I should have read this last year to strengthen my many articles against false seers, but many of his points I came to as well. Here is the expert opinion of this great Dominican. Look especially closely at his warnings.
WHAT SHOULD BE THOUGHT OF PRIVATE REVELATIONS
Those who receive divine revelations, recognized as such, should
most certainly, after prudent and authoritative judgment, incline
respectfully before this supernatural manifestation.(2) St. Margaret Mary followed this rule in regard to devotion to the Sacred Heart; so also did St. Bernadette in respect to the revelations she received at Lourdes, after favorable examination by diocesan authority.
most certainly, after prudent and authoritative judgment, incline
respectfully before this supernatural manifestation.(2) St. Margaret Mary followed this rule in regard to devotion to the Sacred Heart; so also did St. Bernadette in respect to the revelations she received at Lourdes, after favorable examination by diocesan authority.
According to certain theologians, a person who receives a private divine revelation with the certitude of its divine origin, like St. Joan of Arc, should believe in it with divine theological faith, for, in their opinion, the revelation contains the formal motive of infused faith, the authority of God revealing.(3)
According to other theologians, and their opinion seems more exact, anyone who receives a certain private revelation should adhere to it immediately, not through divine faith but by prophetic light. This supernatural certitude may last or, on the contrary, give way to a moral certitude when the prophetic illumination disappears; but this illumination may return in order to restore the first certitude. (4)
However, certitude or sincerity are not indications of the truth of the revelations, per se.
When the Church approves private revelations made to the saints, she simply declares that they contain nothing contrary to Scripture and to Catholic teaching and that they may be proposed as probable to the pious belief of the faithful.(5) Private revelations may not be published without the approbation of ecclesiastical authority.(6)
Sadly, there are too many bishops and retired bishops or priests who have been proven wrong, in serious error, in supporting false seers. Thankfully, there are more good, discerning leaders in the Church than not.
Even in revelations approved as probable by the Church, some
error may slip in; for the saints themselves may attribute to the Holy Ghost what proceeds from themselves, or may falsely interpret the meaning of a divine revelation, or interpret it in too materialistic a manner, as, for example, the disciples interpreted Christ's remark about St. John to mean that the latter would not die.(7)
error may slip in; for the saints themselves may attribute to the Holy Ghost what proceeds from themselves, or may falsely interpret the meaning of a divine revelation, or interpret it in too materialistic a manner, as, for example, the disciples interpreted Christ's remark about St. John to mean that the latter would not die.(7)
I never follow a seer or apparition unless Rome approves first. Mistaking the Holy Spirit for false spirits is too easy for us mortals.
The explanation of this possibility of error lies in the fact that there are many degrees in prophetic light, from the simple, supernatural instinct to perfect revelation. When there is only prophetic instinct, the meaning of things revealed and even the divine origin of the revelation may remain unknown.(8) Thus it was that Caiphas prophesied, without being aware of it, when he said, "that it was expedient that one man should die for the people." (9)
Even a great and infamous sinner can give prophetic statements, as seen above. A correct prophecy means nothing in itself.
One of the signs of the divine origin of a revelation is the humility and simplicity with which the favored soul receives it and, without excessive attachment to it, communicates it briefly to its spiritual director, whom it obeys perfectly as the minister of Jesus Christ.(10)The gift of prophecy may, it is true, be found in those who do not possess these qualities, but such an exception is rare.
Humility is key. Simplicity does not mean stupidity or anti-intellectualism, but a cleanness of heart.
Before regulating its conduct, at least indirectly, by a private
revelation, a soul that is truly enlightened by God will always consult its director or some other learned and discreet person who will examine the matter from the point of view of faith, theology, and supernatural prudence. St. Teresa insists particularly on this point(11) This is especially necessary since the soul may easily go astray in the interpretation of revelations, either because it considers them too literally and according to habits tainted with egoism, or because they are sometimes conditional.(12) A learned, prudent, and virtuous confessor, however, has graces of state which make him avoid error, especially when he prays humbly, fervently, and assiduously for these graces. He himself then receives the inspirations of the gift of counsel that he may see clearly and judge rightly.
revelation, a soul that is truly enlightened by God will always consult its director or some other learned and discreet person who will examine the matter from the point of view of faith, theology, and supernatural prudence. St. Teresa insists particularly on this point(11) This is especially necessary since the soul may easily go astray in the interpretation of revelations, either because it considers them too literally and according to habits tainted with egoism, or because they are sometimes conditional.(12) A learned, prudent, and virtuous confessor, however, has graces of state which make him avoid error, especially when he prays humbly, fervently, and assiduously for these graces. He himself then receives the inspirations of the gift of counsel that he may see clearly and judge rightly.
In my campaign against false seers, the most obvious problems have been doctrinal errors. The next section is key. Look carefully at the list of errors.
What should be thought of the desire for 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.
Curiosity is a sin of pride and leads to gnosticism. Many of those priests and bishops who have given imprimaturs to false seers sin in this way, or through gross carelessness.
Finally, St. John of the Cross insists strongly on the fact that the desire for revelations turns the soul away from infused contemplation. He says: "The soul imagines that something great has taken place, that God Himself has spoken, when in reality there is very little, or nothing, or less than nothing. In truth, of what use is that which is void of humility, charity, mortification, holy simplicity, silence, etc.? This is why I affirm that these illusions offer a great obstacle to divine union, for if the soul makes much of them, this fact alone drives it very far from the abyss of faith.
I see this daily in London, Walsingham, Kent, where those who insist on following false teaching are being led away from the one, holy, Catholic and apostolic Church.
. . . The Holy Ghost enlightens the recollected intellect according to the measure of its recollection. The most perfect recollection is that which takes place in faith. . . . Infused charity is in proportion to the purity of the soul in a perfect faith: the more intense such charity is, the more the Holy Ghost enlightens the soul and communicates His gifts to it." (24)
Many of the nuns at Tyburn reveal this recollected intellect. We all must strive for this, and it is possible. AND, it is a constant theme of this blog.
No words could more strongly condemn the desire for revelations and make the soul long for that perfect spirit of faith, which is found in infused contemplation and which leads to almost continual intimate union with God.
Do not chase after these things, do not. This chasing after so called private knowledge is either sinful or leads to the loss of relationship with Holy Mother Church.
As we have pointed out several times, it is, therefore, a serious error, rather frequently committed, to confound the desire for revelations with a desire for infused contemplation. Not only is the former blameworthy, but it also turns the soul away from infused contemplation, which is highly desirable. St. John of the Cross thus gives us the loftiest commentary on St. Thomas' words: "Sanctifying grace is much nobler than gratia gratis data." (25) In other words, sanctifying grace (with charity and the seven gifts connected with it) is far superior to the charisms, and even to prophecy, the highest of all. This statement puts clearly before us the whole scope of St. Paul's teaching on the eminence of charity.(26)
I HAVE SAID THIS HERE ON THIS BLOG. The chasing after and desire for these things interrupts the road to perfection. The road to perfection is the way to be a saint.
However, at this point in our study we must distinguish two kinds of private revelations: (I) revelations properly so called reveal secrets about God or His works; (2) revelations improperly so called give a greater understanding of supernatural truths already known by faith.(27)
I) Revelations manifesting secrets to us are much more subject to illusion.
Umm, this is pretty obvious, folks. To be continued...