The “Apparitions” of the First Seven Days in Medjugorje
Cardinal Camillo Ruini, President of the International Investigative Commission for Medjugorje (2010–2014), in an interview with the Italian daily Corriere della Sera on 8 December 2024, when asked by a journalist: “You chaired the International Investigative Commission for Medjugorje: What view did you establish?”, replied: “That the first apparitions are authentic. The Virgin really spoke. As for the other apparitions, I refrain from making a judgment.”[1] A presentation now follows of the eleventh chapter of the book Djevice premudra: O Međugorju iz ljubavi prema istini – (Virgin Most Prudent: On Medjugorje Out of Love for Truth), Tonimir, Varaždinske Toplice, 2024, pp. 156–165, regarding those early days of the Medjugorje phenomenon.
Since the “Church of the living God” is the “pillar and foundation of the truth” (1 Tim 3:15), all the previous research into the “Medjugorje phenomenon” has been aimed to establish the truth: Are the apparitions credible or not? Constat vel non de supernaturalitate divina? This was the purpose of the first diocesan commission in Mostar (1982–1984), the expanded commission (1984–1986), the commission of the Bishops’ Conference in Zagreb (1987–1990), the commission of the Congregation for the Doctrine of the Faith in the Vatican (2010–2014), and the assessment of the Congregation itself (2014–2016), as determined by Pope Benedict XVI.
All of this was placed in the hands of the Holy Father, Pope Francis.
The position of the local bishop, Pavao Žanić and his successor throughout this time has been clear and decisive: these are not credible apparitions of the Blessed Virgin Mary. Even though there were occasional remarks that the apparitions in the early days could be considered authentic, and then later on the “superstructure” of other, mostly non-religious elements emerged, the Diocesan Chancery Office promoted the truth, even with regard to those first days. Subsequently, once 16 audiocassettes of conversations with the boys and girls who claimed that the Virgin appeared to them, were recorded during the first week with the pastoral staff in the parish rectory in Medjugorje, and then copied and transcribed, we presented the reasons and conclusions with full conviction and responsibility, concluding that the alleged apparition was not authentic. Hence, if the real Virgin Mary, the Mother of Jesus, has not appeared – as she has not – then all of these elements are to be considered as self-proclaimed visionaries, fake messages, supposed visible signs, and alleged secrets.
These first seven days, according to the regular calculation of time, are attributed to:
- Wednesday, 24 June 1981
- Thursday, 25 June 1981
- Friday, 26 June 1981
- Saturday, 27 June 1981
- Sunday, 28 June 1981
- Monday, 29 June 1981
- Tuesday, 30 June 1981
During my episcopal ministry, first as coadjutor bishop (1992-1993) and then as diocesan bishop (1993-2020), through preaching and the publication of three books (Prijestolje mudrosti – The Seat of Wisdom 1995; Ogledalo Pravde – Mirror of Justice 2001; Isusova Majka – The Mother of Jesus 2015), and about fifty Marian and Mariological articles, I endeavored to explain the role of the Blessed Virgin Mary in the incarnation and mission of the Son of God and her Son, and her providential intercession and help to the entire Church, of which she is Mother through grace.
I emphasized at the same time, in line with the position of my predecessor, the memorable Bishop Pavao Žanić, the lack of credibility of the Medjugorje apparitions, which by mid-2024 had reached nearly 56 thousand. The Diocesan Chancery always strived to report this to the Holy See, especially to Pope St. John Paul II, Pope Benedict XVI of blessed memory, and to Pope Francis. We present hereby, a summary of several points from those first days of the “apparitions”, which deeply convince us of their lack of authenticity.
Continuity
By way of comparison, the Son of God, incarnated in the womb of the Blessed Virgin Mary and born of her, lived on this earth for 33 years or 12,000 days. Of those, He publicly carried out His evangelical New Testament Revelation for three years, which spans 1,095 days. Could the Blessed Virgin Mary confuse those who believe in her Son with a true apparition during the first seven days and then continue with 56 thousand false and deceptive apparitions during the next 15,713 days? Is such a possibility worthy of the Most High, His divine wisdom and truth, and the Chosen, Immaculate, and always Prudent Virgin? Is such behavior compatible with the fundamental characteristics of God and the earthly Mother of His Son, the Mother of God?
The claim that the core, the beginning of the phenomenon, is a supernatural event, would necessarily require an explanation of what happened to the rest. How can the Medjugorje phenomenon be divided into two parts: the first, initial, considered credible and supernatural, and the second, at least 7,990 times longer, established as practically permanent, and then declared not credible and not supernatural? How can the Marian visitation of the first seven days be explained as the reason why the protagonists did not stop, but continued to mark the events as direct interventions of Heaven? All the “secrets”, “messages” and “five things” – originate from the later period, after the “first seven days”.
The Name provided by the Apparition or Attributed to Her
Not a single “visionary” stated that the apparition in the first seven days introduced herself as the Queen of Peace. This allegedly happened on 28 or 29 June 1981, and was confirmed for the first time only 27.5 years later: dr. Darinka Šumanović-Glamuzina wrote it down only in December 2008, referring to the fact that Vicka Ivanković told her this at that time, even though Vicka never wrote this in her diary, nor did she mention it to Father Jozo Zovko, or to Bishop Pavao Žanić on 21 July 1981, or to Father Tomislav Vlašić when he was recording the beginnings of the phenomenon, or to Father Janko Bubalo in 1983 when he interviewed her extensively. As previously analyzed,[2] the apparition first used this title on 6 August 1981. Therefore, even if the first seven days were authentic the apparition did not reveal under what title she should be honored during this period.
The place of the alleged apparitions in the first seven days is not exclusively Podbrdo above Bijakovići or the parish of Medjugorje, because on the seventh day, 30 June 1981, five children experienced the “apparition” in the village of Cerno, outside the parish of Medjugorje, which belongs to the parish of Humac.[3] Thus, if the apparition were true, it could not be called with a possessive adjective such as in Lourdes or Fatima: Our Lady of Lourdes or Our Lady of Fatima, nor could it be Our Lady of Bijakovići or Our Lady of Medjugorje, since it was not confined to these settlements. The apparition simply was not tied to one place, but to the individuals who claimed to have received the gift of apparitions from the Blessed Virgin Mary.
Common Designation of the “Visionaries”
There is no common designation for the “visionaries”, neither according to the day of the first event, nor by residence, nor by gender.
On the first day of the “apparition” on 24 June 1981, two of the later permanent “visionaries”, Marija Pavlović-Lunetti and Jakov Čolo, were not present. On the second day, 25 June 1981, Ivan Dragićević was absent. Thus, it is only from the third day, 26 June 1981, that there were six children claiming to have seen the Madonna. Furthermore, Marijana Vasilj-Juričić and Jelena Vasilj-Valente (who later claimed to have changed the date of the Madonna’s birthday) became the seventh and eighth “visionaries” a year and a half later, in the fall of 1982.
Regarding their residence, some of the children were on summer vacation at their grandparents’ in Bijakovići in 1981, while they lived and attended school in Sarajevo (Mirjana Dragićević) and in Mostar (Marija Pavlović and Ivanka Ivanković). Therefore, they did not permanently live in the same village. Hence, it cannot be said that “the BVM appeared to six children from Bijakovići.”
Moreover, the other “visionaries”, Marijana and Jelena Vasilj, were not from Bijakovići, but from the neighboring settlement of Medjugorje.
Vicka said:
“When we first saw the Mother of God, I was 16 years old, the eldest of all, the ‘biggest.’“[4]
On 24 June 1981, Vicka was 16 years, 9 months, and 21 days old; Marija was 16 years, 2 months, and 23 days old; Ivan was 16 years and 30 days old; Mirjana was 16 years, 3 months and 6 days old; Ivanka was 15 years and 3 days old, and Jakov was 10 years, 3 months, and 18 days old respectively.
Content and Purpose
Which messages or invitations can be highlighted as private revelations of the Blessed Virgin Mary given in the parish of Medjugorje during the first seven days of the phenomenon?
An Ambiguous Phenomenon
The female apparition, which allegedly appeared in Bijakovići and then in Medjugorje, behaves very differently from the true Blessed Virgin, the Mother of God, in the apparitions that the Church has so far recognized as authentic. She does not speak first; she smiles strangely; she changes the subject when she dislikes a question; after certain questions, she disappears and then returns; she also submits to the “visionaries” and the parish priest to come down from the hill to the church, though reluctantly. She is unsure how long she will continue to appear; she allows some of those present to step on her veil dragging on the ground, and allows her clothes and body to be touched. Such an apparition is certainly not the Virgin of the Gospels, nor the Virgin most Prudent! In theological seminaries, prudence is taught as the wisdom of life through which a Christian, recalling the past and looking to the future, organizes his life and actions in accordance with God’s will, with the help of grace, so that this wisdom becomes a guide for all his actions.[5]
A Strange Trembling
One of the “visionaries”, Ivan Dragićević, in a conversation with chaplain Fr. Zrinko Čuvalo OFM (1936–1991), said that he noticed on the first day, a “trembling” in the hands of the apparition.[6] What kind of “trembling”? Such a remark not only raises strong doubts but also creates a deep conviction that this is not an authentic apparition of the Blessed Virgin Mary, even though she allegedly introduces herself under that name only on the fourth day.[7]
The False Anniversary
The alleged apparitions began on 24 June 1981. However, the directors of the “Medjugorje phenomenon” decided that the anniversary would not be celebrated on June 24th but on June 25th. The reason for this choice was that on 25 June 1981, all six of the “visionaries”, chosen from among several who claimed to have had “apparitions”, were supposedly gathered together. The real truth, contrary to Vicka Ivanković, was stated by Ivan Dragićević himself, who claimed: “I was with them the first night, on the second I was not.”[8] Of the six regular “visionaries”, Jakov Čolo was present for the “apparition” only on the second day.[9] Therefore, the date of the anniversary is arbitrary, inaccurate, and falsified.
The (In)visible Child
The “apparition”, allegedly appearing as a woman, is described in different ways. Some “visionaries”, such as Vicka and Ivanka Ivanković,[10] Mirjana Dragićević,[11] saw a child covered in the woman’s arms, and Ivanka confirms this.[12] Ivan, however, denies having seen a child, while, on the contrary, he could easily see from a distance the “eyes” and “eyelashes” of a female figure.[13]
A Deceptive Sign
The “visionaries” from the outset, on the second day, asked the apparition for a “sign” as proof of the authenticity of the apparition. According to Ivanka, the apparition gave a “sign” regarding the moving of the hands of the watch on Mirjana’s wrist: “The watch turned around completely”; “And she left a sign on the watch.”[14] This is outright ridiculous and outrageous!
However, it regularly happens that, in response to frequent requests for a visible sign, the apparition only smiles and disappears.[15] Yet at times she immediately returns. At one point, a believer named Marinko, who was accompanying the “visionaries”, suggests to them: if the “Madonna” cannot provide a sign, “ask the Savior.”[16]
Ivanka meanwhile, is sure that the apparition will leave a sign on the hill, perhaps in the form of water.[17] Yet, more than four decades have passed, and there is no sign, no water – just pure invention!
Inexplicable Silence
It has never been clear that this apparition is the Madonna. During the first seven days, the apparition does not take any initiative, nor does she speak first.[18] In response to the “visionaries’“ questions, she answers in a general fashion, often ambiguously, by nodding her head,[19] postponing replies to the future, promising a miracle of healing, and leaving a message for the Franciscans: “Let them firmly believe”, that is, believe that the apparition has occurred.[20]
Strange Messages
In the early days, according to the recorded conversations, there seems to be no purpose in the so-called apparitions; the apparition does not justify itself, and no special message is given to the “visionaries”, to the Franciscans, the faithful of the parish, or the world. The private “messages” are of this nature:
To Ivanka, her mother, who died two months prior (more precisely, on 27 April 1981), she sends a message: “Listen to your grandmother because she is eldery.”
To Mirjana, the apparition says that her deceased “grandfather is fine”, and that she, his granddaughter, should “visit the cemetery”.
Ivanka apparently heard from the apparition a reason for the apparition in Medjugorje: “Because there are many believers.”
Vicka heard that the apparition came “to reconcile the people.”[21]
Ivan heard the message: “You are the greatest believers.”[22]
Jakov simply says: “It’s like, when I ask a question, I think to myself that she will say something in a certain way, and she says it to me.”[23] Nothing but imaginings and fabrications!
False Prophecies about False Apparitions
In response to Ivanka’s question about how long the apparition will remain and appear, the apparition answers: “As long as you want, as long as you wish.”[24]
Mirjana says she will ask the apparition how many more days it will appear and then adds that a voice from within her says it will continue to appear for “2–3 days.” She repeats this several more times.[25]
When asked by the parish priest, Fr. Zovko, when the “apparitions” will stop, Vicka responds: “I think it would certainly stop if we were to say that we wouldn’t come anymore if a clear sign were left for us.”[26] Does this mean that the “apparitions” are continuing because such a “sign” has not occurred after so many years?
Then, there is the categorical statement by the apparition, which appeared not in Medjugorje but in the neighboring village of Cerno, on the afternoon of Tuesday, 30 June 1981, saying it would appear for only “three more days”: July 1st , 2nd and 3rd, 1981. In fact, when asked by the parish priest how much longer the apparitions would last, all five “visionaries” –except Ivan – collectively answered: “Three days.”[27]
Later on, the apparition changes its stance and continues to “appear” daily to three “visionaries” of the group: Ivan, Marija, and Vicka, while appearing once a year to the other three: to Mirjana starting in 1982, to Ivanka in 1985, and to Jakov in 1998. Additionally, since 2007, the apparition “appears” monthly to two of the mentioned visionaries with “messages” for the world: to Mirjana on the 2nd and to Marija on the 25th of each month, according to the Gregorian calendar.
Diverse Robes
From conversations with the “visionaries”, the apparition is said to dress in various ways. It wore a robe that was:
- According to Ivan: “blue-colored” on the first day;[28]
- According to Ivanka: “coffee-colored” on the second day;[29]
- According to the other “visionaries”: “gray-colored” (Jakov,[30] Mirjana,[31] Ivanka on the sixth day[32]);
- According to Vicka: “The Madonna looks like a beautiful girl in a long grayish dress, around twenty years old, always with a veil on her head”;[33]
- According to Marija: “a long gray dress.”[34]
Hence, what confuses the faithful in all these accounts are not only the variations in the descriptions of the colors of her robes by the “visionaries”, but also the fact that all their statements contradict the liturgical iconography of the Blessed Virgin Mary depicted not with dull and monotonous colors but with clear, unambiguous, and vibrant ones.
Excessive Nervousness
A certain nervous tension is evident in the “fainting” and falling to the ground of three “visionaries” on the third day, 26 June 1981: Ivanka, Mirjana, and Vicka. “They fainted, but nothing happened to me”, Marija reassured herself;[35] then in Vicka’s sprinkling of the apparition with holy water,[36] in the persistent request for a visible “sign” to convince people, on the third day;[37] in the medical examinations in Mostar,[38] and upon their return to Mostar on the sixth day.[39]
Scandalous Touchings
A very strange and serious thing happened with the apparition allowing some from the group not only to step on her veil, which stretched to the ground,[40] but also to touch her body. Vicka touched her as early as the second day. “And when you touch her, Father, your fingers bounce off like this”,[41] she said. Ivanka repeats the same and adds that when touching her body, she feels as if it is “air, somehow like silk, our fingers keep moving away like this when we touch her, they keep moving away.”[42] They even allowed a female doctor to touch the apparition: “And, she too touched her robe.”[43] Such stories about touching the supposed body of the Madonna, her robe, and stepping on her veil evoke in us both feelings and convictions that this is something unworthy, unreliable, and scandalous. We can only say: This cannot be the Catholic Madonna nor the Virgin most Prudent!
Deliberate Manipulations
The interlocutor of the “visionaries” and parish priest, Fr. Jozo Zovko OFM, became very nervous because the apparition was not sending messages to the world or to the Franciscans; because it was not descending from the “hill of the apparitions” to the church, where her statue is located. Moreover, he even asked if the Virgin could be “obliged” –literally – to appear in the church!
Fr. Zovko: “But I am interested in this, Mirjana. If the Madonna does not appear in the church, can you oblige her to appear in the church? Maybe she can, right? What do you think about that?”
Mirjana: “I don’t know. We haven’t thought about that at all.”
Fr. Zovko repeats: “I think you could oblige her: ‘Mother Mary, I ask that you appear in the church.’ What do you think?”
Then Mirjana gives in and thinks that it “would actually be better because then the police wouldn’t search for us.” [44] And so, the “apparitions” are relocated through manipulations to the church on 1 July 1981. Such “obliging” of the supposed Madonna to descend into the church is an act of magic, and not the Gospel of Christ!
Conclusion
The Blessed Virgin Mary is a model and personification of prudence. Prudence is realized in three phases: by studying or reflecting maturely, by judging or deciding wisely, and by applying or carrying out consistently. It is acquired through prayer, docility, and experience. How can the elements of the “apparitions” during the “first seven days”, as presented above, be reconciled with Her, who is full of prudence?
Following the works of the commissions in Mostar and Zagreb regarding the “Medjugorje phenomenon”, doctrinal statements were issued by Bishop Pavao Žanić in Medjugorje on 25 July 1987, and by the Bishops’ Conference in Zadar on 10 April 1991. The essence of Bishop Žanić’s statement is Constat de non supernaturalitate – it is clear that these are not supernatural phenomena and revelations. The Episcopal Conference stated: Non constat de supernaturalitate, meaning that based on the investigations conducted up to that point, it cannot be established that these are supernatural apparitions and revelations. Based on the presented material and all that the Diocesan Chancery in Mostar has investigated, it can be stated with confidence: Constat de non supernaturalitate – this concerns non-supernatural phenomena.
Croatian original (published in September 2024, posted 10 December 2024)
[1] Aldo Cazzullo, Il cardinal Ruini: «Tra libri e amiche ho avuto le mie tentazioni. Prodi, Berlusconi, Meloni, Schlein (e il Papa): ecco che cosa penso» – (Between books and female friends, I have had my temptations. Prodi, Berlusconi, Meloni, Schlein (and the Pope): here’s what I think), 8.12.2024: “Lei ha presieduto la commissione internazionale d’inchiesta su Medjugorje. Che idea si è fatto? «Che le prime apparizioni siano autentiche. Era davvero la Madonna a parlare. Sulle altre sospendo il giudizio»” – “You chaired the International Investigative Commission for Medjugorje: What view did you establish?” «That the first apparitions are authentic. The Virgin really spoke. As for the other apparitions, I refrain from making a judgment.»”
[2] In the chapter Svetostolička komisija za Međugorje (The Holy See Commission on Medjugorje) 2010–2014.
[3] Janko Bubalo, Tisuću susreta (A Thousand Encounters), 1st Croatian edition, Jelsa, 1985, pp. 44–45; 2nd Croatian edition, Medjugorje, 1998, pp. 55–56 (English: A Thousand Encounters With The Blessed Virgin Mary in Medjugorje; The Seer Vicka Speaks of Her Experiences, Chicago, 11987, 21987, 31996; Međugorje, 2023)
[4] Vicka Ivanković Mijatović – Michele Barone, Mit Maria in Medjugorje: Zeugnis der bekanntesten Seherin von Medjugorje (With Mary in Medjugorje: Testimony of the most famous visionary of Medjugorje), Parvis, Hauteville, 2017, p. 25.
[5] Jordan Kuničić, Katolička moralka (Catholic Moral Teaching), vol. IV, 4th edition, Zagreb, 1969, p. 5.
[6] Cassette 2 – razgovor o. Zrinko Čuvalo – Ivan Dragićević, subota popodne – (Conversation between Fr. Zrinko Čuvalo – Ivan Dragićević, Saturday afternoon), 27 June 1981; Ivo Sivrić, La face cachée de Medjugorje (The Hidden Face of Medjugorje), vol. I, Saint-François du Lac, Canada, 1988, p. 216; Ivo Sivrić, The Hidden Side of Medjugorje: A Theologian’s Observations, Psilog, Saint-François-du-Lac (Quebec), 1989, p. 224.
[7] Cassette 7 – razgovor o. Jozo Zovko – Mirjana Dragićević, nedjelja prije podne – (Conversation between Fr. Jozo Zovko – Mirjana Dragićević), Sunday morning, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 267–271.
[8] Cassette 2 – razgovor o. Zrinko Čuvalo – Ivan Dragićević, subota popodne – (Conversation between Fr. Zrinko Čuvalo – Ivan Dragićević), Saturday afternoon, 27 June 1981; Ivo Sivrić, La face cachée de Medjugorje (The Hidden Face of Medjugorje), vol. I, 1988, p. 214; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 219–230.
[9] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo – Ivanka and Vicka Ivanković and Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[10] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo – Ivanka and Vicka Ivanković and Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[11] Cassette 6 – razgovor o. Jozo Zovko – Mirjana Dragićević – (Conversation between Fr. Jozo Zovko and Mirjana Dragićević), Saturday afternoon, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 259–265.
[12] Cassette 11 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Sunday evening, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 293–306.
[13] Cassette 2 – razgovor o. Zrinko Čuvalo – Ivan Dragićević (Conversation between Fr. Zrinko Čuvalo and Ivan Dragićević), Saturday afternoon, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 219–230.
[14] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo and Ivanka and Vicka Ivanković and Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[15] Cassette 10 – razgovor o. Jozo Zovko – Mirjana Dragićević (Conversation between Fr. Jozo Zovko and Mirjana Dragićević), Sunday evening, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 281–292.
[16] Cassette 13 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 315–328.
[17] Cassette 13 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 315–328.
[18] Cassette 13 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 315–328.
[19] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo and Ivanka and Vicka Ivanković and Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[20] Cassette 11 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Sunday evening, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 293–306.
[21] Cassette 1 – All previous quotes from Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo and Ivanka and Vicka Ivanković and Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[22] Cassette 2 – razgovor o. Zrinko Čuvalo – Ivan Dragićević (Conversation between Fr. Zrinko Čuvalo and Ivan Dragićević, Saturday afternoon, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 219–230.
[23] Cassette 16 – razgovor o. Jozo Zovko – petero „vidjelaca“ (Conversation between Fr. Jozo Zovko and five “visionaries”) Tuesday evening, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 345–347.
[24] Cassette 13 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 315–328.
[25] Cassette 14 – razgovor o. Jozo Zovko – Mirjana Dragićević (Conversation between Fr. Jozo Zovko and Mirjana Dragićević), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 329–339.
[26] Cassette 15 – razgovor o. Jozo Zovko – Vicka Ivanković (Conversation between Fr. Jozo Zovko and Vicka Ivanković), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 341–344.
[27] Cassette 16 – razgovor o. Jozo Zovko – petero „vidjelaca“ (Conversation between Fr. Jozo Zovko and five “visionaries”), Tuesday evening, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 345–347.
[28] Cassette 2 – razgovor o. Zrinko Čuvalo – Ivan Dragićević (Conversation between Fr. Zrinko Čuvalo and Ivan Dragićević), Saturday afternoon, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 219–230.
[29] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo and Ivanka and Vicka Ivanković and Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[30] Cassette 5 – razgovor o. Jozo Zovko – Jakov Čolo (Conversation between Fr. Jozo Zovko and Jakov Čolo), Saturday afternoon, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 253–257.
[31] Cassette 6 – razgovor o. Jozo Zovko – Mirjana Dragićević (Conversation between Fr. Jozo Zovko and Mirjana Dragićević, Saturday afternoon, 27 June 1981. And Cassette 8 – razgovor o. Jozo Zovko – Jakov Čolo (Conversation between Fr. Jozo Zovko and Jakov Čolo), Sunday morning, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 259–265 and 273–274.
[32] Cassette 11 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Sunday evening, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 293–306.
[33] Janko Bubalo, Tisuću susreta (A Thousand Encounters With The Blessed Virgin Mary in Medjugorje; The Seer Vicka Speaks of Her Experiences), 1st Croatian edition, p. 55; 2nd Croatian edition, p. 69.
[34] “un vestito lungo colore grigio” (a long gray colored robe) – source
[35] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo and Ivanka and Vicka Ivanković, as well as Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[36] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka i Vicka Ivanković i Marija Pavlović (Conversation between Fr. Zrinko Čuvalo and Ivanka and Vicka Ivanković, as well as Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[37] Cassette 2 – razgovor o. Zrinko Čuvalo – Ivan Dragićević (Conversation between Fr. Zrinko Čuvalo and Ivan Dragićević), Saturday afternoon, 27 June 1981. And Cassette 5 – razgovor o. Jozo Zovko – Jakov Čolo (Conversation between Fr. Jozo Zovko and Jakov Čolo), Saturday afternoon, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 219–230 and 253–257.
[38] Cassette 7 – razgovor o. Jozo Zovko – Mirjana Dragićević (Conversation between Fr. Jozo Zovko and Mirjana Dragićević), Sunday morning, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 267–271.
[39] Cassette 13 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 315–328.
[40] Cassette 7 – razgovor o. Jozo Zovko – Mirjana Dragićević (Conversation between Fr. Jozo Zovko and Mirjana Dragićević), Sunday morning, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 267–271.
[41] Cassette 1 – razgovor o. Zrinko Čuvalo – Ivanka Ivanković, Vicka Ivanković and Marija Pavlović (Conversation between Fr. Zrinko Čuvalo and Ivanka Ivanković, Vicka Ivanković, and Marija Pavlović), Saturday morning, 27 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 203–217.
[42] Cassette 11 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Sunday evening, 28 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 293–306.
[43] Cassette 13 – razgovor o. Jozo Zovko – Ivanka Ivanković (Conversation between Fr. Jozo Zovko and Ivanka Ivanković), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 315–328.
[44] Cassette 14 – razgovor o. Jozo Zovko – Mirjana Dragićević (Conversation between Fr. Jozo Zovko and Mirjana Dragićević), Tuesday morning, 30 June 1981; Ivo Sivrić, The Hidden Side of Medjugorje, 1989, pp. 329–339.
