By DON FIER
Our previous installment ended by citing a pair of remarkable verses from the Letter to the Hebrews, verses that concisely summarize God’s divine pedagogy, His master plan of divine Revelation: “In many and various ways God spoke of old to our fathers by the prophets, but in these last days He has spoken to us by a Son, Whom He appointed the heir of all things, through Whom also He created the world” (Heb. 1:1-2). As expounded last week, God’s Old Testament revelation, mediated to mankind through the patriarchs and prophets, was gradual and partial — it was revealed in stages and progressively supplemented throughout successive epochs and ages of salvation history. But its culmination in the person of the Incarnate Word was definitive and complete.
As taught by the Catechism of the Catholic Church, “Christ, the Son of God made man, is the Father’s one, perfect, and unsurpassable Word. In Him He has said everything” (CCC, n. 65).
Dei Verbum (DV), the Dogmatic Constitution on Divine Revelation promulgated after Vatican Council II, explains that “Jesus perfected Revelation by fulfilling it through His whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious Resurrection from the dead and final sending of the Spirit of truth” (DV, n. 4). The Revelation made by Christ to the apostles, and the Holy Spirit whom He sent after, was final and definitive — nothing will ever be added to that revealed Deposit of Faith, nor will anything ever be changed. St. John of the Cross, in an excerpt from his spiritual masterpiece The Ascent of Mount Carmel, which is set before the Church in the Liturgy of the Hours during the second week of Advent, comments strikingly on the previously cited verses from the Letter to the Hebrews:
“In giving us His Son, His only Word (for He possesses no other), He spoke everything to us at once in this sole Word — and He has no more to say…because what He spoke before to the prophets in parts, He has now spoken all at once by giving us the All who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behavior but also of offending Him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty” (Book 2, chapter 22, nn. 3-5).
As Pope Benedict XVI states in his apostolic exhortation Verbum Domini (VD): “. . . with Jesus Christ [the Church] stands before the definitive word of God: He is “the first and the last (Rev. 1:17)” (n. 14).
The words of St. John of the Cross serve as a fitting segue into the main theme of this installment: public Revelation versus private revelation. What is public Revelation? In his Modern Catholic Dictionary, Fr. John Hardon, SJ, defines public Revelation as “the supernatural manifestation of God’s wisdom and will for the human race, in order to lead humanity to its heavenly destiny. It is entrusted directly to the Church for preservation and interpretation and is contained in Sacred Scripture and Sacred Tradition.”
It is the “new and definitive Covenant, will never pass away, and no new public Revelation is to be expected before the glorious manifestation of our Lord Jesus Christ” (DV, n. 4). Public Revelation ended with the death of the last apostle.
The Catechism, however, goes on to make a critical distinction: “. . . even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries” (CCC, n. 66). The Church’s teaching office — her Magisterium — guided by the Holy Spirit, continues to “plumb the depths” and “uncover the riches” of divine Revelation as generations and centuries pass. This truth is manifestly made evident as the Church, from time to time, solemnly defines dogmas of the faith, truths that must be accepted by the faithful as part of divine Revelation and necessary for salvation.
One need only consider such Marian dogmas as the Immaculate Conception and the Assumption to see how Church doctrine providentially develops over time. Although not solemnly defined until 1854 and 1950, respectively, these teachings of the universal Church are examples of truths of the faith that are implicitly contained in Sacred Scripture and Sacred Tradition which, “under the successive influence of theological study, devotional impulse, and even theological disagreement, come to be explicitly understood, universally believed, and, in the end, solemnly defined by the Church” (Fr. George D. Smith, The Teaching of the Catholic Church, p. 35).
Readers interested in examining the history of doctrinal development surrounding these Marian dogmas are encouraged to consult two apostolic constitutions: Ineffabilis Deus on the Immaculate Conception and Munificentissimus Deus on the Assumption.
A Valuable Aid
We turn now to private revelation, examples of which abound in the history of the Church. Fr. Hardon defines private revelation as “supernatural manifestations made to a particular person since apostolic times. . . . When the Church approves certain private revelations . . . they are to be accepted on the Church’s judgment, but they are not part of divine faith.” All that is necessary to attain salvation has been revealed through public Revelation. As such, private revelations “do not belong…to the Deposit of Faith. It is not their role to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history” (CCC, n. 68).
Having made this distinction, it may also be said that private revelation is a wonderful gift to the Church and can lead souls closer to God. However, it’s important to understand their purpose in the spiritual life. They are given to the Church at times in history when the particular message contained in the private revelation is providentially needed. In the words of Pope Benedict XVI, “Private revelation is an aid to [the] faith, and it demonstrates its credibility precisely because it refers back to the one public Revelation. . . . A private revelation can introduce new emphases, give rise to new forms of piety, or deepen older ones . . . and can be a valuable aid for better understanding and living the Gospel at a certain time” (VD, n. 14).
Take, for example, the 1917 apparitions by the Blessed Virgin Mary in Fatima, Portugal. Our Lady appeared to three shepherd children to encourage them and others to pray the rosary and to offer up their daily sufferings as a penance in reparation for the sins of mankind. Isn’t this precisely the Gospel message? The Magisterium of the Church carefully investigated the Fatima apparitions and deemed them worthy of belief.
Two other well-known examples of Church-approved private revelation that have led many souls closer to God are Devotion to the Sacred Heart of Jesus (revealed to St. Margaret Mary Alacoque in 1673) and Devotion to Divine Mercy (revealed to St. Faustina Kowalska in the 1930s). They teach not an iota that is contrary to faith and morals, but rather highlight certain aspects of the public Revelation of God.
The Middle Ground
Again, it is important to emphasize that it is not prudent to center one’s spiritual life on private revelation — the Church dutifully investigates private revelations and deems many worthy of belief if they are authentic, but she does not enjoy providential protection in such matters. Also, it would be unwise to desire or seek out visions or revelations. Two great doctors of the Church, the Carmelite mystics St. John of the Cross and St. Teresa of Avila, caution strongly against such a practice.
In her spiritual classic Interior Castle, St. Teresa warns that “when you learn or hear that God grants these favors to souls you [must] never beseech Him or desire Him to lead you by this path” (Book VI, chapter 9, n. 14), for such a way is fraught with dangers.
It would also be unwise to err in the opposite direction. Several months ago, as recounted by a local pastor, a mission was preached at his parish by an excellent missionary priest. The mission leader spoke of the visions at Fatima and afterward, a parishioner objected: “Why is he talking about Fatima? That’s just private revelation, so we don’t have to believe in it, and he shouldn’t be talking about it from the pulpit.”
While the parishioner was correct in saying one does not have to believe in the Fatima apparitions to gain salvation, the individual didn’t seem to grasp that the essence of the Fatima message — prayer and penance — is precisely the Gospel message. How true was the pastor’s response: “It would be quite a mistake . . . to say that we cannot teach about Fatima from the pulpit or in catechism classes!”
As always, if one compares the extremes described in the two preceding paragraphs, the wise course of action and middle ground is always found in the teaching of the Church.
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(Don Fier serves on the board of directors for The Catholic Servant, a Minneapolis-based monthly publication. He and his wife are the parents of seven children. Fier is a 2009 graduate of Ave Maria University’s Institute for Pastoral Theology. With the full blessing of Raymond Cardinal Burke, Fier is doing research for writing a definitive biography of Fr. John A. Hardon, SJ.)
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