The Miracle of the Sun (Portuguese: Milagre do Sol), also known as the Miracle of Fátima, is a series of events reported to have occurred miraculously on 13 October 1917, attended by a large crowd who had gathered in Fátima, Portugal in response to a prophecy made by three shepherd children, Lúcia Santos and Francisco and Jacinta Marto. The prophecy was that the Virgin Mary (referred to as Our Lady of Fátima), would appear and perform miracles on that date. Newspapers published testimony from witnesses who said that they had seen extraordinary solar activity, such as the Sun appearing to "dance" or zig-zag in the sky, advance towards the Earth, or emit multicolored light and radiant colors. According to these reports, the event lasted approximately ten minutes.
The local bishop opened a canonical investigation of the event in November 1917, to review witness accounts and assess whether the alleged private revelations from Mary were compatible with Catholic theology. The local priest conducting the investigation was particularly convinced by the concurring testimony of extraordinary solar phenomena from secular reporters, government officials, and other skeptics in attendance.[1] Bishop José da Silva declared the miracle "worthy of belief" on 13 October 1930, permitting "officially the cult of Our Lady of Fatima" within the Catholic Church.[2]
At a gathering on 13 October 1951 at Fátima, the papal legate, Cardinal Federico Tedeschini, told the million people attending that on 30 October, 31 October, 1 November, and 8 November 1950, Pope Pius XII himself witnessed the miracle of the Sun from the Vatican gardens.[3] [4] The early and enduring interest in the miracle and related prophecies has had a significant impact on the devotional practices of many Catholics.[5]
There has been much analysis of the event from critical sociological and scientific perspectives. According to critics, the eyewitness testimony was actually a collection of inconsistent and contradictory accounts. Proposed alternative explanations include witnesses being deceived by their senses due to prolonged staring at the Sun and then seeing something unusual as expected.[6]
See main article: Our Lady of Fátima. Beginning in the spring of 1916, three Catholic shepherd children living near Fátima reported apparitions of an angel, and starting in May 1917, apparitions of the Virgin Mary, whom the children described as the Lady of the Rosary. The children reported a prophecy that prayer would lead to an end to the Great War, and that on 13 October of that year the Lady would reveal her identity and perform a miracle "so that all may believe."[7] Newspapers reported the prophecies, and many pilgrims began visiting the area. The children's accounts were deeply controversial, drawing intense criticism from both local secular and religious authorities. A provisional administrator briefly took the children into custody, believing the prophecies were politically motivated in opposition to the officially secular First Portuguese Republic established in 1910.[8]
Estimates of the number of people present range from 30,000 and 40,000, by Avelino de Almeida writing for the Portuguese newspaper Portuguese: [[O Século]],[9] to 100,000, estimated by lawyer José de Almeida Garrett.[10] [11]
Various claims have been made as to what actually happened during the event. According to many witnesses, after a period of rain, the dark clouds broke and the Sun appeared as an opaque, spinning disc in the sky. It was said to be significantly duller than normal, and to cast multicolored lights across the landscape, the people, and the surrounding clouds. The Sun was then reported to have careered towards the Earth before zig-zagging back to its normal position.[12] Witnesses reported that their previously wet clothes became "suddenly and completely dry, as well as the wet and muddy ground that had been previously soaked because of the rain that had been falling".[13] Not all witnesses reported seeing the Sun "dance". Some people only saw the radiant colors. Several people saw nothing.[14] [15]
Skeptic Brian Dunning commented on an image commonly mistaken for a photograph of the Sun taken at Fatima: "An old black and white photograph of the actual sun miracle event shows a lot of dark rain clouds behind some trees and the sun poking through. There is certainly nothing in the photograph that looks unusual, but of course a photograph is static. Whatever the crowd saw was not interesting enough to be noticeable in a photograph". The photograph, originally published in 1951 by Portuguese: L'Osservatore Romano was subsequently determined to have been taken approximately eight years later in a different Portugal town of a different solar phenomenon. The misattributed image, however, continues to circulate on the internet.[16]
The three children (Lúcia dos Santos and her cousins Jacinta and Francisco Marto) who originally claimed to have seen Our Lady of Fátima also reported seeing a panorama of visions, including those of Jesus, Our Lady of Sorrows, Our Lady of Mount Carmel, and Saint Joseph blessing the people.[17] In the fourth edition of her memoirs, written in 1941, Lúcia said that on the occasion of their third visit to the Cova da Iria, on 13 July 1917, she asked the Lady to tell them who she was, and to perform a miracle so that everyone would believe. The Lady told her that they should continue to come to the Cova each month until October, when the requested miracle would occur.[18]
Descriptions of the events reported at Fátima were collected by Father John De Marchi, an Italian Catholic priest and researcher. De Marchi spent seven years in Fátima, from 1943 to 1950, conducting research and interviewing the principals at length.[19] In The Immaculate Heart (1952), De Marchi reported that, "[t]heir ranks (those present on 13 October) included believers and non-believers, pious old ladies and scoffing young men. Hundreds, from these mixed categories, have given formal testimony. Reports do vary; impressions are in minor details confused, but none to our knowledge has directly denied the visible prodigy of the sun."[20]
De Marchi authored several books on the subject, such as The True Story of Fátima. They include a number of witness descriptions:
De Marchi also drew on the newspaper account written by Avelino de Almeida, a journalist sent by the newspaper Portuguese: O Século, who described in detail the reactions of the crowd.[26]
The event was declared of "supernatural character" by the Catholic Church in 1930. A shrine was built near the site in Fátima, which has been attended by thousands of faithful.[27]
Pope Pius XII approved the "Fatima apparitions" in 1940. Four times during the week that he declared the dogma of the Assumption of Mary (33 years after the actual event said to have occurred in Fátima), Pope Pius XII claimed to have witnessed the same "Miracle of the Sun".[28] [29] At 4:00p.m. on 30 October 1950, during a walk in the Vatican gardens, he arrived at the statue of Our Lady of Lourdes and began to see the miracle. He described himself in handwritten notes as "awestruck."[28] He saw the same miracle on 31 October, again on 1 November (the date of the definition of the dogma) and then again on 8 November. He wrote that on other days at about the same time he tried to see if he could observe the Miracle of the Sun, but was unable to. He confided this information to a number of Vatican cardinals, to Sr. Pascalina Lehnert (the nun in charge of the papal apartments and his secretary) and finally to handwritten notes (discovered in 2008) that were later placed on display at the Vatican.[28]
In 2017, Pope Francis approved the recognition of a miracle involving two of the children involved in the Fátima event, Francisco and Jacinta Marto, which paved the way for their canonization.[30]
Within Catholicism, the event is seen as the fulfillment of a promise by Mary, mother of Jesus, to the shepherd children who said she appeared to them several times before 13 October 1917. According to the children's accounts, Mary, referred to as the "Lady of Fátima", promised them she would perform a miracle to show people they were telling the truth, and so caused the crowds to see the Sun make "incredible" movements in the sky.[31] Catholics have regarded Mary as a powerful "miracle worker" for centuries, and this view has continued into the present.[32] Various theologians and apologetic scientists have discussed the limits of scientific explanations for the event and proposed possible mechanisms through which divine intervention caused the solar phenomenon.
Fr Andrew Pinsent, research director of the Ian Ramsey Centre for Science and Religion at Oxford University, states that "a scientific perspective does not rule out miracles, and the event at Fatima is, in the view of many, particularly credible." He states that a usual prejudice involves a lack of understanding of the scope of scientific laws, which merely describe how natural systems behave isolated from free agents. Concluding that the event is "a public miracle of the most extraordinary kind and credibility", he sees the year of the event, as connected to significant historical milestones that call for Fátima's message of repentance: Protestantism in 1517, Freemasonry in 1717 and atheistic Communism in 1917.[33]
Theologian, physicist, and priest Stanley L. Jaki, concurs, concluding that by divine intervention, a coordinated interplay of natural meteorological events, an enhancement of air lens with ice crystals, was made to occur at the exact time predicted, and this is the essence of the miracle.[34]
Jaki described the phenomenon:
According to Jaki, the faithful should believe that a miracle occurred at Fátima, and "those who stake their purpose in life on Christ as the greatest and incomparably miraculous fact of history", need to pay attention to facts that support miracles.[35]
De Marchi believed related miraculous phenomena, such as the Sun's effect on standing water from heavy rains that immediately preceded the event, to be genuine. According to De Marchi, "...engineers that have studied the case reckoned that an incredible amount of energy would have been necessary to dry up those pools of water that had formed on the field in a few minutes as it was reported by witnesses."[13] De Marchi wrote that the prediction of an unspecified "miracle", the abrupt beginning and end of the event, the varied religious backgrounds of the observers, the sheer numbers of people present, reports of sightings by people up to 18km (11miles) away, and the lack of any known scientific causative factor make a mass hallucination or mass hysteria unlikely.[36] De Marchi concludes that "given the indubitable reference to God, and the general context of the story, it seems that we must attribute to Him alone the most obvious and colossal miracle of history."
Leo Madigan, a former psychiatric nurse and local journalist at Fátima in the late 20th century, also dismisses suggestions from critics of mass hypnosis, and believes that astonishment, fear, exaltation and the spiritual nature of the phenomenon explain any inconsistency of witnesses descriptions. Madigan wrote that what people saw was "the reflection of the Lady's own light projected on the Sun itself".[37]
Philippe Dalleur, a priest and faculty philosophy at the Pontificial University of the Holy Cross in Rome, studied photographs of the crowd taken by "O Século" photographer Judah Ruah. In his analysis of shadows, Dalleur states there are two light sources, one being the "silver sun" described by witnesses – but at the wrong elevation to be the Sun. He states that testimonies of witnesses who observed the phenomenon from a distance place the "silver sun" neither at the azimuth of the real Sun, nor at any fixed azimuth – but invariably at the direction of Fatima, concluding that the "silver sun" was a real luminous object over Fatima.[38]
Theologians, scientists and skeptics have responded to claims that conflict with established scientific knowledge regarding the behavior of the Sun. Science writer Benjamin Radford points out that "The sun did not really dance in the sky. We know this because, of course, everyone on Earth is under the same sun, and if the closest dying star to us suddenly began doing celestial gymnastics a few billion other people would surely have reported it". Radford wrote that psychological factors such as the power of suggestion and pareidolia can better explain the reported events. According to Radford, "No one suggests that those who reported seeing the Miracle of the Sun—or any other miracles at Fátima or elsewhere—are lying or hoaxing. Instead, they very likely experienced what they claimed to, though that experience took place mostly in their minds." Regarding claims of miraculous drying up of rain water, Radford wrote "it's not clear precisely what the weather was at the time of the miracle", and photography from the time of the event does not show that it had been raining as much or as long as was reported.[39]
In The Evidence for Visions of the Virgin Mary (1983), former editor of the ASSAP's journal, Kevin McClure, whose intention in the book was to approach Marian apparition events in a sufficiently objective format for the reader "to make an independent decision as to what the visions may mean, and whence they may have come,"[40] wrote that "these events remain confusing and mystifying," and that the phenomenon is unique when compared to other abnormal events such as UFO sightings. He wrote that one is "not to say that a miraculous, stupendous, incomprehensible event did not occur" while looking for possible explanations.[41] In reference to the accounts of the Miracle of the Sun phenomena, McClure writes that "the accounts of the miracle, of the dance of the sun', are simply not consistent”. McClure remarks that perception and memory becoming uncertain during an incomprehensible event is not surprising, but that the contradictions in the accounts must raise some doubts towards the objective nature of what was seen.[42] While McClure is often misquoted in purportedly stating that he had never seen such a collection of contradictory accounts of a case in any of the research that he had done in the previous ten years, he was specifically referring to accounts of the alleged Marian apparitions that the three children witnessed, not the accounts of the Miracle of the Sun phenomena itself, when making such a claim.[43]
According to professor of religion Lisa J. Schwebel, claims of the miracle present a number of difficulties. Schwebel states, "not only did all those present not see the phenomenon, but also there are considerable inconsistencies among witnesses as to what they did see". Schwebel also observes that there is no authentic photo of the solar phenomena claimed, "despite the presence of hundreds of reporters and photographers at the field", and one photo often presented as authentic is actually "a solar eclipse in another part of the world taken sometime before 1917".[44] There is some evidence to the effect that the miracle was expected by witnesses. The witness Joaquim Gregório Tavares, who was present at Fátima on October 13, states, "We must declare that, although we admit the possibility of some miraculous fact, we were there while having in mind conversations we had earlier with cool-headed persons who were anticipating some changes of colour in the Sun".[45] The villagers in Alburitel were preparing for a Sun miracle too. According to Maria do Carmo, "It was anticipated that the miracle would involve the stars".[46] This is likely because in the months of July, August and September people at Fátima claimed the Sun's light dimmed and the sky became dark enough for stars to become visible. This was denied too by many witnesses from the previous months. She also states that on the morning of October 13, "the people of Alburitel were darkening bits of glass by exposing them to candle-smoke so that they might watch the Sun, with no harm to their eyes."[46]
Supernatural explanations, such as those by Father Pio Scatizzi, who argues that observers in Fátima could not be collectively deceived, or that the effect was not seen by observatories in distant places because of divine intervention[47] have been dismissed by critics who say those taking part in the event could certainly be deceived by their senses, or they could have experienced a localized, natural phenomenon. According to Benjamin Radford, "It is of course dangerous to stare directly at the sun, and to avoid permanently damaging their eyesight, those at Fátima that day were looking up in the sky around the sun, which, if you do it long enough, can give the illusion of the sun moving as the eye muscles tire."[48] Others, such as professor of physics Auguste Meessen, suggest that optical effects created by the human eye can account for the reported phenomenon. Meessen presented his analysis of apparitions and "Miracles of the Sun" at the International Symposium "Science, Religion and Conscience" in 2003.[49] [50] While Meessen felt those who claim to have experienced miracles were "honestly experiencing what they report", he stated Sun miracles cannot be taken at face value and that the reported observations were optical effects caused by prolonged staring at the Sun. Meessen contends that retinal after-images produced after brief periods of Sun gazing are a likely cause of the observed dancing effects. Similarly, Meessen concluded that the color changes witnessed were most likely caused by the bleaching of photosensitive retinal cells.[51] Shortly after the miracle, the Catholic lawyer named Coelho said in his article that a few days later, he saw the exact same motions and colour changes in the Sun as he did on October 13. He says, "One doubt remained with us however. Was what we saw in the Sun an exceptional thing? Or could it be reproduced in analogous circumstances? Now it was precisely this analogy of circumstances that presented itself to us yesterday. We could see the Sun half overcast as on Saturday. And sincerely, we saw on that day the same succession of colors, the same rotary movement, etc."[52]
Meessen observes that Sun Miracles have been witnessed in many places where religiously charged pilgrims have been encouraged to stare at the Sun. He cites the apparitions at Heroldsbach, Germany (1949) as an example, where many people within a crowd of over 10,000 testified to witnessing similar observations as at Fátima.[51] Meessen also cites a British Journal of Ophthalmology article that discusses some modern examples of Sun Miracles.[53] Prof. Stöckl, a meteorologist from Regensburg, also proposed a similar theory and made similar observations.[54]
Critics also suggest that a combination of clouds, atmospheric effects and natural sunlight could have created the reported visual phenomena. Steuart Campbell, writing for the edition of Journal of Meteorology in 1989, postulated that a cloud of stratospheric dust changed the appearance of the Sun on 13 October, making it easy to look at, and causing it to to be yellow, blue, and violet, and to spin. In support of his hypothesis, Campbell reported that a blue and reddened Sun was reported in China as documented in 1983.[55] Paul Simons, in an article entitled "Weather Secrets of Miracle at Fátima", stated that it is possible that some of the optical effects at Fátima may have been caused by a cloud of dust from the Sahara.[56]
Skeptical investigator Joe Nickell wrote that the "dancing sun" effects reported at Fátima were "a combination of factors, including optical effects and meteorological phenomena, such as the sun being seen through thin clouds, causing it to appear as a silver disc. Other possibilities include an alteration in the density of the passing clouds, causing the sun's image to alternately brighten and dim and so seem to advance and recede, and dust or moisture droplets in the atmosphere refracting the sunlight and thus imparting a variety of colors". Nickell also suggests that unusual visual effects could have resulted from temporary retinal distortion caused by staring at the intense light of the Sun, or have been caused by a sundog, a relatively common atmospheric optical phenomenon.[57] [58] Nickell also highlights the psychological suggestibility of the witnesses, noting that devout spectators often come to locations where Marian apparitions have been reported "fully expecting some miraculous event", such as the 1988 Lubbock apparition of Mary in Texas, the Mother Cabrini Shrine near Denver, Colorado, in 1992, and Conyers, Georgia, in the early to mid-1990s.[59]
