The more cautious and sober Latin theologians have often been uneasy with the excesses of their contemporaries, but on many occasions the weight of popular enthusiasm has proved too strong for sound theology to prevail. Louie-Marie Grignion de Montfort (d. 1716)—a master of Marian excess—closely connected the Virgin to eschatology. With the Second Coming she must be revealed by the Holy Spirit so that Christ may be made known, and she must shine forth in power against the enemies of God, since in some way the devil fears her more than God Himself. The idea of the Virgin as always being the one who prepares the way for the coming of Christ—not only His first physical coming at the Incarnation, but of His coming into the souls of men, and of His Second Coming, has continued into modern times. “As there would have been no advent of Christ in the flesh in His first coming without Mary, so there can be no coming of Christ in spirit … without Mary again preparing the way.” “As she prepared His body, so now she prepares souls for His coming” (Archbishop Fulton Sheen). At Zeitoun, “one can perceive the salvific role of the Blessed Virgin in evidence, as it was at Fatima in 1917. This role is essentially that of preparing the way for her Divine Son, by opening the souls of mankind to His redeeming grace.” “…[H]aving prepared His way 2,000 years ago among His own people” she “now prepares His way into the souls of millions of Gentiles of all faiths and none with a new and greater Visitation” (Francis Johnston: When Millions Saw Mary). One wonders if there is anything left for the Holy Spirit to do. https://orthodoxreflections.com/fatima-tradition-and-politics/