.'”

11th Apparition – September 15th, 1876: This night, recalls a site that logs such occurrences (the Miracle Hunter), Mary appeared to Estelle to inform her that she was to live. But Our Lady reproved Estelle for her past sins. Though Estelle had not lived a worldly life, she was overcome with remorse for her failings. Mary said sadly:

“I can stop my Son no longer.”

“She seemed to be upset as she added:

“’France will suffer.'”

Freemasons, naturalists, and materialists were out to quash the Church. There were unrelenting attacks. No wonder the Blessed Mother appeared so much in France: at one point a parish church at Lourdes was confiscated by the local humanist government and turned into a “temple of reason.”

There would be attacks against Notre Dame.

Elsewhere in Europe: the rise of Godless socialism.

And soon Hitler.

We’re talking just years before the famous vision (October 13, 1884) during which Pope Leo XIII saw or heard Satan being allowed a century of extended power to test the Church—and mankind in general.

So it came to be.

And not so very long after Pellevoisin, what occurred?

Besides all the internal turmoil, besides the religious persecution, besides plague and famine, soon France and all of Europe would find themselves ripped asunder in world wars.

[The above article was adapted from: The Final Hour]

[Footnote: the Pellevoisin messages]

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[Footnote: This essay explores the context, details, and implications of these apparitions, offering insight into their spiritual and cultural significance:

In the late 19th century, France was undergoing significant political, social, and religious changes. The aftermath of the Franco-Prussian War (1870-1871) and the establishment of the Third Republic brought about a climate of anti-clericalism and secularization. Amidst this turmoil, the apparitions at Pellevoisin emerged as a sign of divine intervention to the faithful, providing hope and a reaffirmation of faith.

The Apparitions

Estelle Faguette, who was suffering from tuberculosis and believed to be near death, reported that the Virgin Mary appeared to her a total of fifteen times in February 1876. The apparitions occurred in her attic room in Pellevoisin as Estelle prayed for healing. Mary’s messages during these apparitions were focused on prayer, conversion, and the power of the Scapular of the Sacred Heart, which she introduced during the visions.

One of the most significant aspects of the Pellevoisin apparitions is the emphasis on the Scapular of the Sacred Heart. The Virgin Mary presented this scapular to Estelle and promised great graces to those who would wear it with devotion. This scapular symbolizes devotion to the Sacred Heart of Jesus, promoting a message of mercy and redemption.

The Messages and Their Interpretations

The messages of the Virgin Mary to Estelle were rich with themes of suffering, healing, and divine mercy. She encouraged the wearing of the scapular as a sign of consecration to the Sacred Heart and emphasized the importance of prayer and penance. These apparitions also came with a personal assurance to Estelle of her healing and a broader message of hope to the faithful during a time of religious uncertainty in France.

The Virgin Mary’s emphasis on personal conversion and prayer was consistent with other Marian apparitions, yet unique in its intimate and personal nature. Estelle’s reports detail conversations with a tender and maternal Virgin Mary, which deeply touched the hearts of those who heard her story.

Verification and Impact

Unlike some other Marian apparitions, the Church has been cautious in its official recognition of the apparitions at Pellevoisin. While not formally approved as worthy of belief, the local bishop acknowledged the positive fruits of the apparitions and permitted public devotion associated with them. The site has since become a place of pilgrimage, drawing those who are devoted to the Virgin Mary and the Scapular of the Sacred Heart.

Conclusion

The apparitions at Pellevoisin encapsulate a profound moment of intersection between divine intervention and human suffering. Estelle Faguette’s experiences contribute a unique narrative to the tradition of Marian apparitions. They emphasize the enduring themes of mercy, healing, and conversion, resonating with the faithful across generations and providing a spiritual refuge and source of hope in the midst of the trials of life. The story of Pellevoisin remains a testament to the power of faith and the enduring appeal of Marian devotion in the modern world.]