Public Revelation and Private Revelations
Their Theological Status
Joseph Cardinal Ratzinger
Prefect of the Congregation for the Doctrine of the Faith
The message of Fatima, 2000
The teaching of the Church distinguishes between "public Revelation" and "private revelations". The two realities differ not only in degree but also in essence.
The term "public Revelation" refers to the revealing action of God directed to humanity as a whole and which finds its literary expression in the two parts of the Bible: the Old and New Testaments.
It is called "Revelation" because in it God gradually made himself known to men, to the point of becoming man himself, in order to draw to himself the whole world and unite it with himself through his Incarnate Son, Jesus Christ. It is not a matter therefore of intellectual communication, but of a life-giving process in which God comes to meet man.
At the same time this process naturally produces data pertaining to the mind and to the understanding of the mystery of God. It is a process which involves man in his entirety and therefore reason as well, but not reason alone. Because God is one, history, which he shares with humanity, is also one. It is valid for all time, and it has reached its fulfilment in the life, death and resurrection of Jesus Christ. In Christ, God has said everything, that is, he has revealed himself completely, and therefore Revelation came to an end with the fulfilment of the mystery of Christ as enunciated in the New Testament. To explain the finality and completeness of Revelation, the Catechism of the Catholic Church quotes a text of Saint John of the Cross:
"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 behaviour but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty" (No. 65; Saint John of the Cross,The Ascent of Mount Carmel, II, 22).
Because the single Revelation of God addressed to all peoples comes to completion with Christ and the witness borne to him in the books of the New Testament, the Church is tied to this unique event of sacred history and to the word of the Bible, which guarantees and interprets it. But this does not mean that the Church can now look only to the past and that she is condemned to sterile repetition.
The Catechism of the Catholic Church says in this regard:
On the one hand, the Spirit acts as a guide who discloses a knowledge previously unreachable because the premise was missing-this is the boundless breadth and depth of Christian faith.
On the other hand, to be guided by the Spirit is also "to draw from" the riches of Jesus Christ himself, the inexhaustible depths of which appear in the way the Spirit leads. In this regard, the Catechism cites profound words of Pope Gregory the Great: "The sacred Scriptures grow with the one who reads them" (No. 94; Gregory the Great,Homilia in Ezechielem I, 7, 8).
The Second Vatican Council notes three essential ways in which the Spirit guides in the Church, and therefore three ways in which "the word grows": through the meditation and study of the faithful, through the deep understanding which comes from spiritual experience, and through the preaching of "those who, in the succession of the episcopate, have received the sure charism of truth" (Dei Verbum, 8).
In this context, it now becomes possible to understand rightly the concept of "private revelation", which refers to all the visions and revelations which have taken place since the completion of the New Testament. This is the category to which we must assign the message of Fatima.
In this respect, let us listen once again to the Catechism of the Catholic Church: "Throughout the ages, there have been so-called 'private' revelations, some of which have been recognized by the authority of the Church... It is not their role to complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history" (No. 67).
This clarifies two things:
The Flemish theologian E. Dhanis, an eminent scholar in this field, states succinctly that ecclesiastical approval of a private revelation has three elements: the message contains nothing contrary to faith or morals; it is lawful to make it public; and the faithful are authorized to accept it with prudence (E. Dhanis,Sguardo su Fatima e bilancio di una discussione, in La Civiltà Cattolica 104 , II, 392-406, in particular 397).
Such a message can be a genuine help in understanding the Gospel and living it better at a particular moment in time; therefore it should not be disregarded.
It is a help which is offered, but which one is not obliged to use. The criterion for the truth and value of a private revelation is therefore its orientation to Christ himself. When it leads us away from him, when it becomes independent of him or even presents itself as another and better plan of salvation, more important than the Gospel, then it certainly does not come from the Holy Spirit, who guides us more deeply into the Gospel and not away from it.
This does not mean that a private revelation will not offer new emphases or give rise to new devotional forms, or deepen and spread older forms. But in all of this there must be a nurturing of faith, hope and love, which are the unchanging path to salvation for everyone. We might add that private revelations often spring from popular piety and leave their stamp on it, giving it a new impulse and opening the way for new forms of it.
Nor does this exclude that they will have an effect even on the liturgy, as we see for instance in the feasts of Corpus Christi and of the Sacred Heart of Jesus. From one point of view, the relationship between Revelation and private revelations appears in the relationship between the liturgy and popular piety: the liturgy is the criterion, it is the living form of the Church as a whole, fed directly by the Gospel.
Popular piety is a sign that the faith is spreading its roots into the heart of a people in such a way that it reaches into daily life. Popular religiosity is the first and fundamental mode of "inculturation" of the faith. While it must always take its lead and direction from the liturgy, it in turn enriches the faith by involving the heart.
We have thus moved from the somewhat negative clarifications, initially needed, to a positive definition of private revelations. How can they be classified correctly in relation to Scripture? To which theological category do they belong? The oldest letter of Saint Paul which has been preserved, perhaps the oldest of the New Testament texts, the First Letter to the Thessalonians, seems to me to point the way. The Apostle says:
"Do not quench the Spirit, do not despise prophesying, but test everything, holding fast to what is good"
In every age the Church has received the charism of prophecy, which must be scrutinized but not scorned. On this point, it should be kept in mind that prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future. A person who foretells what is going to happen responds to the curiosity of the mind, which wants to draw back the veil on the future. The prophet speaks to the blindness of will and of reason, and declares the will of God as an indication and demand for the present time. In this case, prediction of the future is of secondary importance.
What is essential is the actualization of the definitive Revelation, which concerns me at the deepest level. The prophetic word is a warning or a consolation, or both together. In this sense there is a link between the charism of prophecy and the category of "the signs of the times", which Vatican II brought to light anew:
"You know how to interpret the appearance of earth and sky; why then do you not know how to interpret the present time?"
In this saying of Jesus, the "signs of the times" must be understood as the path he was taking, indeed it must be understood as Jesus himself. To interpret the signs of the times in the light of faith means to recognize the presence of Christ in every age. In the private revelations approved by the Church-and therefore also in Fatima-this is the point: they help us to understand the signs of the times and to respond to them rightly in faith.
The anthropological structure of private revelations
In these reflections we have sought so far to identify the theological status of private revelations. Before undertaking an interpretation of the message of Fatima, we must still attempt briefly to offer some clarification of their anthropological (psychological) character. In this field, theological anthropology distinguishes three forms of perception or "vision": vision with the senses, and hence exterior bodily perception, interior perception, and spiritual vision (visio sensibilis - imaginativa - intellectualis).
It is clear that in the visions of Lourdes, Fatima and other places it is not a question of normal exterior perception of the senses: the images and forms which are seen are not located spatially, as is the case for example with a tree or a house. This is perfectly obvious, for instance, as regards the vision of hell (described in the first part of the Fatima "secret") or even the vision described in the third part of the "secret". But the same can be very easily shown with regard to other visions, especially since not everybody present saw them, but only the "visionaries".
It is also clear that it is not a matter of a "vision" in the mind, without images, as occurs at the higher levels of mysticism. Therefore we are dealing with the middle category, interior perception. For the visionary, this perception certainly has the force of a presence, equivalent for that person to an external manifestation to the senses.
Interior vision does not mean fantasy, which would be no more than an expression of the subjective imagination. It means rather that the soul is touched by something real, even if beyond the senses. It is rendered capable of seeing that which is beyond the senses, that which cannot be seen-seeing by means of the "interior senses". It involves true "objects", which touch the soul, even if these "objects" do not belong to our habitual sensory world.
This is why there is a need for an interior vigilance of the heart, which is usually precluded by the intense pressure of external reality and of the images and thoughts which fill the soul.
The person is led beyond pure exteriority and is touched by deeper dimensions of reality, which become visible to him. Perhaps this explains why children tend to be the ones to receive these apparitions: their souls are as yet little disturbed, their interior powers of perception are still not impaired. "On the lips of children and of babes you have found praise", replies Jesus with a phrase of Psalm 8 (v. 3) to the criticism of the High Priests and elders, who had judged the children's cries of "hosanna" inappropriate (cf. Mt 21:16).
"Interior vision" is not fantasy but, as we have said, a true and valid means of verification. But it also has its limitations. Even in exterior vision the subjective element is always present. We do not see the pure object, but it comes to us through the filter of our senses, which carry out a work of translation. This is still more evident in the case of interior vision, especially when it involves realities which in themselves transcend our horizon.
The subject, the visionary, is still more powerfully involved. He sees insofar as he is able, in the modes of representation and consciousness available to him. In the case of interior vision, the process of translation is even more extensive than in exterior vision, for the subject shares in an essential way in the formation of the image of what appears. He can arrive at the image only within the bounds of his capacities and possibilities.
Such visions therefore are never simple "photographs" of the other world, but are influenced by the potentialities and limitations of the perceiving subject.
This can be demonstrated in all the great visions of the saints; and naturally it is also true of the visions of the children at Fatima.
The images described by them are by no means a simple expression of their fantasy, but the result of a real perception of a higher and interior origin. But neither should they be thought of as if for a moment the veil of the other world were drawn back, with heaven appearing in its pure essence, as one day we hope to see it in our definitive union with God.
Rather the images are, in a manner of speaking, a synthesis of the impulse coming from on high and the capacity to receive this impulse in the visionaries, that is, the children.
For this reason, the figurative language of the visions is symbolic. In this regard, Cardinal Sodano stated: "[they] do not describe photographically the details of future events, but synthesize and compress against a single background facts which extend through time in an unspecified succession and duration".
This compression of time and place in a single image is typical of such visions, which for the most part can be deciphered only in retrospect. Not every element of the vision has to have a specific historical sense. It is the vision as a whole that matters, and the details must be understood on the basis of the images taken in their entirety. The central element of the image is revealed where it coincides with what is the focal point of Christian "prophecy" itself: the centre is found where the vision becomes a summons and a guide to the will of God.1
See Tabs: (Resources / Website / Image Resources) for common image sources.