John Paul II - The Triumph of Mary and the Great Jubilee

Among the various saints and visionaries who pointed to the prophetic significance of the turn of the millennium, the most prolific was none other than Bl. John Paul II. Time and again throughout his various papal documents, Pope John Paul II referred to the special significance of the Great Jubilee year at the turn of the millennium - going as far as to state that it was "a hermeneutical key of my Pontificate" (Tertio Millennio Adveniente, 23. See full text here). Strong words indeed, especially from someone whom was prophesied by St. Faustina as the one who would prepare the world for the Second Coming of Jesus:

"I bear a special love for Poland, and if she will be obedient to My will, I will exalt her in might and holiness. From her will come forth the spark that will prepare the world for My final coming." Notebook VI 1732


John Paul II held a very strong belief in the symbolic importance of time and dates, which is particularly evident from the apostolic letter Tertio Millennio Adveniente. But his deep reverence for the Great Jubilee year seems to go beyond mere fascination with symbolism. As prominent Catholic journalist Damian Thompson notes in his book The End of Time: Faith and Fear in the Shadow of the Millennium, the late Pope's underscoring of the symbolic significance of the turn of the millennium "frequently gives the impression that he knows more than he is letting on" (p172). Writing in 1996 - four years before the publication of the Third Secret, Thompson goes on to suggest that the Pope's level of regard for the turn of the millennium may be attributed to the content of the last secret of Fatima - a theory which would accord very well with my own hypothesis that the hidden text of the Third Secret contains a date pointing to this time period:

Not for the first time, one wonders if the Pope is deliberately tantalising his audience, for his references to Fatima are anything but transparent and comprehensible. Towards the end of [Crossing the Threshold of Hope], he returns to the subject as if it is something he cannot get off his mind. The Pope quotes the dying words of the Polish Cardinal August Hlond: 'The victory, if it comes, will come through Mary.' John Paul adds that, after he was elected pope, he came to have a similar conviction, even though at the time he knew little of the prophecies of Fatima. 'At first, I did not pay attention to the fact that the assassination attempt had occurred on the exact anniversary of the day Mary appeared to the three children at Fatima in Portugal and spoke to them the words that now, at the end of this century, seem to be close to their fulfilment.'...
...in passing over the Fatima material John Paul's critics may well have missed the whole point of the book. The Pope himself has said that the year 2000 provides the key to his papacy, which by any standards is one of the most remarkable in the annals of the Church; and his understanding of this Great Jubilee is by no means transparent or one-dimensional. It fits into a wider vision of the shape of history which he nowhere reveals in its entirety. But, by invoking the prophecies of the Virgin Mary at Fatima, he has, arguably, given the game away.
(Thompson, D. The End of Time: Faith and Fear in the Shadow of the Millennium, pp173-174).

John Paul II's concept of the significance of the Great Jubilee year was intimately tied to his anticipation of a "new springtime" for the Church. He envisaged it as a time of renewal preceded by Divine Mercy and the forgiveness of past sins, highlighting how Jewish thought on the jubilee year hinged upon the cancellation of debt. It will be worth looking at the thoughts of Bl. John Paul II on the significance of the Great Jubilee in some detail below:

Against this background, we can understand the custom of Jubilees, which began in the Old Testament and continues in the history of the Church. Jesus of Nazareth, going back one day to the synagogue of his home town, stood up to read (cf. Lk 4:16-30). Taking the book of the Prophet Isaiah, he read this passage: "The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the Lord's favour" (61:1-2).
The Jubilee, "a year of the Lord's favour", characterizes all the activity of Jesus; it is not merely the recurrence of an anniversary in time.
12. The words and deeds of Jesus thus represent the fulfilment of the whole tradition of Jubilees in the Old Testament. We know that the Jubilee was a time dedicated in a special way to God. It fell every seventh year, according to the Law of Moses: this was the "sabbatical year", during which the earth was left fallow and slaves were set free. The duty to free slaves was regulated by detailed prescriptions contained in the Books of Exodus (23:10-11), Leviticus (25:1-28) and Deuteronomy (15:1-6). In other words, these prescriptions are found in practically the whole of biblical legislation, which is thus marked by this very specific characteristic. In the sabbatical year, in addition to the freeing of slaves the Law also provided for the cancellation of all debts in accordance with precise regulations. And all this was to be done in honour of God. What was true for the sabbatical year was also true for the jubilee year, which fell every fifty years. In the jubilee year, however, the customs of the sabbatical year were broadened and celebrated with even greater solemnity. As we read in Leviticus: "You shall hallow the fiftieth year, and proclaim liberty throughout the land to all its inhabitants; it shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his family" (25:10). One of the most significant consequences of the jubilee year was the general "emancipation" of all the dwellers on the land in need of being freed. On this occasion every Israelite regained possession of his ancestral land, if he happened to have sold it or lost it by falling into slavery. He could never be completely deprived of the land, because it belonged to God; nor could the Israelites remain for ever in a state of slavery, since God had "redeemed" them for himself as his exclusive possession by freeing them from slavery in Egypt.
The prescriptions for the jubilee year largely remained ideals—more a hope than an actual fact. They thus became a prophetia futuri insofar as they foretold the freedom which would be won by the coming Messiah. Even so, on the basis of the juridical norms contained in these prescriptions a kind of social doctrine began to emerge, which would then more clearly develop beginning with the New Testament. The jubilee year was meant to restore equality among all the children of Israel, offering new possibilities to families which had lost their property and even their personal freedom...

If in his Providence God had given the earth to humanity, that meant that he had given it to everyone. Therefore the riches of Creation were to be considered as a common good of the whole of humanity. Those who possessed these goods as personal property were really only stewards, ministers charged with working in the name of God, who remains the sole owner in the full sense, since it is God's will that created goods should serve everyone in a just way. The jubilee year was meant to restore this social justice. The social doctrine of the Church, which has always been a part of Church teaching and which has developed greatly in the last century, particularly after the Encyclical Rerum Novarum, is rooted in the tradition of the jubilee year.
14. What needs to be emphasized, however, is what Isaiah expresses in the words "to proclaim the year of the Lord's favour". For the Church, the Jubilee is precisely this "year of the Lord's favour", a year of the remission of sins and of the punishments due to them, a year of reconciliation between disputing parties, a year of manifold conversions and of sacramental and extra-sacramental penance. The tradition of jubilee years involves the granting of indulgences on a larger scale than at other times...

In view of this, the two thousand years which have passed since the Birth of Christ (prescinding from the question of its precise chronology) represent an extraordinarily great Jubilee, not only for Christians but indirectly for the whole of humanity, given the prominent role played by Christianity during these two millennia. It is significant that the calculation of the passing years begins almost everywhere with the year of Christ's coming into the world, which is thus the centre of the calendar most widely used today. Is this not another sign of the unparalleled effect of the Birth of Jesus of Nazareth on the history of mankind?
(Tertio Millennio Adveniente)

It is also by no accident that the Great Jubilee was chosen as the year of the canonisation of St. Faustina and inauguration of the feast of Divine Mercy Sunday. During his homily on Divine Mercy Sunday in 2001, the pope quoted from St. Faustina's Diary:

Jesus said to Sr Faustina one day: "Humanity will never find peace until it turns with trust to Divine Mercy" (Diary, p. 132). Divine Mercy! This is the Easter gift that the Church receives from the risen Christ and offers to humanity at the dawn of the third millennium.
(See here)

This quote refers to various other prophecies of St. Faustina concerning the period of Mercy that will be given to the world before Christ's coming in judgment:

Speak to the world about My mercy... It is a sign for the end times. After it will come the Day of Justice. While there is still time, let them have recourse to the fountain of My mercy.
(Diary 848)

Before the Day of Justice, I am sending the Day of Mercy.
(Diary 1588)

He who refuses to pass through the door of My mercy must pass through the door of My justice. (Diary 1146).

You have to speak to the world about His great mercy and prepare the world for the Second Coming of Him who will come, not as a merciful Savior, but as a just Judge. Oh how terrible is that day! Determined is the day of justice, the day of divine wrath. The angels tremble before it. Speak to souls about this great mercy while it is still the time for granting mercy.
(Diary 635).


The fact that Bl. John Paul II chose the feast of the Great Jubilee to establish the feast of Divine Mercy Sunday, gives us a degree of insight into his beliefs concerning this richly symbolic time period. We can gain a further sense of John Paul II's thought on the significance of the Great Jubilee year, and its relation to the coming of the Second Pentecost or "new springtime" of the Church, by further examining Tertio Millennio Adveniente:

With regard to its content, this Great Jubilee will be, in a certain sense, like any other. But at the same time it will be different, greater than any other. For the Church respects the measurements of time: hours, days, years, centuries. She thus goes forward with every individual, helping everyone to realize how each of these measurements of time is imbued with the presence of God and with his saving activity. In this spirit the Church rejoices, gives thanks and asks forgiveness, presenting her petitions to the Lord of history and of human consciences. Among the most fervent petitions which the Church makes to the Lord during this important time, as the eve of the new millennium approaches, is that unity among all Christians of the various confessions will increase until they reach full communion...

What these Popes have accomplished during and since the Council, in their Magisterium no less than in their pastoral activity, has certainly made a significant contribution to the preparation of that new springtime of Christian life which will be revealed by the Great Jubilee, if Christians are docile to the action of the Holy Spirit.

So it is clear that John Paul II thought of the turn of the millennium as the beginning of a "new springtime" for the Church, which in the papal encyclical Dominum et Vivificantem, he links with the outpouring of the Holy Spirit promised during the Second Pentecost:

The Church feels herself called to this mission of proclaiming the Spirit, while together with the human family she approaches the end of the second Millennium after Christ. Against the background of a heaven and earth which will "pass away," she knows well that "the words which will not pass away" acquire a particular eloquence. They are the words of Christ about the Holy Spirit, the inexhaustible source of the "water welling up to eternal life," as truth and saving grace. Upon these words she wishes to reflect, to these words she wishes to call the attention of believers and of all people, as she prepares to celebrate- as will be said later on-the great Jubilee which will mark the passage from the second to the third Christian Millennium.

(Dominum et Vivificantem. See full text here).

We can thus see the intent of the symbolic gesture made by the Pope during his pilgrimage to the Holy Land during the Great Jubilee year, when on 23rd March, 2000, he became the first pope in history to pray in the Cenacle - the Upper Room in Jerusalem where the Last Supper was held, and the same location where the Holy Spirit descended upon the Apostles during Pentecost.

When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.
(Acts 2:1-4)

As we shall discuss in more detail in a future post, the scene of the tongues of fire descending upon Apostles during Pentecost was reenacted during the apparitions of Our Lady of Assiut on the Great Jubilee year on 29th March 2000 (just days after the Pope's prayers in the Cenacle) - one of the most remarkable apparitions of modern times (which I argue in the book are directly connected to the prophecy of the Woman Adorned with the Sun in Rev 12). According to eyewitness accounts, the apparitions at Assiut began inside the Church at an icon representing the descent of the Holy Spirit at Pentecost, which depicted the Virgin Mary with a Dove over her head surrounded by the disciples. The Dove in the icon began to illuminate first, and the light then spread down to illuminate the heads of the disciples before spreading around the rest of the Church (see the full eyewitness report at the Zeitun website here).
It is also perhaps worth noting that St. Peter's first words at Pentecost are taken from the Book of Joel, directly linking the final Outpouring of the Spirit with the "signs of heaven", which we have already noted in the post Signs in the Sky, all took place at the turn of the millennium:

 But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these people are not drunk, as you suppose, since it is only the third hour of the day. But this is what was uttered through the prophet Joel:
 “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day.
And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’
(Acts 2:14-21)

And on a further side note, the mention of the "blood, and fire, and vapor of smoke" that was predicted by Joel to accompany the signs in heaven would most likely correspond with the 9/11 attacks in 2001 (see the post The Two Towers and the Sixth Seal).

We find John Paul II's emphasis on the outpouring of the Spirit once again in the apostolic letter Novo Millennio Ineunte, where the Pope stated that the symbolic actions undertaken during the feast of the Great Jubilee year should be considered as a prophecy of the future:

It is impossible to take the measure of this event of grace which in the course of the year has touched people's hearts. But certainly, "a river of living water", the water that continually flows "from the throne of God and of the Lamb" (cf. Rev 22:1), has been poured out on the Church. This is the water of the Spirit which quenches thirst and brings new life (cf. Jn 4:14). This is the merciful love of the Father which has once again been made known and given to us in Christ. At the end of this year we can repeat with renewed jubilation the ancient words of thanksgiving: "Give thanks to the Lord for he is good, for his love endures for ever" (Ps 118:1).

For all this, I feel the need to write to you, dearly beloved, to share this song of praise with you. From the beginning of my Pontificate, my thoughts had been on this Holy Year 2000 as an important appointment. I thought of its celebration as a providential opportunity during which the Church, thirty-five years after the Second Vatican Ecumenical Council, would examine how far she had renewed herself, in order to be able to take up her evangelizing mission with fresh enthusiasm.

Has the Jubilee succeeded in this aim? Our commitment, with its generous efforts and inevitable failings, is under God's scrutiny. But we cannot fail to give thanks for the "marvels" the Lord has worked for us: "Misericordias Domini in aeternum cantabo" (Ps 89:2).

At the same time, what we have observed demands to be reconsidered, and in a sense "deciphered", in order to hear what the Spirit has been saying to the Church (cf. Rev 2:7,11,17, etc.) during this most intense year.

Dear Brothers and Sisters, it is especially necessary for us to direct our thoughts to the future which lies before us. Often during these months we have looked towards the new millennium which is beginning, as we lived this Jubilee not only as a remembrance of the past, but also as a prophecy of the future.
(See full text here).

In another important encyclical, Redemptoris Mater, John Paul II speaks of the significance of the turn of the millennium while reflecting upon the precursory role of the Virgin Mary in accordance with the Divine plan of salvation. There appears to be some notable influences here of the mariology of St. Louis De Montfort, who spoke of the eschatological role of Mary leading up to the time of the Second Advent:

The circumstance which now moves me to take up this subject once more is the prospect of the year 2000, now drawing near, in which the Bimillennial Jubilee of the birth of Jesus Christ at the same time directs our gaze towards his Mother. In recent years, various opinions have been voiced suggesting that it would be fitting to precede that anniversary by a similar Jubilee in celebration of the birth of Mary.
In fact, even though it is not possible to establish an exact chronological point for identifying the date of Mary's birth, the Church has constantly been aware that Mary appeared on the horizon of salvation history before Christ. It is a fact that when "the fullness of time" was definitively drawing near-the saving advent of Emmanuel - he who was from eternity destined to be his Mother already existed on earth. The fact that she "preceded" the coming of Christ is reflected every year in the liturgy of Advent. Therefore, if to that ancient historical expectation of the Savior we compare these years which are bringing us closer to the end of the second Millennium after Christ and to the beginning of the third, it becomes fully comprehensible that in this present period we wish to turn in a special way to her, the one who in the "night" of the Advent expectation began to shine like a true "Morning Star" (Stella Matutina). For just as this star, together with the "dawn," precedes the rising of the sun, so Mary from the time of her Immaculate Conception preceded the coming of the Savior, the rising of the "Sun of Justice" in the history of the human race.

Her presence in the midst of Israel-a presence so discreet as to pass almost unnoticed by the eyes of her contemporaries-shone very clearly before the Eternal One, who had associated this hidden "daughter of Sion" (cf. Zeph. 3:14; Zeph. 2:10) with the plan of salvation embracing the whole history of humanity. With good reason, then, at the end of this Millennium, we Christians who know that the providential plan of the Most Holy Trinity is the central reality of Revelation and of faith feel the need to emphasize the unique presence of the Mother of Christ in history, especially during these last years leading up to the year 2000.

(Redemptoris Mater 3. See full text here).

If we compare the above reflections on the turn of the millennium and the precursory role of the Virgin Mary with the prophecies of St. Louis De Montfort in his Treatise on True Devotion, we can see some striking parallels:


"If ...as is certain, the knowledge and the kingdom of Jesus Christ must come into the world, it can only be as a necessary consequence of the knowledge and reign of Mary. She who first gave him to the world will establish his kingdom in the world...
The salvation of the world began through Mary and through her it must be accomplished. Mary scarcely appeared in the first coming of Jesus Christ so that men, as yet insufficiently instructed and enlightened concerning the person of her Son, might not wander from the truth by becoming too strongly attached to her...
But in the second coming of Jesus Christ, Mary must be known and openly revealed by the Holy Spirit so that Jesus may be known, loved and served through her. The reasons which moved the Holy Spirit to hide his spouse during her life and to reveal but very little of her since the first preaching of the gospel exist no longer...
In these latter times Mary must shine forth more than ever in mercy, power and grace; in mercy, to bring back and welcome lovingly the poor sinners and wanderers who are to be converted and return to the Catholic Church; in power, to combat the enemies of God who will rise up menacingly to seduce and crush by promises and threats all those who oppose them; finally, she must shine forth in grace to inspire and support the valiant soldiers and loyal servants of Jesus Christ who are fighting for his cause.
It is chiefly in reference to these last wicked persecutions of the devil, daily increasing until the advent of the reign of anti-Christ, that we should understand that first and well-known prophecy and curse of God uttered against the serpent in the garden of paradise. It is opportune to explain it here for the glory of the Blessed Virgin, the salvation of her children and the confusion of the devil. "I will place enmities between you and the woman, between your race and her race; she will crush your head and you will lie in wait for her heel" (Gen. 3:15)...
...the humble Mary will always triumph over Satan, the proud one, and so great will be her victory that she will crush his head, the very seat of his pride. She will unmask his serpent's cunning and expose his wicked plots. She will scatter to the winds his devilish plans and to the end of time will keep her faithful servants safe from his cruel claws. But Mary's power over the evil spirits will especially shine forth in the latter times, when Satan will lie in wait for her heel, that is, for her humble servants and her poor children whom she will rouse to fight against him.

(See the full chapter of the relevant portion of Treatise on True Devotion here).

The kernel of John Paul II's thought on the precursory role of Mary and its relation to the Second Advent and the turn of the millennium in the 1987 encyclical Redemptoris Mater, can be found in a prayer service the Pope held at the Spanish Steps on 8th Dec, 1983.

O Mary! Be the Mother of our liberation from every evil:
From the evil that overburdens man's conscience,
and from that evil which always more threateningly obstructs
the horizon of our century.
You are the light of the first Advent!
You are the morning star that precedes the coming of the Messiah.
Now that the Church and mankind are approaching the end
of the second millennium of Christ's coming--
be for us the light of this new Advent,
be its morning star,
so that darkness does not surround us!
Precisely at the end of the second millennium
there accumulate on the horizon of all mankind
enormously threatening clouds, and darkness falls
upon human souls.

(The full English text of this prayer can be found here. The original document can be found in Italian on the Vatican website here.)


Of further import which appears to link this thought back to the prophecies of Our Lady of Fatima, we find that this prayer was offered on the exact same day the pope issued his intention to carry out the Act of Entrustment of the world to the Immaculate Heart of Mary in an apostolic letter, with words that were quite rightly labelled as "apocalyptic" by some sections of the media:

Dear brothers in the episcopal ministry. On 25 March 1983 we started the special Jubilee of the Redemption. Thank you again for joining me in inaugurating, in that same day, the Year of the Redemption in your diocese. The solemnity of the Annunciation, which recalls the liturgical year in the beginning of the work of redemption in human history, was particularly suited for such opening. This is connected with the beginning of Advent, and all the current Year of the Redemption has in a sense the character of Advent, as we approach the two thousand years after Christ's birth. We live this expectation of the fulfillment of the second millennium of the Christian era, sharing difficult and painful experiences of the people, indeed all humanity in the contemporary world.

This world of men and nations we have before our eyes today: the world of the second millennium is ending, the contemporary world, our world! The Church, remembering the words of the Lord: "Go... and make disciples of all nations... Here I am with you always, until the end of the world " (Mt 28, 19-20), has revived, in Vatican Council II, the consciousness of his mission in this world. And therefore, O Mother of men and peoples, you who know all their sufferings and their hopes, you who feel maternally all the struggles between good and evil, between light and darkness, which afflict the modern world, accept the plea that, moved by the Holy Spirit, address directly to your heart, hugs with love of the Mother and Handmaid of the Lord, that our human world, that I entrust and consecrate to you, full of concern for the earthly and eternal destiny of and peoples. In a special way we entrust and consecrate to you those individuals and nations, which thus entrusted and consecrated especially need.

Immaculate Heart! Help us to conquer the menace of evil, which so easily takes root in the hearts of people today, and whose immeasurable effects already weigh down upon our modern world and seem to block the paths towards the future! From famine and war, deliver us! From nuclear war, from incalculable self-destruction, from every kind of war, deliver us! From sins against human life from its very beginning, deliver us! From hatred and from the dignity of the sons of God, deliver us!From every kind of injustice in society, national and international, deliver us! From readiness to trample on the commandments of God, deliver us! From attempts to stifle in human hearts the very truth of God, deliver us! From the loss of awareness of good and evil, deliver us! From sins against the Holy Spirit, deliver us! deliver us!

(The original Italian is here. Both this original Italian document, as well as that of the prayer service held at the Spanish Steps above, bear the date of 8th Dec 1983).


There is a certain logic behind the idea that the role of Our Lady in End-time events would occur by the millennial anniversary of her greatest contribution to salvation history - the moment when she brought forth her Son for the redemption of the world. And John Paul II was undoubtedly fully aware of the various prophecies that pointed to this time period as the time of the Triumph of Mary. As we have already discussed in recent posts, the turn of the millennium was highlighted by a number of saints and visionaries as a time of singular prophetic importance. According to the most widely accepted interpretation of Pope Leo XIII's prophecy of the 100 years of Satan's power, the turn of the millennium marked the end of Satan's greater control over human affairs. This prophecy is styled after the Book of Job, where Satan is permitted to test God's servant through a series of trials. Here Satan acts in the forensic role of the prosecution before the heavenly court, where he accuses the Christian brethren "day and night before our God" (Rev 12:10). The fact that Pope Leo set about composing the St. Michael prayer directly after experiencing this vision, specifically links the end of this 100 years of power with the outcome of the War in Heaven described in Rev 12:7-12, when Satan is cast from the heavenly court to earth, whereupon he transfers his great power and authority to the Beast that rises from the sea:

Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back, but he was defeated, and there was no longer any place for them in heaven. And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him. And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God. And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”
(Rev 12:7-12)

St. John Bosco also pointed to this time period as the moment of a great Marian victory (see here), as did Fr. Stefano Gobbi (see here). And in the post The Year of the Dragon, we discuss various other prophecies concerning the turn of the millennium.
According to traditional Catholic thought, the victory over Satan is won through the intercession of Mary, who as the Woman Adorned with the Sun, was foretold in the protoevangelium to crush the head of the Serpent:

I will put enmity between you and the woman, and between your offspring and her offspring;
he shall bruise your head, and you shall bruise his heel.
(Gen 3:15)

This passage is frequently alluded to in Scripture as a prediction of the defeat of Satan - the moment God deals a fatal blow to the head of the Leviathan:

Yet God my King is from of old, working salvation in the midst of the earth. You divided the sea by your might; you broke the heads of the sea monsters on the waters. You crushed the heads of Leviathan; you gave him as food for the creatures of the wilderness.
(Ps 74:12-14)

In that day the LORD with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea.
(Isa 27:1)

The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
(Rom 16:20)

And he said to them, “I saw Satan fall like lightning from heaven. Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you.(Luke 10:18-19)

But paradoxically, while this is a moment of great victory in heaven, that will allow the fruit of the Triumph to take place with the gift of the Second Pentecost, it is also a time of great peril for the inhabitants of the earth - "Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”. Upon being cast to earth, Satan immediately continues his quest to destroy the Woman (who also represents the Church), sending forth a flood of apostasy which threatens to sweep her away (a time period it seems that we are currently experiencing), before she is rescued by the two wings of the great eagle (which represents the Two Witnesses), who inaugurate the Second Pentecost - after which, the earth comes to the Woman's aid and the flood is swallowed up:

And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth.
(Rev 12:13-16)

The Devil cannot succeed to sweep the Woman away with the flood, for the Church is built upon the Rock of St. Peter -  "on this rock I will build my church, and the gates of hell shall not prevail against it". (Matt 16:18)

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock."
(Matt 7:24-25)

Once thwarted by the ministry of the Two Witnesses, the Dragon then sets about pursuing the rest of the Woman's seed - which refers to the final persecution of Christians under the Antichrist:

Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea.
(Rev 12:17)

So although the victory is won in heaven and the head of the Serpent has been crushed, enigmatically, once he has been cast to earth Satan transfers his power and authority to the Beast, so that the mortal wound dealt to the head of the Leviathan appears to be healed:

And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads. And the beast that I saw was like a leopard; its feet were like a bear's, and its mouth was like a lion's mouth. And to it the dragon gave his power and his throne and great authority. One of its heads seemed to have a mortal wound, but its mortal wound was healed, and the whole earth marveled as they followed the beast. And they worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast, saying, “Who is like the beast, and who can fight against it?”
(Rev 13:1-4)

It is at this same point in time that the prophecy of the mark of the Beast is fulfilled as an antithetical parallelism of the sealing of the saints in heaven during the opening of the sixth seal. The forerunner to the Antichrist - the False Prophet or "anti-Elijah", has already prepared the way for the coming of the Beast by causing the inhabitants of the earth to construct for themselves an image in its honour - an image which is one and the same as the "mark" bearing the number of its name.

Then I saw another beast rising out of the earth. It had two horns like a lamb and it spoke like a dragon. It exercises all the authority of the first beast in its presence, and makes the earth and its inhabitants worship the first beast, whose mortal wound was healed. It performs great signs, even making fire come down from heaven to earth in front of people, and by the signs that it is allowed to work in the presence of the beast it deceives those who dwell on earth, telling them to make an image for the beast that was wounded by the sword and yet lived. And it was allowed to give breath to the image of the beast, so that the image of the beast might even speak and might cause those who would not worship the image of the beast to be slain.
(Rev 13:11-15)

So each of these prophecies converge on a single point in time - a prophetic nexus that was the millennial anniversary of the Advent of Christ. A time period which John Paul II pointed to as the ushering in of a new Advent, guided by the Morning Star of the Theotokos - the God-bearer. The one who crushes the head of the Serpent to illuminate the way before the dawn of the Second Pentecost, when the Bride will prepare itself for the coming of the Groom.
If the Triumph of the Immaculate Heart of Mary began on the Great Jubilee year, then it should be thought of as occurring over an age rather than a specific moment in time. It is an ongoing process in an age which will bring forth a new springtime for the faith before the Second Coming of Christ, when the Triumph will finally be complete and the final trial will begin.
It would also make sense out of St. Faustina's prophecy that a spark would come from Poland to prepare the way for the Coming of Christ; as by his own admission, the pontificate of Bl. John Paul II was centred around the Great Jubilee - the moment when the prophecy of the Woman Adorned with the Sun appears to have reached its ultimate fulfilment. It may also further explain the motto De Labor Solis ("from the labour of the Sun"), which is equated with the pontificate of John Paul II in St. Malachy's list of popes. It is well known that Karol Wojtyla (John Paul II) was both born and buried on the day of a solar eclipse. But this phrase is also obviously derived from the imagery of the birth pangs of the Woman Adorned with the Sun in Rev 12. A portion of the Apocalyspe which depicts the Virgin Mary as the Mother of the Second Advent, preparing the way for the defeat of Satan and the Second Coming of her Son, Christ Jesus:

And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was pregnant and was crying out in birth pains and the agony of giving birth.
(Rev 12:1-2)