| Devotion to Our Lady |
|
CLICK ON THE SUBJECT YOU WOULD LIKE TO READ
all the links are not yet activated
| PROPHECY HOMEPAGE | THE RULES GOVERNING PRIVATE REVELATION AND PROPHECY |
| END-TIME CHRONOLOGY | THE LESSER APOSTASY | THE CHASTISEMENT | TRIUMPH & PEACE |
| THE GREAT APOSTASY | THE ANTICHRIST | THREE DAYS OF DARKNESS | DREAMS OF ST JOHN BOSCO
all the links are not yet activated
| PROPHECY HOMEPAGE | THE RULES GOVERNING PRIVATE REVELATION AND PROPHECY |
| END-TIME CHRONOLOGY | THE LESSER APOSTASY | THE CHASTISEMENT | TRIUMPH & PEACE |
| THE GREAT APOSTASY | THE ANTICHRIST | THREE DAYS OF DARKNESS | DREAMS OF ST JOHN BOSCO
THE RULES GOVERNING PRIVATE REVELATION & PROPHECY
PART ONE
INTRODUCTION TO DIVINE REVELATION
PART ONE
INTRODUCTION TO DIVINE REVELATION
In today's modern world, so heavily influenced by Liberalism and Modernism, which leads its adherents to think, say and do whatever they want to think, say and do, it is imperative that we avoid, like the plague, their rashness, imprudence and their subjective tendency of being self-appointed to the office of judge and jury when it comes to matters of the supernatural in general and private revelations in particular. The Church has long since given guidelines on how to approach private revelations and we ignore them at our own peril. So before we dive into looking at various private revelations and prophecies, let us first take a closer look at those rules.
Revelation in General
Private revelations (i.e. apparitions and locutions with or without prophecies) are those which have been recorded since the death of Christ and His Apostles. Revelations which were recorded up to the death of Christ and His Apostles, are known as public, biblical, or scriptural revelations. This form of Divine Revelation (called Divine Public Revelation) ended with the death of the last of the Apostles, i.e. St. John, around 100 AD.
Private revelations do not belong to the deposit of Faith and, as such, are not binding upon our Faith. Nevertheless, it is an indisputable fact that Almighty God often speaks to His servants in an unmistakable manner. Many Catholic devotions are based solely on private revelations: the Rosary, the Sacred Heart, and the Scapular are cases in point. More recently, devotion to Our Lady of Fatima was accepted and encouraged by the Church. There is ample evidence that revelations have taken place throughout the centuries right up to the present time, and it is likely that some are taking place at this very moment.
The Importance of Prophecies
Saint Paul said: “Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy. He that prophesieth, speaketh to men unto edification, and exhortation, and comfort. He that speaketh in a tongue, edifieth himself: but he that prophesieth, edifieth the church. I would not have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth, than he that speaketh with tongues.” (1 Cor. 14:1-5).
Indeed, prophecies are for our edification: They cast a light on many problems — they warn us against errors; they prepare us for dangers to come; and they are a manifestation of the power of God. At the same time, they are an encouragement and a consolation. The current crisis in the Church and in the world was predicted long ago, but the final victory of the Christian forces is also predicted; this is an encouragement and a consolation.
The Reformation in the 16th century, the so-called Age of Enlightenment in the 18th, and the rise of democracy in the 20th, were all predicted and called “deadly errors.” The Enlightenment, as a matter of fact, was described as the beginning of an age of spiritual darkness; this is self-evident today.
There are two kinds of Divine Revelation:
(1) DIVINE PUBLIC REVELATION
This is a universal revelation (meaning that they are meant for everybody), which is contained in the Bible, or in the deposit of teachings coming from Apostolic tradition, and transmitted down through the ages by the Church. Divine Public Revelation ended with the preaching of the Apostles, the last of whom (St. John) died in the early 100’s A.D., and this Divine Public Revelation must be believed by all;
(2) DIVINE PRIVATE REVELATIONS
These are private and particular revelations revelations, which are constantly occurring among Christians. They are contained neither in the Bible, nor in the deposit of Apostolic Tradition. The Church does not oblige us to believe in them, but it is prudent not to reject them lightly when they are affirmed by saints.
Nevertheless it is certain that many saints were deceived and that their revelations contradict one another.
Revelations and visions are subject to many illusions. Hence the need for prudence and caution, so as not to be caught up in the fatal and dangerous mixture of curiosity and naivety, which can make us plunge, unreservedly and incautiously, into those things that are beyond our natural experience and understanding. We see this caution in the fact that Maximin, at La Salette, threw stones at the apparition of Our Lady, due to his fear and natural suspicion. Likewise with St. Bernadette, at Lourdes, who, after seeing the apparition, brought much holy water with her the next time, and ‘soaked’ Our Lady with it as a result of her natural fear and suspicion. Also, Lucia, at Fatima, who had decided to stop going to the place where the apparitions were taking place―due to her suspicions as to the origins of the apparition, thinking it might be coming from the devil.
What is the Purpose or Goal of Private Revelation?
The function of Divine Private Revelation is merely re-focus our minds on what is contained in Divine Public Revelation. It may make us do something that we should be doing, but are no longer doing; or it may command us to cease doing what we should not be doing, but have started to do through either malice or weakness. Thus at Lourdes and Fatima, Our Lady reminds us by Private Revelation, what is already contained in Public Revelation, namely, the need for prayer and penance: “Pray without ceasing” (1 Thessalonians 5:17) … “We ought always to pray, and not to faint” (Luke 18:1) … “Unless you shall do penance, you shall all likewise perish” (Luke 13:3). Therefore, Our Lady is adding nothing new, but simply reminding us what is commanded by Divine Public Revelation, in this case in the form of Holy Scripture.
The above example is clear and incontestable; for prayer and penance are both clearly mentioned and commanded in the pages of Holy Scripture. However, what are we to think of Private Revelations that command things that are not so clear―such as devotion to the Sacred Heart; devotion to the Immaculate Heart of Mary; devotion to the Sorrowful Heart of Mary; devotion to the Holy Rosary, etc.? These things are not seen in Scripture, nor are they commanded by Scripture.
True, they are not explicitly mentioned in Scripture, but they are there implicitly. Theology can arrive at conclusions that are certain by combing two or more principles—much as mathematics does. If you know that 1+1=2 and 2+2=4, then you know for certain that there has to be a number in between 2 and 4, which is the result of 1+1+1 or 1+2. That number is 3―you can call it what I want to call it, but it exists—for certain it exists. In this way the Church has arrived at many conclusions that have been embodied into the teaching of the Church. She has even pronounced dogmas on that same principle, such as the Immaculate Conception, which is not found explicitly anywhere in Holy Scripture. Yet when the Church pronounced the dogma in 1854, Our Lady appeared at Lourdes in 1858 and, in that Private Revelation, confirmed what the Church had done, by calling herself the Immaculate Conception. Similarly with the Person of Christ, being one Person with two natures: the divine nature and the human nature. We do not find that definition anywhere in Holy Scripture, but it is theologically reasoned and deduced from those principles and truths that are found in Holy Scripture.
Church Approval of Private Revelation
When the Church approves Private Revelations, she declares only that there is nothing in them contrary Faith or good morals, and that they may be read without danger, or even read with profit. No obligation is thereby imposed on the faithful to believe them.
Speaking of such revelations as, for example, those of St. Hildegard (approved in part by Pope Eugenius III), St. Bridget (by Pope Boniface IX), and St. Catherine of Siena (by Pope Gregory XI), Pope Benedict XIV says: “It is not obligatory, nor even possible, to give them the assent of Catholic Faith, but only of human faith, in conformity with the dictates of prudence, which presents them to us as probable and worthy of pious belief.” (De canon., III, liii, xxii, II).
The Dangers of Private Revelations
What are known as private and particular revelations are those contained neither in the Bible, nor in the deposit of Apostolic tradition. The Church does not oblige us to believe in them, but it is prudent not to reject them lightly when they are affirmed by saints. Nevertheless it is certain that many saints were deceived and that their revelations contradict one another. What follows will explain the reason of this.
Revelations and visions are subject to many illusions. Some of them are at first thought surprising. Thus a vision of an historical scene (e.g., of the life or death of Christ) is often only approximately accurate, although the visionary may be unaware of this fact, and he may be misled, if he believes in its absolute historical fidelity.
This error is quite natural, being based on the assumption that, if the vision comes from God, all its details (the landscape, dress, words, actions, etc.) should be a faithful reproduction of the historical past. This assumption is not justified, for accuracy in secondary details is not necessary; the main point is that the fact, event, or communication revealed be strictly true.
It may be objected that the Bible contains historical books, and that thus God may sometimes wish to reveal certain facts in religious history to us exactly. That doubtless is true, when there is question of facts which are necessary or useful as a basis for religion, in which case the revelation is accompanied by proofs that guarantee its accuracy. A vision need not guarantee its accuracy in every detail.
One should thus beware of concluding, without any examination, that revelations are to be rejected; the prudent course is neither to believe nor to deny them, unless there is sufficient reason for so doing. Much less should one suspect that the saints have been always, or very often deceived in their vision. On the contrary, such deception is rare, and as a rule in unimportant matters only.
Proof of the Divine
There are cases in which we can be certain that a revelation is Divine.
(1) God can give this certainty to the person who receives the revelation (at least during it), by granting an insight and an evidence so compelling as to exclude all possibility of doubt. We can find an analogy in the natural order: our senses are subject to many illusions, and yet we frequently perceive clearly that we have not been deceived.
(2) At times others can be equally certain of the revelation thus vouchsafed. For instance, the Prophets of the Old Testament gave indubitable signs of their mission; otherwise they would not have been believed. There were always false prophets, who deceived some of the people but, inasmuch as the faithful were counselled by Holy Writ to distinguish the false from the true, it was possible so to distinguish. One incontrovertible proof is the working of a miracle, if it be wrought for this purpose and circumstances show this to be so. A prophecy realized is equally convincing, when it is precise and cannot be the result of chance or of a conjecture of the evil spirit.
Besides these rather rare means of forming an opinion, there is another, but longer and more intricate method: to discuss the reasons for and against. Practically, this examination will often give only a probability more or less great. It may be also that the revelation can be regarded as Divine in its broad outlines, but doubtful in minor details.
Concerning the revelations of Marie de Agreda and Anne Catherine Emmerich, for example, contradictory opinions have been expressed: some believe unhesitatingly everything they contain, and are annoyed when anyone does not share their confidence; others give the revelations no credence whatsoever (generally on a priori grounds); finally there are many who are sympathetic, but do not know what to reply when asked what degree of credibility is to be attributed to the writings of these two ecstatics.
The truth seems to be between the two extreme opinions indicated first. If there is question of a particular fact related in these books and not mentioned elsewhere, we cannot be certain that it is true, especially in minor details.
In particular instances, these visionaries have been mistaken: thus Marie de Agreda teaches, like her contemporaries, the existence of crystal heavens, and declares that one must believe everything she says, although such an obligation exists only in the case of the Holy Scripture.
In 1771 Clement XIV forbade the continuation of her process of beatification “on account of the book”. Catherine Emmerich has likewise given expression to false or unlikely opinions: she regards the writings of the pseudo-Dionysius as due to the Areopagite, and says strange things about the terrestrial Paradise, which, according to her, exists on an inaccessible Mountain towards Tibet.
If there be question of the general statement of facts given in these works, we can admit with probability that many of them are true. For these two visionaries led lives that were regarded as very holy. Competent authorities have judged their ecstasies as divine. It is therefore prudent to admit that they received a special assistance from God, preserving them not absolutely, but in the main, from error.
Revelation in General
Private revelations (i.e. apparitions and locutions with or without prophecies) are those which have been recorded since the death of Christ and His Apostles. Revelations which were recorded up to the death of Christ and His Apostles, are known as public, biblical, or scriptural revelations. This form of Divine Revelation (called Divine Public Revelation) ended with the death of the last of the Apostles, i.e. St. John, around 100 AD.
Private revelations do not belong to the deposit of Faith and, as such, are not binding upon our Faith. Nevertheless, it is an indisputable fact that Almighty God often speaks to His servants in an unmistakable manner. Many Catholic devotions are based solely on private revelations: the Rosary, the Sacred Heart, and the Scapular are cases in point. More recently, devotion to Our Lady of Fatima was accepted and encouraged by the Church. There is ample evidence that revelations have taken place throughout the centuries right up to the present time, and it is likely that some are taking place at this very moment.
The Importance of Prophecies
Saint Paul said: “Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy. He that prophesieth, speaketh to men unto edification, and exhortation, and comfort. He that speaketh in a tongue, edifieth himself: but he that prophesieth, edifieth the church. I would not have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth, than he that speaketh with tongues.” (1 Cor. 14:1-5).
Indeed, prophecies are for our edification: They cast a light on many problems — they warn us against errors; they prepare us for dangers to come; and they are a manifestation of the power of God. At the same time, they are an encouragement and a consolation. The current crisis in the Church and in the world was predicted long ago, but the final victory of the Christian forces is also predicted; this is an encouragement and a consolation.
The Reformation in the 16th century, the so-called Age of Enlightenment in the 18th, and the rise of democracy in the 20th, were all predicted and called “deadly errors.” The Enlightenment, as a matter of fact, was described as the beginning of an age of spiritual darkness; this is self-evident today.
There are two kinds of Divine Revelation:
(1) DIVINE PUBLIC REVELATION
This is a universal revelation (meaning that they are meant for everybody), which is contained in the Bible, or in the deposit of teachings coming from Apostolic tradition, and transmitted down through the ages by the Church. Divine Public Revelation ended with the preaching of the Apostles, the last of whom (St. John) died in the early 100’s A.D., and this Divine Public Revelation must be believed by all;
(2) DIVINE PRIVATE REVELATIONS
These are private and particular revelations revelations, which are constantly occurring among Christians. They are contained neither in the Bible, nor in the deposit of Apostolic Tradition. The Church does not oblige us to believe in them, but it is prudent not to reject them lightly when they are affirmed by saints.
Nevertheless it is certain that many saints were deceived and that their revelations contradict one another.
Revelations and visions are subject to many illusions. Hence the need for prudence and caution, so as not to be caught up in the fatal and dangerous mixture of curiosity and naivety, which can make us plunge, unreservedly and incautiously, into those things that are beyond our natural experience and understanding. We see this caution in the fact that Maximin, at La Salette, threw stones at the apparition of Our Lady, due to his fear and natural suspicion. Likewise with St. Bernadette, at Lourdes, who, after seeing the apparition, brought much holy water with her the next time, and ‘soaked’ Our Lady with it as a result of her natural fear and suspicion. Also, Lucia, at Fatima, who had decided to stop going to the place where the apparitions were taking place―due to her suspicions as to the origins of the apparition, thinking it might be coming from the devil.
What is the Purpose or Goal of Private Revelation?
The function of Divine Private Revelation is merely re-focus our minds on what is contained in Divine Public Revelation. It may make us do something that we should be doing, but are no longer doing; or it may command us to cease doing what we should not be doing, but have started to do through either malice or weakness. Thus at Lourdes and Fatima, Our Lady reminds us by Private Revelation, what is already contained in Public Revelation, namely, the need for prayer and penance: “Pray without ceasing” (1 Thessalonians 5:17) … “We ought always to pray, and not to faint” (Luke 18:1) … “Unless you shall do penance, you shall all likewise perish” (Luke 13:3). Therefore, Our Lady is adding nothing new, but simply reminding us what is commanded by Divine Public Revelation, in this case in the form of Holy Scripture.
The above example is clear and incontestable; for prayer and penance are both clearly mentioned and commanded in the pages of Holy Scripture. However, what are we to think of Private Revelations that command things that are not so clear―such as devotion to the Sacred Heart; devotion to the Immaculate Heart of Mary; devotion to the Sorrowful Heart of Mary; devotion to the Holy Rosary, etc.? These things are not seen in Scripture, nor are they commanded by Scripture.
True, they are not explicitly mentioned in Scripture, but they are there implicitly. Theology can arrive at conclusions that are certain by combing two or more principles—much as mathematics does. If you know that 1+1=2 and 2+2=4, then you know for certain that there has to be a number in between 2 and 4, which is the result of 1+1+1 or 1+2. That number is 3―you can call it what I want to call it, but it exists—for certain it exists. In this way the Church has arrived at many conclusions that have been embodied into the teaching of the Church. She has even pronounced dogmas on that same principle, such as the Immaculate Conception, which is not found explicitly anywhere in Holy Scripture. Yet when the Church pronounced the dogma in 1854, Our Lady appeared at Lourdes in 1858 and, in that Private Revelation, confirmed what the Church had done, by calling herself the Immaculate Conception. Similarly with the Person of Christ, being one Person with two natures: the divine nature and the human nature. We do not find that definition anywhere in Holy Scripture, but it is theologically reasoned and deduced from those principles and truths that are found in Holy Scripture.
Church Approval of Private Revelation
When the Church approves Private Revelations, she declares only that there is nothing in them contrary Faith or good morals, and that they may be read without danger, or even read with profit. No obligation is thereby imposed on the faithful to believe them.
Speaking of such revelations as, for example, those of St. Hildegard (approved in part by Pope Eugenius III), St. Bridget (by Pope Boniface IX), and St. Catherine of Siena (by Pope Gregory XI), Pope Benedict XIV says: “It is not obligatory, nor even possible, to give them the assent of Catholic Faith, but only of human faith, in conformity with the dictates of prudence, which presents them to us as probable and worthy of pious belief.” (De canon., III, liii, xxii, II).
The Dangers of Private Revelations
What are known as private and particular revelations are those contained neither in the Bible, nor in the deposit of Apostolic tradition. The Church does not oblige us to believe in them, but it is prudent not to reject them lightly when they are affirmed by saints. Nevertheless it is certain that many saints were deceived and that their revelations contradict one another. What follows will explain the reason of this.
Revelations and visions are subject to many illusions. Some of them are at first thought surprising. Thus a vision of an historical scene (e.g., of the life or death of Christ) is often only approximately accurate, although the visionary may be unaware of this fact, and he may be misled, if he believes in its absolute historical fidelity.
This error is quite natural, being based on the assumption that, if the vision comes from God, all its details (the landscape, dress, words, actions, etc.) should be a faithful reproduction of the historical past. This assumption is not justified, for accuracy in secondary details is not necessary; the main point is that the fact, event, or communication revealed be strictly true.
It may be objected that the Bible contains historical books, and that thus God may sometimes wish to reveal certain facts in religious history to us exactly. That doubtless is true, when there is question of facts which are necessary or useful as a basis for religion, in which case the revelation is accompanied by proofs that guarantee its accuracy. A vision need not guarantee its accuracy in every detail.
One should thus beware of concluding, without any examination, that revelations are to be rejected; the prudent course is neither to believe nor to deny them, unless there is sufficient reason for so doing. Much less should one suspect that the saints have been always, or very often deceived in their vision. On the contrary, such deception is rare, and as a rule in unimportant matters only.
Proof of the Divine
There are cases in which we can be certain that a revelation is Divine.
(1) God can give this certainty to the person who receives the revelation (at least during it), by granting an insight and an evidence so compelling as to exclude all possibility of doubt. We can find an analogy in the natural order: our senses are subject to many illusions, and yet we frequently perceive clearly that we have not been deceived.
(2) At times others can be equally certain of the revelation thus vouchsafed. For instance, the Prophets of the Old Testament gave indubitable signs of their mission; otherwise they would not have been believed. There were always false prophets, who deceived some of the people but, inasmuch as the faithful were counselled by Holy Writ to distinguish the false from the true, it was possible so to distinguish. One incontrovertible proof is the working of a miracle, if it be wrought for this purpose and circumstances show this to be so. A prophecy realized is equally convincing, when it is precise and cannot be the result of chance or of a conjecture of the evil spirit.
Besides these rather rare means of forming an opinion, there is another, but longer and more intricate method: to discuss the reasons for and against. Practically, this examination will often give only a probability more or less great. It may be also that the revelation can be regarded as Divine in its broad outlines, but doubtful in minor details.
Concerning the revelations of Marie de Agreda and Anne Catherine Emmerich, for example, contradictory opinions have been expressed: some believe unhesitatingly everything they contain, and are annoyed when anyone does not share their confidence; others give the revelations no credence whatsoever (generally on a priori grounds); finally there are many who are sympathetic, but do not know what to reply when asked what degree of credibility is to be attributed to the writings of these two ecstatics.
The truth seems to be between the two extreme opinions indicated first. If there is question of a particular fact related in these books and not mentioned elsewhere, we cannot be certain that it is true, especially in minor details.
In particular instances, these visionaries have been mistaken: thus Marie de Agreda teaches, like her contemporaries, the existence of crystal heavens, and declares that one must believe everything she says, although such an obligation exists only in the case of the Holy Scripture.
In 1771 Clement XIV forbade the continuation of her process of beatification “on account of the book”. Catherine Emmerich has likewise given expression to false or unlikely opinions: she regards the writings of the pseudo-Dionysius as due to the Areopagite, and says strange things about the terrestrial Paradise, which, according to her, exists on an inaccessible Mountain towards Tibet.
If there be question of the general statement of facts given in these works, we can admit with probability that many of them are true. For these two visionaries led lives that were regarded as very holy. Competent authorities have judged their ecstasies as divine. It is therefore prudent to admit that they received a special assistance from God, preserving them not absolutely, but in the main, from error.
PART TWO
CHURCH APPROVED REVELATIONS
CHURCH APPROVED REVELATIONS
In today's modern world, so heavily influenced by Liberalism and Modernism, which leads its adherents to think, say and do whatever they want to think, say and do, it is imperative that we avoid, like the plague, their rashness, imprudence and their subjective tendency of being self-appointed to the office of judge and jury when it comes to matters of the supernatural in general and privater revelations in particular. The Church has long since given guidelines on how to approach private revelations and we ignore them at our own peril. So before we dive into looking at various private revelations and prophecies, let us continue with the second part of our introduction in which we first take a closer look at those rules.
CHURCH APPROVAL OF PRIVATE REVELATION
When the Church approves Private Revelations, she declares only that there is nothing in them contrary faith or good morals, and that they may be read without danger or even with profit; no obligation is thereby imposed on the faithful to believe them.
Speaking of such revelations as, for example, those of St. Hildegard (approved in part by Pope Eugenius III), St. Bridget (by Boniface IX), and St. Catherine of Siena (by Pope Gregory XI), Pope Benedict XIV says: “It is not obligatory, nor even possible, to give them the assent of Catholic Faith, but only of human faith, in conformity with the dictates of prudence, which presents them to us as probable and worthy of pious belief.” (De canon., III, liii, xxii, II).
THE DANGERS OF PRIVATE REVELATIONS
What are known as private and particular revelations are those contained neither in the Bible, nor in the deposit of Apostolic tradition. The Church does not oblige us to believe in them, but it is prudent not to reject them lightly when they are affirmed by saints. Nevertheless it is certain that many saints were deceived and that their revelations contradict one another. What follows will explain the reason of this.
Revelations and visions are subject to many illusions. Some of them are at first thought surprising. Thus a vision of an historical scene (e.g., of the life or death of Christ) is often only approximately accurate, although the visionary may be unaware of this fact, and he may be misled, if he believes in its absolute historical fidelity.
This error is quite natural, being based on the assumption that, if the vision comes from God, all its details (the landscape, dress, words, actions, etc.) should be a faithful reproduction of the historical past. This assumption is not justified, for accuracy in secondary details is not necessary; the main point is that the fact, event, or communication revealed be strictly true.
It may be objected that the Bible contains historical books, and that thus God may sometimes wish to reveal certain facts in religious history to us exactly. That doubtless is true, when there is question of facts which are necessary or useful as a basis for religion, in which case the revelation is accompanied by proofs that guarantee its accuracy. A vision need not guarantee its accuracy in every detail. What they reveal to us is far, far closer to the truth than what we could merely guess and imagine ourselves. Their writings are marvelous aid to meditation and contemplation, providing that we don't fall into the trap of attributing to them some kind of dogmatic and infallible truthfulness that can only be given to Holy Scripture.
One should thus beware of concluding, without any examination, that revelations are to be rejected; the prudent course is neither to believe nor to deny them, unless there is sufficient reason for so doing. Much less should one suspect that the saints have been always, or very often deceived in their vision. On the contrary, such deception is rare, and as a rule in unimportant matters only.
PROOF OF THE DIVINE
There are cases in which we can be certain that a revelation is Divine.
(1) God can give this certainty to the person who receives the revelation (at least during it), by granting an insight and an evidence so compelling as to exclude all possibility of doubt. We can find an analogy in the natural order: our senses are subject to many illusions, and yet we frequently perceive clearly that we have not been deceived.
(2) At times others can be equally certain of the revelation thus vouchsafed. For instance, the Prophets of the Old Testament gave indubitable signs of their mission―otherwise they would not have been believed. There were always false prophets, who deceived some of the people but, inasmuch as the faithful were counseled, by Holy Scripture, to distinguish the false from the true, it was possible so to distinguish. One incontrovertible proof is the working of a miracle, if it be wrought for this purpose and circumstances show this to be so. A prophecy realized is equally convincing, when it is precise and cannot be the result of chance or of a conjecture of the evil spirit.
Besides these rather rare means of forming an opinion, there is another, but longer and more intricate method: to discuss the reasons for and against. Practically, this examination will often give only a probability more or less great. It may be also that the revelation can be regarded as Divine in its broad outlines, but doubtful in minor details.
Concerning the revelations of Venerable Marie de Agreda and Blessed Anne Catherine Emmerich, for example, contradictory opinions have been expressed―some believe unhesitatingly everything they contain, and are annoyed when anyone does not share their confidence; others give the revelations no credence whatsoever (generally on a priori grounds); finally there are many who are sympathetic, but do not know what to reply when asked what degree of credibility is to be attributed to the writings of these two ecstatics.
The truth seems to be between the two extreme opinions first indicated. If there is question of a particular fact, related only in these books and not mentioned elsewhere, then we cannot be certain that it is true, especially in the minor details.
In particular instances, these visionaries have been mistaken: thus Venerable Mary of Agreda teaches, like her contemporaries, the existence of crystal heavens, and declares that one must believe everything she says, although such an obligation exists only in the case of the Holy Scripture.
In 1771, Clement XIV forbade the continuation of her process of beatification “on account of the book”. Blessed Anne Catherine Emmerich has, likewise, given expression to false or unlikely opinions―she regards the writings of the pseudo-Dionysius as due to the Denis the Areopagite, and says strange things about the terrestrial Paradise, which, according to her, exists on an inaccessible Mountain, somewhere towards Tibet.
If there be question of the general statement of facts given in these works, we can admit, with probability, that many of them are true. For these two visionaries led lives that were regarded as very holy. Competent authorities have judged their ecstasies as divine. It is therefore prudent to admit that they received a special assistance from God, preserving them not absolutely, but in the main, from error.
CHURCH APPROVAL OF PRIVATE REVELATION
When the Church approves Private Revelations, she declares only that there is nothing in them contrary faith or good morals, and that they may be read without danger or even with profit; no obligation is thereby imposed on the faithful to believe them.
Speaking of such revelations as, for example, those of St. Hildegard (approved in part by Pope Eugenius III), St. Bridget (by Boniface IX), and St. Catherine of Siena (by Pope Gregory XI), Pope Benedict XIV says: “It is not obligatory, nor even possible, to give them the assent of Catholic Faith, but only of human faith, in conformity with the dictates of prudence, which presents them to us as probable and worthy of pious belief.” (De canon., III, liii, xxii, II).
THE DANGERS OF PRIVATE REVELATIONS
What are known as private and particular revelations are those contained neither in the Bible, nor in the deposit of Apostolic tradition. The Church does not oblige us to believe in them, but it is prudent not to reject them lightly when they are affirmed by saints. Nevertheless it is certain that many saints were deceived and that their revelations contradict one another. What follows will explain the reason of this.
Revelations and visions are subject to many illusions. Some of them are at first thought surprising. Thus a vision of an historical scene (e.g., of the life or death of Christ) is often only approximately accurate, although the visionary may be unaware of this fact, and he may be misled, if he believes in its absolute historical fidelity.
This error is quite natural, being based on the assumption that, if the vision comes from God, all its details (the landscape, dress, words, actions, etc.) should be a faithful reproduction of the historical past. This assumption is not justified, for accuracy in secondary details is not necessary; the main point is that the fact, event, or communication revealed be strictly true.
It may be objected that the Bible contains historical books, and that thus God may sometimes wish to reveal certain facts in religious history to us exactly. That doubtless is true, when there is question of facts which are necessary or useful as a basis for religion, in which case the revelation is accompanied by proofs that guarantee its accuracy. A vision need not guarantee its accuracy in every detail. What they reveal to us is far, far closer to the truth than what we could merely guess and imagine ourselves. Their writings are marvelous aid to meditation and contemplation, providing that we don't fall into the trap of attributing to them some kind of dogmatic and infallible truthfulness that can only be given to Holy Scripture.
One should thus beware of concluding, without any examination, that revelations are to be rejected; the prudent course is neither to believe nor to deny them, unless there is sufficient reason for so doing. Much less should one suspect that the saints have been always, or very often deceived in their vision. On the contrary, such deception is rare, and as a rule in unimportant matters only.
PROOF OF THE DIVINE
There are cases in which we can be certain that a revelation is Divine.
(1) God can give this certainty to the person who receives the revelation (at least during it), by granting an insight and an evidence so compelling as to exclude all possibility of doubt. We can find an analogy in the natural order: our senses are subject to many illusions, and yet we frequently perceive clearly that we have not been deceived.
(2) At times others can be equally certain of the revelation thus vouchsafed. For instance, the Prophets of the Old Testament gave indubitable signs of their mission―otherwise they would not have been believed. There were always false prophets, who deceived some of the people but, inasmuch as the faithful were counseled, by Holy Scripture, to distinguish the false from the true, it was possible so to distinguish. One incontrovertible proof is the working of a miracle, if it be wrought for this purpose and circumstances show this to be so. A prophecy realized is equally convincing, when it is precise and cannot be the result of chance or of a conjecture of the evil spirit.
Besides these rather rare means of forming an opinion, there is another, but longer and more intricate method: to discuss the reasons for and against. Practically, this examination will often give only a probability more or less great. It may be also that the revelation can be regarded as Divine in its broad outlines, but doubtful in minor details.
Concerning the revelations of Venerable Marie de Agreda and Blessed Anne Catherine Emmerich, for example, contradictory opinions have been expressed―some believe unhesitatingly everything they contain, and are annoyed when anyone does not share their confidence; others give the revelations no credence whatsoever (generally on a priori grounds); finally there are many who are sympathetic, but do not know what to reply when asked what degree of credibility is to be attributed to the writings of these two ecstatics.
The truth seems to be between the two extreme opinions first indicated. If there is question of a particular fact, related only in these books and not mentioned elsewhere, then we cannot be certain that it is true, especially in the minor details.
In particular instances, these visionaries have been mistaken: thus Venerable Mary of Agreda teaches, like her contemporaries, the existence of crystal heavens, and declares that one must believe everything she says, although such an obligation exists only in the case of the Holy Scripture.
In 1771, Clement XIV forbade the continuation of her process of beatification “on account of the book”. Blessed Anne Catherine Emmerich has, likewise, given expression to false or unlikely opinions―she regards the writings of the pseudo-Dionysius as due to the Denis the Areopagite, and says strange things about the terrestrial Paradise, which, according to her, exists on an inaccessible Mountain, somewhere towards Tibet.
If there be question of the general statement of facts given in these works, we can admit, with probability, that many of them are true. For these two visionaries led lives that were regarded as very holy. Competent authorities have judged their ecstasies as divine. It is therefore prudent to admit that they received a special assistance from God, preserving them not absolutely, but in the main, from error.
PART THREE
ASSESSING AND JUDGING PRIVATE REVELATIONS
ASSESSING AND JUDGING PRIVATE REVELATIONS
JUDGING PRIVATE REVELATIONS
In judging of revelations or visions we may proceed in this manner:
1. get detailed information about the person who believes himself thus favored;
2. also about the fact of the revelation and the circumstances attending it.
To prove that a revelation is Divine (at least in its general outlines), the method of exclusion is sometimes employed. It consists in proving that neither the demon nor the ecstatic’s own ideas have interfered (at least on important points) with God’s action, and that no one has retouched the revelation after its occurrence. This method differs from the preceding one only in the manner of arranging the information obtained, but it is not so convenient.
To judge revelations or visions, we must be acquainted with the character of the person favoured with them from a triple point of view: natural, ascetical, and mystical. (For those who have been beatified or canonized, this inquiry has been already made by the Church.)
THE VISIONARY’S CREDENTIALS AND CHARACTER
Our inquiry into the visionary’s character might be pursued as follows:
1. What are his natural qualities or defects, from a physical, intellectual, and especially moral standpoint? If the information is favourable (if the person is of sound judgment, calm imagination; if his acts are dictated by reason and not by enthusiasm, etc.), many causes of illusion are thereby excluded. However, a momentary aberration is still possible.
2. How has the person been educated? Can the knowledge of the visionary have been derived from books or from conversations with theologians?
3. What are the virtues exhibited before and after the revelation? Has he made progress in holiness and especially in humility? The tree can be judged by its fruits.
4. What extraordinary graces of union with God have been received? The greater they are the greater the probability in favour of the revelation, at least in the main.
5. Has the person had other revelations that have been judged Divine? Has he made any predictions that have been clearly realized?
6. Has he been subjected to heavy trials? It is almost impossible for extraordinary favours to be conferred without heavy crosses; for both are marks of God’s friendship, and each is a preparation for the other.
7. Does he practice the following rules: fear deception; be open with your director; do not desire to have revelations?
CIRCUMSTANTIAL EVIDENCE
Our information concerning a revelation considered in itself or concerning the circumstances that accompanied it might be secured as follows:
1. Is there an authentic account, in which nothing has been added, suppressed, or corrected?
2. Does the revelation agree with the teaching of the Church or with the recognized facts of history or natural science?
3. Does it teach nothing contrary to good morals, and is it unaccompanied by any indecent action? The commandments of God are addressed to everyone without exception. More than once the demon has persuaded false visionaries that they were chosen souls, and that God loved them so much as to dispense them from the burdensome restrictions imposed on ordinary mortals. On the contrary, the effect of Divine visitations is to remove us more and more from the life of sense, and make us more rigorous towards ourselves.
4. Is the reaching helpful towards the obtaining of eternal salvation? In spiritism we find the spirits evoked treat only of trifles. They reply to idle questions, or descend to providing amusement for an assembly (e.g., by moving furniture about); deceased relatives or the great philosophers are interrogated and their replies are woefully commonplace. A revelation is also suspect if its aim is to decide a disputed question in theology, history, astronomy, etc. Eternal salvation is the only thing of importance in the eyes of God. “In all other matters”, says St. John of the Cross, “He wishes men to have recourse to human means” (Montée, II, xxii). Finally, a revelation is suspect if it is commonplace, telling only what is to be found in every book. It is then probable that the visionary is unconsciously repeating what he has learnt by reading.
5. After examining all the circumstances accompanying the vision (the attitudes, acts, words, etc.), do we find that the dignity and seriousness which become the Divine Majesty? The spirits evoked by Spiritists often speak in a trivial manner. Spiritists try to explain this by pretending that the spirits are not demons, but the souls of the departed who have retained all their vices; absurd or unbecoming replies are given by deceased persons who are still liars, or libertines, frivolous or mystifiers, etc. But if that be so, communications with these degraded beings is evidently dangerous. In Protestant “revivals” assembled crowds bewail their sins, but in a strange, exaggerated way, as if frenzied or intoxicated. It must be admitted that they are inspired by a good principle: a very ardent sentiment of the love of God and of repentance. But to this is added another element that cannot be regarded as Divine: a neuropathic enthusiasm, which is contagious and sometimes develops so far as to produce convulsions or repugnant contortions. Sometimes a kind of unknown language is spoken, but it consists in reality of a succession of meaningless sounds.
6. What sentiments of peace, or, on the other hand, of disturbance, are experienced during or after the revelations? Here is the rule as formulated by St. Catherine of Siena and St. Ignatius: “With persons of good will [it is only of such that we are here treating] the action of the good spirit [God or His Angels] is characterized by the production of peace, joy, security, courage; except perhaps at the first moment.” Note the restriction. The Bible often mentions this disturbance at the first moment of the revelation; the Blessed Virgin experienced it when the Angel Gabriel appeared to her. The action of the demon produces quite the contrary effect: “With persons of good will he produces, except perhaps at the first moment, disturbance, sorrow, discouragement, perturbation, gloom.” In a word the action of Satan encounters a mysterious resistance of the soul.
7. It often happens that the revelation inspires an exterior work - for instance, the establishment of a new devotion, the foundation of a new religious congregation or association, the revision of the constitutions of a congregation, etc., the building of a church or the creation of a pilgrimage, the reformation of the lax spirit in a certain body, the preaching of a new spirituality, etc. In these cases the value of the proposed work must be carefully examined; is it good in itself, useful, filling a need, not injurious to other works, etc.?
8. Have the revelations been subjected to the tests of time and discussion?
9. If any work has been begun as a result of the revelation, has it produced great spiritual fruit? Have the sovereign pontiffs and the bishops believed this to be so, and have they assisted the progress of the work? This is very well illustrated in the cases of the Scapular of Mount Carmel, the devotion to the Sacred Heart, the miraculous medal. These are the signs that enable us to judge with probability if a revelation is Divine. In the case of certain persons very closely united to God, the slow study of these signs has been sometimes aided or replaced by a supernatural intuition; this is what is known as the infused gift of the discernment of spirits.
RULES OF CONDUCT
As regards the rules of conduct,
1. If the revelation leads solely to the love of God and the saints, the director may provisionally regard it as Divine;
2. At the beginning the visionary should do his best to repulse the revelation quietly. He should not desire to receive it, otherwise he will be exposing himself to the risk of being deceived.
Here are some further rules:
► the director must be content to proceed slowly, not to express astonishment, to treat the person gently. If he were to be harsh or distrustful, he would intimidate the soul he is directing, and incline it to conceal important details from him;
► he must be very careful to urge the soul to make progress in the way of sanctity. He will point out that the only value of the visions is in the spiritual fruit that they produce;
► he will pray fervently, and have the subject he is directing pray, that the necessary light may be granted. God cannot fail to make known the true path to those who ask Him humbly. If on the contrary a person confided solely in his natural prudence, he would expose himself to punishment for his self-sufficiency;
► the visionary should be perfectly calm and patient if his superiors do not allow him to carry out the enterprises that he deems inspired by Heaven or revealed. One who, when confronted with this opposition, becomes impatient or discouraged, shows that he has very little confidence in the power of God and is but little conformed to His will. If God wishes the project to succeed, He can make the obstacles suddenly disappear at the time appointed by Him.
A very striking example of this divine delay is to be found in the life of St. Juliana, the Cistercian prioress of Mont-Cornillon, near Liège (1192-1258). It is to her that the institution of the feast of the Blessed Sacrament is due. All of her life was passed in awaiting the hour of God, which she was never to see, for it came only more than a century after the beginning of the revelations.
As regards inspirations ordinarily, those who have not passed the period of tranquility or a complete union, must beware of the idea that they hear supernatural words; unless the evidence is irresistible, they should attribute them to the activity of their own imaginations. But they may at least experience inspirations or impulses more or less strong, which seem to point out to them how to act in difficult circumstances. This is a minor form of revelation.
The same line of conduct should be followed as in the latter case. We must not accept them blindly and against the dictates of reason, but weigh the reasons for and against, consult a prudent director, and decide only after applying the rules for the discernment of spirits. The attitude of reserve that has just been laid down does not apply to the simple, sudden and illuminating views of faith, which enables one to understand in a higher manner not novelties, but the truths admitted by the Church. Such enlightenment cannot have any evil result. It is on the contrary a very precious grace, which should be very carefully welcomed and utilized.
PART FOUR
RULES PUT FORWARD BY THE VERY REVEREND FR. ADOLPHE TANQUEREY
FROM HIS BOOK, THE SPIRITUAL LIFE
§1489 to §1513
CHAPTER 3 : EXTRAORDINARY MYSTICAL PHENOMENA
FROM HIS BOOK, THE SPIRITUAL LIFE
§1489 to §1513
CHAPTER 3 : EXTRAORDINARY MYSTICAL PHENOMENA
In describing contemplation, we made no mention of the extraordinary phenomena such as visions, revelations, etc., which frequently accompany it, especially after the soul has reached the stage of ecstatic union. Since the devil apes divine works, diabolical phenomena are known to occur at times among the mystics, true or false. We shall speak first of the divine and then of the diabolical phenomena.
EXTRAORDINARY DIVINE PHENOMENA
There are two kinds of such phenomena: those of the intellectual, and those of the psycho-physiological order.
(A) DIVINE INTELLECTUAL PHENOMENA
These may be reduced to two main ones: private revelations and the charisms.
1. PRIVATE REVELATIONS
We shall explain: (1) their nature; (2) the rules by which to distinguish the true from the false.
THE NATURE OF PRIVATE REVELATIONS
Difference between Public and Private Revelations.
Divine revelation in general is a supernatural manifestation by God of a hidden truth. When such a manifestation is made directly, on behalf of the whole Church, it is called public revelation; when it is made to private individuals for their own welfare or that of others, it is called private revelation. Here we speak only of the latter.
Private revelations have been made in every age: Holy Scripture and the processes of canonization furnish us with abundant examples. These revelations do not form a part of Catholic faith, which rests solely upon the deposit of truth contained in Scripture and Tradition, and which has been confided to the Church for interpretation. Hence, there is no obligation for the faithful to believe them Even when the Church approves them she does not make them the object of Catholic faith, but as Benedict XIV states, she simply permits them to be published for the instruction and the edification of the faithful. The assent to be given them is not therefore an act of Catholic faith, but one of human faith, based upon the fact that these revelations are probable and worthy of credence. "Although an assent of Catholic faith may not and cannot be given to revelations thus approved, still, an assent of human faith, made according to the rules of prudence, is due them; for according to these rules such revelations are probable and worthy of pious credence." (De Sem. Del Beatif.,1. II, c. 32, n. ii)
Private revelations may not be published without ecclesiastical approbation (Decrees of Urban VIII, March 23, 1625 and of Clement IX. May 23, 1668).
Still, many theologians are of the opinion that the persons themselves to whom such revelations are made and those for whom they are destined may believe in them with real faith, provided they have had clear proof of their authenticity.
THE MANNER IN WHICH REVELATIONS ARE MADE
They are made in three different ways: through (1) visions, (2) supernatural words, and (3) divine touches.
(1) VISIONS are supernatural perceptions of some object naturally invisible to man. They are revelations only when they disclose hidden truths. They are of three kinds, sensible, imaginative, or purely intellectual.
(a) Sensible or corporeal visions, also called apparitions, are those in which the senses perceive some real object that is naturally invisible to man. It is not necessary that the object be a real human body; it suffices that it be a sensible or luminous form.
The opinion of St. Thomas, which is generally held, is that after His Ascension, Our Lord rarely appeared in Person; He merely appeared in a visible form, but not in His real body. His apparitions in the Eucharist may be explained in two ways, says St. Thomas: either by a miraculous impression made on the sense of sight (which is the case when He manifests Himself to a single person) or by a form that is real and visible, but distinct from His own body; for, the Saint adds, the Body of Our Savior cannot be seen in its own proper form except in the one place which actually contains it (Summa Theologica III, q. 76, art. 8).
The same conclusion is deduced from the testimony of St. Teresa, Relation XIII, where she says: "By some things which He told me, I understood that after He ascended into heaven He never descended on earth to converse with anyone, except in the Holy Sacrament."
What has been said of Our Lord applies also to the Blessed Virgin. When she appeared at Lourdes for instance, Her body remained in heaven, and at the spot of the apparition there was but a sensible form which represented her. This explains how she could appear now under one aspect, now under another.
(b) Imaginative visions are those produced in the imagination by God or by the Angels, either during sleep or while one is awake. Thus an Angel appeared several times to St. Joseph in his sleep, and St. Teresa relates several imaginative visions she had of Our Lord while she was awake. These visions are frequently accompanied by an intellectual vision which explains their meaning. At times, one travels in vision through distant countries: such visions are for the most part imaginative.
(c) Intellectual visions are those in which the mind perceives a spiritual truth without the aid of sensible impressions: such was St. Teresa's vision of the Holy Trinity. These visions take place either through ideas already acquired, but which are coordinated or modified by God, or through infused ideas which represent divine things even better than do acquired ideas. Sometimes these visions are obscure and manifest only the presence of the object; at other times they are clear, but last only for a moment: they are like intuitions which leave a deep impression.
Some visions are at once sensible, imaginative and intellectual. Such was St. Paul's vision on the road to Damascus. He beheld with his eyes blinding light; he saw with his imagination the personal traits of Ananias; and his mind understood God's will.
(2) SUPERNATURAL WORDS are manifestations of the divine thought conveyed to the exterior or to the interior senses, or directly to the intelligence. They are called auricular when they come to the ear in the form of sound-waves, miraculously produced; imaginative when such manifestations are directed to the imagination; intellectual when addressed directly to the intellect.
(3) DIVINE TOUCHES are spiritual sentiments full of sweetness, impressed upon the will by a kind of divine contact and accompanied by a vivid intellectual light.
ATTITUDE TO BE TAKEN TOWARDS THESE EXTRAORDINARY GRACES
The great mystics are unanimous in teaching that one must neither desire nor ask for these extraordinary favors. These are not necessary means to the divine union; nay, at times they are rather obstacles owing to our evil tendencies. St. John of the Cross in particular points this out. He asserts that the desire for revelations deprives faith of its purity, develops a dangerous curiosity which becomes a source of illusions, fills the mind with vain fancies, and often proves the want of humility and of submission to Our Lord, Who, through His public revelations has given all that is needed for salvation.
The Saint forcefully denounces imprudent directors who encourage the desire of visions: "They suffer their penitents to make much of their visions, which is the reason why they walk not according to the pure and perfect spirit of faith; neither do they build up nor strengthen them in faith, while they attach so much importance to these visions. This kind of direction shows that they themselves consider visions matters of importance; and their penitents, observing this, follow their example, dwelling upon these visions, not building themselves up in faith; neither do they withdraw, nor detach themselves from them ... The soul is no longer humble, but thinks itself to be something good, and that God makes much of it ... Some directors, when they see that their penitents have visions from God, bid them pray to Him to reveal to them such and such things concerning themselves or others, and the simple souls obey them ... when in truth it is not pleasing to Him, and contrary to His will."
Since in this matter there is great danger of illusion, we must have some rules by which to discern the true from the false.
EXTRAORDINARY DIVINE PHENOMENA
There are two kinds of such phenomena: those of the intellectual, and those of the psycho-physiological order.
(A) DIVINE INTELLECTUAL PHENOMENA
These may be reduced to two main ones: private revelations and the charisms.
1. PRIVATE REVELATIONS
We shall explain: (1) their nature; (2) the rules by which to distinguish the true from the false.
THE NATURE OF PRIVATE REVELATIONS
Difference between Public and Private Revelations.
Divine revelation in general is a supernatural manifestation by God of a hidden truth. When such a manifestation is made directly, on behalf of the whole Church, it is called public revelation; when it is made to private individuals for their own welfare or that of others, it is called private revelation. Here we speak only of the latter.
Private revelations have been made in every age: Holy Scripture and the processes of canonization furnish us with abundant examples. These revelations do not form a part of Catholic faith, which rests solely upon the deposit of truth contained in Scripture and Tradition, and which has been confided to the Church for interpretation. Hence, there is no obligation for the faithful to believe them Even when the Church approves them she does not make them the object of Catholic faith, but as Benedict XIV states, she simply permits them to be published for the instruction and the edification of the faithful. The assent to be given them is not therefore an act of Catholic faith, but one of human faith, based upon the fact that these revelations are probable and worthy of credence. "Although an assent of Catholic faith may not and cannot be given to revelations thus approved, still, an assent of human faith, made according to the rules of prudence, is due them; for according to these rules such revelations are probable and worthy of pious credence." (De Sem. Del Beatif.,1. II, c. 32, n. ii)
Private revelations may not be published without ecclesiastical approbation (Decrees of Urban VIII, March 23, 1625 and of Clement IX. May 23, 1668).
Still, many theologians are of the opinion that the persons themselves to whom such revelations are made and those for whom they are destined may believe in them with real faith, provided they have had clear proof of their authenticity.
THE MANNER IN WHICH REVELATIONS ARE MADE
They are made in three different ways: through (1) visions, (2) supernatural words, and (3) divine touches.
(1) VISIONS are supernatural perceptions of some object naturally invisible to man. They are revelations only when they disclose hidden truths. They are of three kinds, sensible, imaginative, or purely intellectual.
(a) Sensible or corporeal visions, also called apparitions, are those in which the senses perceive some real object that is naturally invisible to man. It is not necessary that the object be a real human body; it suffices that it be a sensible or luminous form.
The opinion of St. Thomas, which is generally held, is that after His Ascension, Our Lord rarely appeared in Person; He merely appeared in a visible form, but not in His real body. His apparitions in the Eucharist may be explained in two ways, says St. Thomas: either by a miraculous impression made on the sense of sight (which is the case when He manifests Himself to a single person) or by a form that is real and visible, but distinct from His own body; for, the Saint adds, the Body of Our Savior cannot be seen in its own proper form except in the one place which actually contains it (Summa Theologica III, q. 76, art. 8).
The same conclusion is deduced from the testimony of St. Teresa, Relation XIII, where she says: "By some things which He told me, I understood that after He ascended into heaven He never descended on earth to converse with anyone, except in the Holy Sacrament."
What has been said of Our Lord applies also to the Blessed Virgin. When she appeared at Lourdes for instance, Her body remained in heaven, and at the spot of the apparition there was but a sensible form which represented her. This explains how she could appear now under one aspect, now under another.
(b) Imaginative visions are those produced in the imagination by God or by the Angels, either during sleep or while one is awake. Thus an Angel appeared several times to St. Joseph in his sleep, and St. Teresa relates several imaginative visions she had of Our Lord while she was awake. These visions are frequently accompanied by an intellectual vision which explains their meaning. At times, one travels in vision through distant countries: such visions are for the most part imaginative.
(c) Intellectual visions are those in which the mind perceives a spiritual truth without the aid of sensible impressions: such was St. Teresa's vision of the Holy Trinity. These visions take place either through ideas already acquired, but which are coordinated or modified by God, or through infused ideas which represent divine things even better than do acquired ideas. Sometimes these visions are obscure and manifest only the presence of the object; at other times they are clear, but last only for a moment: they are like intuitions which leave a deep impression.
Some visions are at once sensible, imaginative and intellectual. Such was St. Paul's vision on the road to Damascus. He beheld with his eyes blinding light; he saw with his imagination the personal traits of Ananias; and his mind understood God's will.
(2) SUPERNATURAL WORDS are manifestations of the divine thought conveyed to the exterior or to the interior senses, or directly to the intelligence. They are called auricular when they come to the ear in the form of sound-waves, miraculously produced; imaginative when such manifestations are directed to the imagination; intellectual when addressed directly to the intellect.
(3) DIVINE TOUCHES are spiritual sentiments full of sweetness, impressed upon the will by a kind of divine contact and accompanied by a vivid intellectual light.
ATTITUDE TO BE TAKEN TOWARDS THESE EXTRAORDINARY GRACES
The great mystics are unanimous in teaching that one must neither desire nor ask for these extraordinary favors. These are not necessary means to the divine union; nay, at times they are rather obstacles owing to our evil tendencies. St. John of the Cross in particular points this out. He asserts that the desire for revelations deprives faith of its purity, develops a dangerous curiosity which becomes a source of illusions, fills the mind with vain fancies, and often proves the want of humility and of submission to Our Lord, Who, through His public revelations has given all that is needed for salvation.
The Saint forcefully denounces imprudent directors who encourage the desire of visions: "They suffer their penitents to make much of their visions, which is the reason why they walk not according to the pure and perfect spirit of faith; neither do they build up nor strengthen them in faith, while they attach so much importance to these visions. This kind of direction shows that they themselves consider visions matters of importance; and their penitents, observing this, follow their example, dwelling upon these visions, not building themselves up in faith; neither do they withdraw, nor detach themselves from them ... The soul is no longer humble, but thinks itself to be something good, and that God makes much of it ... Some directors, when they see that their penitents have visions from God, bid them pray to Him to reveal to them such and such things concerning themselves or others, and the simple souls obey them ... when in truth it is not pleasing to Him, and contrary to His will."
Since in this matter there is great danger of illusion, we must have some rules by which to discern the true from the false.
PART FIVE
A CONTINUATION OF THE RULES PUT FORWARD BY THE VERY REVEREND FR. ADOLPHE TANQUEREY
FROM HIS BOOK, THE SPIRITUAL LIFE
§1489 to §1513
CHAPTER 3 : EXTRAORDINARY MYSTICAL PHENOMENA (Continued--Part 2)
A CONTINUATION OF THE RULES PUT FORWARD BY THE VERY REVEREND FR. ADOLPHE TANQUEREY
FROM HIS BOOK, THE SPIRITUAL LIFE
§1489 to §1513
CHAPTER 3 : EXTRAORDINARY MYSTICAL PHENOMENA (Continued--Part 2)
RULES FOR THE DISCERNMENT OF REVELATIONS
In order to know true revelations and learn to recognize the human element that may enter into them, very precise rules must be drawn up concerning the subjects, the object, the effects of the revelations, and the signs which accompany them.
(A) Rules Concerning the Subjects of Revelations
God can no doubt make revelations to whomsoever He pleases, even to sinners; but invariably, He makes them only to persons who are, not only fervent, but already raised to the mystic state. Moreover, even for the interpretation of true revelations, it is necessary to know the qualities and the defects of those who think themselves favored with revelations. Hence, we must study their natural and supernatural qualities.
(a) Natural Qualities:
1) We must ascertain whether they are well-balanced or affected by psycho-neurosis or hysteria; for it is evident that in the latter case, there is ground for suspecting the alleged revelations, such temperaments being subject to hallucinations.
2) We must examine whether the persons in question are possessed of common sense, of sound judgment, or rather of a vivid imagination together with excessive emotionalism; whether they have received an education, and if so, from whom; whether their mind has been weakened by disease or long fasts.
3) We must see whether such persons are thoroughly sincere or whether they have the habit of exaggerating and of drawing on their imagination; whether they are self-possessed or passionate.
The mere verification of these particulars will not of itself prove the existence or non-existence of a revelation, but it will aid greatly in judging the value of the testimony profferred by those who claim to have received them.
(b) Supernatural Qualities:
As to supernatural qualities, we must examine whether the persons concerned:
1) are endowed with solid and tried virtue, or merely with a more or less sensible fervor;
2) whether they are sincerely and deeply humble, or whether on the contrary, they delight in being noticed and in telling everybody about their spiritual favors; true humility is the touchstone of sanctity and the lack of it argues against a revelation;
3) whether they make the revelations known to their spiritual director instead of communicating them to other persons, and whether they readily follow his advice;
4) whether they have already passed through the passive trials and the first stages of contemplation; especially, whether they have practiced the virtues in a heroic degree; for God generally reserves these visions for perfect souls.
The presence of these qualities does not prove the existence of a revelation, but simply renders more worthy of credence the word of those who claim to have received it; their absence does not disprove the fact of revelation, but makes it quite unlikely.
The information thus obtained will enable us to discover more easily the lies or the illusions of the alleged seers. There are some persons who, through pride or through the desire for recognition, voluntarily simulate ecstasies and visions.
A notable instance was that of Magdalen of the Cross, a Franciscan Nun of Cordova, of the 16th Century, who after having given herself to the devil from her infancy, entered the convent at the age of seventeen and was three times Abbess of her monastery. Aided by the demon, she simulated all the mystical phenomena of ecstasy, levitation, stigmata, revelations and prophecies repeatedly fulfilled. Thinking herself at the point of death, she made a confession which she later retracted, was exorcised and moved to another convent of her order.
There are others, more numerous, who, owing to a lively imagination are the victims of illusions, and mistake their own thoughts for visions or for interior words.
St. Teresa in several pieces speaks of such persons. "It happens that some persons (and I know this to be true, for not three or four, but many persons have spoken with me on the subject) are of so weak an imagination, that whatever they think upon, they say they see it clearly, as it indeed seems to them : they have also so vigorous an understanding, or whatever else it may be, for I know not, that they become quite certain of everything in their imagination" (Interior Castle, VI Mansion, Ch. 9).
(B) Rules Concerning the Object of Revelations
It is particularly to this point that our attention must be directed, for all revelations contrary to faith or morals must be absolutely rejected, according to the unanimous teaching of the Doctors of the Church based on these words of St. Paul : "But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema" (Galatians 1:8). God cannot contradict Himself, nor can He reveal things opposed to what He teaches through His Church: From this fact follow a number of rules which we shall now recall.
a) We must consider as false every private revelation in opposition to any truth of faith: such are for example the alleged revelations of spiritualists which deny several of our dogmas, particularly eternal punishment. The same holds true if revelations are opposed to the unanimous teaching of the Fathers and Theologians, for this forms part of the ordinary teaching of the Church.
Any revelation pretending to solve a problem freely discussed among theologians must be suspected, for example, one claiming to settle the controversy between the Thomists and the Molinists. God is not wont to pronounce on such questions.
b) We must likewise reject visions opposed to morality or decency, for instance, apparitions of nude human forms, vulgar and immodest language, detailed or meticulous descriptions of shameful vices which cannot but offend against modesty. God, Who makes revelations only for the good of souls, cannot, it is evident, be the author of such visions as lead by their very nature to vice.
For the same reason we must suspect such apparitions as lack dignity or proper reserve, above all, such as are ridiculous. This last characteristic is a mark of human or diabolical machination.
c) Nor are we, considering the laws of Providence and the miracles with God is accustomed to work, to admit as coming from God commands impossible of realization, for God does not demand the impossible.
In the life of St. Catherine of Bologna it is related that the devil sometimes appeared to her in the form of the crucified Christ and demanded of her, under the appearance of perfection, the most impossible things, in order to drive her to despair. (Vita altera, cap. II, 10-13 in the Bollandists, March 9).
(C) Rules concerning the Effects of Revelations
A tree is judged by its fruits; hence, we can judge revelations by the effects they produce in the soul.
a) According to St. Ignatius and St. Teresa, a divine vision causes at first a sense of wonderment and of fear, soon to be followed by a sense of deep and lasting peace, of joy and of security. The contrary is true with regard to diabolical visions; if at the outset they produce joy, they soon cause uneasiness, sadness and discouragement. It is thus that the devil brings about the downfall of souls.
b) True revelations strengthen the soul in humility, obedience, patience and conformity to the divine will; false ones beget pride, presumption and disobedience.
St. Teresa says: "This is a favor of Our Lord, which brings great confusion of oneself and humility; but, were it from the devil, the effect would be quite the opposite. Since, then, it clearly proves itself to be given By God... whoever receives it can in no way whatever imagine that it is a favor of his own, but that it comes from the hand of God... It is attended with immense gain and interior effects, which would not be, were melancholy the cause ; much less could the devil effect so much good, nor would the soul enjoy such great peace, or such continual desires of pleasing God, or such contempt for whatever does not conduce to unite us with Him" (Interior Castle, VI Mansion, Ch. 8).
c) Here the question arises whether one may ask for signs in confirmation of private revelations.
i) If the thing revealed is of importance, one may do so, but humbly and conditionally; for God is not bound to perform miracles in order to prove the truth of these visions.
ii) If signs are asked for, it is well to leave their choice to God. The parish priest of Lourdes requested Our Lady in apparition to make a sweet brier to bloom in the midst of winter; the sign was not granted, but she did cause a miraculous spring to well forth, which was destined to heal both body and soul.
iii) The careful verification of the requested miracle and its relation to the apparition affords a convincing proof.
(D) Rules for Discerning the True from the False in Revelations.
A revelation may be true in the main and yet contain some incidental errors. God does not multiply miracles without reason, and He does not right the prejudices or errors that they may lodge in the minds of the seers; He has in view their spiritual welfare, not their intellectual formation. We shall understand this better if
we analyze the causes of error met with in some private revelations.
(a) The first cause is the uniting of human activity with supernatural action, especially if the imagination and the mind are very active.
i) Thus, in private revelations, we find the errors of the times, in what relates to the physical or historical sciences. St. Frances of Rome asserts that she had beheld a heaven of crystal between the empyreal and the starry heavens and attributed the blueness of the sky to the starry heaven. Mary of Agreda thought she knew through revelation that this crystal heaven was divided into eleven parts at the moment of the Incarnation (The Mystical City of God, Part II, no. 128; Part I, no. 132).
ii) At times we also meet with the prejudices and the systems of the spiritual directors of the seers. Relying upon her directors, St. Colletta thought she had seen in visions that St. Anne had been thrice married and was coming to visit her with her numerous family.' Sometimes Dominican and Franciscan Saints speak in their visions according to the systems peculiar to their Orders.
iii) Historical errors also find their way into revelations : God is not wont to reveal the precise details of the life of Our Lord or of our Blessed Lady, when these have but little bearing on piety. Now, many seers, intertwining their own devout meditations with the revelations they receive, give details, numbers, dates, which contradict historical documents or other revelations. Thus, among the various accounts of the Passion, many little details related in visions, are either contradictory (for example, details regarding the number of strokes Christ received in His flagellation), or in opposition to the best historical authorities.
b) A divine revelation may be wrongly interpreted.
For example, St. Joan of Arc having asked of her "voices" whether she would be burnt, received the reply that she should trust in Our Lord, Who would assist her, and that she would be delivered through a great victory. In reality, her deliverance and victory were her martyrdom and her entrance into heaven. St. Norbert affirmed that he knew through revelation and with certainty that the Antichrist would come in his generation (12th Century). Questioned closely St. Bernard, he said that at least he would not die before seeing
a general persecution of the Church. St. Vincent Ferirer announced the Last Judgment as nigh, and seemed to confirm the prediction by miracles.
c) A revelation may be unwittingly altered by the seer himself when he attempts to explain, or, still oftener, by those to whom he dictates his revelations.
St. Brigid realized herself that at times she re-touched her revelations, the better to explain them; these added explanations are not always free from errors. It is acknowledged today that the scribes who wrote the revelations of Mary of Agreda, of Catherine Emmerich, and of Marie Lataste, modified them to an extent which is difficult to determine.
For all these reasons, we can not be too prudent when examining private revelations.
(to be continued)
PART SIX
CONTINUATION OF THE RULES PUT FORWARD BY THE VERY REVEREND FR. ADOLPHE TANQUEREY
FROM HIS BOOK, THE SPIRITUAL LIFE
§1489 to §1513
CHAPTER 3 : EXTRAORDINARY MYSTICAL PHENOMENA (continued-part 3)
CONTINUATION OF THE RULES PUT FORWARD BY THE VERY REVEREND FR. ADOLPHE TANQUEREY
FROM HIS BOOK, THE SPIRITUAL LIFE
§1489 to §1513
CHAPTER 3 : EXTRAORDINARY MYSTICAL PHENOMENA (continued-part 3)
CONCLUSION
OUR ATTITUDE TOWARDS PRIVATE REVELATIONS
a) We cannot do better than to imitate the judicious reserve of the Church and of the Saints. The Church accepts no revelations except after long and careful investigation, and even then She does not force them on the faithful. Moreover, when it is question of inaugurating some feast or public undertaking, She waits long years before pronouncing, and decides only after the matter itself and its bearing on Dogma and Liturgy have been carefully considered.
Thus, Blessed Julienne of Liege, chosen by God to bring about the institution of the feast of Corpus Christi, did not submit her project to the theologians until twenty-two years after her first visions ; fully sixteen years elapsed before the Bishop of Liege instituted the feast for his diocese, and it was six years after the death of Blessed Julienne herself that Pope Urban IV made it a feast of the entire Church. In like manner, the feast of the Sacred Heart was not approved until long after the revelations had been made to St. Margaret Mary, and then for reasons quite apart from these revelations.
In all this the Church has given us an example which we should follow.
b) We must not therefore pronounce with certitude on the existence of a private revelation until we have had convincing proofs which are well summarized by Benedict XIV in his work on Canonizations. Generally, we must not rest satisfied with but one proof, and we should see whether the various proofs agree with and lend support to one another. The more numerous the proofs, the greater assurance we shall have.
c) When a spiritual director is told by a penitent of his supposed revelations, he should carefully refrain from showing any admiration, for this would lead the seer at once to consider these visions as true, and perhaps to take pride in them. He must rather explain that such things are of far less importance than the practice of virtue, that one can easily be deceived in these matters and that one must therefore suspect, and at the beginning discount, such visions, rather than take stock in them.
This is the rule laid down by the Saints. St. Teresa says: "Sometimes, and often, it may be only fancy, especially if the persons have a weak imagination, or are subject to great melancholy. No attention is, in my opinion, to be paid to these two kinds of persons... Such things are always to be feared until the spirit is understood. I consider it best to resist these " discourses " at first, because if they come from God they are a great help to advance us onwards ; they also increase when they are thus tried. This is the case; but the soul should not be troubled too much, for truly she cannot do otherwise" (Interior Castle, VI Mansion, Ch. 3).
St. John of the Cross is still more emphatic, pointing out the six main drawbacks of a too ready acceptance of such visions, he adds: "The devil rejoices greatly when a soul seeks after revelations and is ready to accept them; for such conduct furnishes him with many opportunities of insinuating delusions, and derogating from faith as much as he possibly can ; for such a soul becomes rough and rude, and falls frequently into many temptations and unseemly habits" (Ascent of Carmel, Bk. II, Ch. 11; The entire chapter should be read).
d) However, the spiritual director should treat kindly those who think they have received revelations. He will thus succeed in gaining their confidence and he will obtain more easily the details which will enable him, after mature reflection, to pass judgment. Then, should he find the visions to be illusory, his decision will be more readily
accepted.
This is the advice of St. John of the Cross, severe as he is with regard to visions: "But remember, though I say that these communications are to be set aside, and that confessors should be careful not to discuss them with their penitents, it is not right for spiritual directors to show themselves severe in the matter, or to betray any contempt or aversion ; lest their penitents should shrink within themselves, and be afraid to reveal their condition, and so fall into many inconveniences, which would be the case if the door were thus shut against them" (Ascent of Carmel, Bk. II, Ch. 23).
e) If it be question of initiating some public enterprise, the director should carefully refrain from encouraging the venture without having previously well examined in the light of supernatural prudence the reasons for and against.
This is what the Saints did. St. Teresa, who was favored with so many revelations, did not want her directors to be guided in their decision solely by her visions. When Our Lord bade her to found the reformed monastery of Avila, she humbly submitted her plan to her director, and when the latter hesitated, she consulted St. Peter of Alcantara, St. Francis Borgia and St. Louis Bertrand.
As to the seers themselves, they have but one rule to follow, to make their revelations known to some prudent director, and humbly follow his instructions. This is the surest way of not going astray.