1.) Garrigou-Lagrange states that seeking after private revelations is a venial sin. Why? As those who read this blog know, I have been unpacking his book The Three Ages of the Interior Life for months and will continue to do so. He quotes both St. John of the Cross and St. Vincent Ferrer as noting that the curiosity which leads some to private revelations is a serious imperfection. Such curiosity, by the way, sometimes leads people into the occult. The author claims that the sins of pride and vanity, as well as curiosity are involved in the pursuit of private revelations.
St. John of the Cross, who often invites interior souls to desire humbly, but confidently and ardently, the infused contemplation of the mysteries of faith and the divine union resulting therefrom, strongly reproves the desire for revelations. On this point he is in complete accord with St. Vincent Ferrer,(13) and shows that the soul desiring revelations is vain; that by this curiosity it gives the devil the opportunity to lead it astray; (14) that this inclination takes away the purity of faith, (15) produces a hindrance for the spirit,(16) denotes a lack of humility,(17) and exposes it to many errors.(18) To ask for revelations shows also a lack of respect toward Christ, because the fullness of revelation has been given in the Gospel.(19) God sometimes grants these extraordinary favors to weak souls,(20) or again to strong souls that have an exceptional mission to accomplish in the midst of great difficulties; but to desire them is at least a venial sin, even when the soul has a good end in view.(21) They are of value only because of the humility and love of God which they awaken in the soul. (22) All this shows clearly the error of imprudent directors who, impelled by curiosity, are concerned with souls favored by visions and revelations.(23) This curiosity is a deformation of the spirit which casts the soul into illusion and trouble, and turns it away from humility through vain complacency in extraordinary ways.
2.) Also, such revelations are open to the deceits of Satan, who counterfeits good in order for us to disobey the Church. In fact, all private revelations which are not approved by the Church can be, potentially, there primarily for us to fall into disobedience, for which ignorance is not an excuse.
Revelations manifesting secrets to us are much more subject to illusion. Without doubt God sometimes reveals to the living the time that remains to them on this earth, the trials that they will undergo, what will happen to a nation, to a certain person. But the devil can easily counterfeit these things and, to gain credence for his lies, he begins by nourishing the spirit with likely things or even with partial truths.(28) St. John of the Cross says: "It is almost impossible to escape his wiles if the soul does not immediately get rid of them, because the spirit of evil knows well how to assume the appearance of truth and give this appearance credit." (29) "In order to be perfect there is, therefore, no reason to desire these extraordinary supernatural things. . . . The soul must prudently guard itself against all these communications if it wishes, in purity and without illusions, to reach divine union by the night of faith." (30) No words could make a clearer distinction between these extraordinary supernatural things and infused contemplation, and more effectively show that infused contemplation is normal in the perfect.
3.)Imaginary visions are subject to the illusions of the imagination and of the devil.(34) We have three signs, however, by which to discern whether they are of divine origin: (I) when they cannot be produced or dismissed at will, but come suddenly and last but a short time; (2) when they leave the soul in great peace; (3) when they produce fruits of virtue, a great humility and perseverance in good.(35)
A divine imaginary vision, granted while a person is awake, is almost always accompanied by at least partial ecstasy (for example, the momentary loss of sight) so that the soul may distinguish the interior apparition from external impressions; (36) there is ecstasy also because a soul enraptured and united to God loses contact with external things.(37) No perfect imaginary vision occurs without an intellectual vision, which makes the soul see and penetrate its meaning: (38) for example, the former may concern the sacred humanity of Christ; the second, His divinity.(39)
Imaginary visions should not be desired or asked of God any more than sensible visions; they are in no way necessary to holiness.(40) The perfect spirit of faith and infused contemplation are of superior order and prepare the soul more immediately for divine union.(41)
We must not seek, we must not ask for such visions. And, we must approach those who claim such with prudence and judgement.
My code is, if the Church has not publicly approved a vision or revelation, I ignore it.
One can go to hell holding a rosary, if one is disobedient to the Church and Her teaching.
