Last month the Vatican declared that a Marian academy will be assisting in investigating Marian apparitions throughout the world. As a reference post, please see https://international.la-croix.com/...pparitions-and-other-mystical-phenomena/17672 The head of the Academy, Father Stefano Cecchin was interviewed by a Spanish website about the goals of the Academy and the interview is posted below (google translated) from this link: https://alfayomega-es.translate.goo...l=auto&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp How was the observatory on apparitions and mystical phenomena linked to the figure of the Virgin born? It arises to give an answer to all the problems, to the confusion that certain false apparitions have created. In the 19th century, under the influence of positivism, the Church almost denied the supernatural; she didn't care. But the problem is that if you ignore it, cults can be born, as has already happened. Latin America is a rampant example of the proliferation of santeros, healers, gurus... people who want to take advantage of the credulity of the people and their pain. Then there is the danger of infiltration by the mafias, who know that the sanctuaries are a source of money. For this reason, it is the bishops themselves who have explicitly asked us for a sound and solid Mariology. What will your role be? We are not here to take the place of the bishops; We only offer training. We try to help them, because they often face situations of this type and do not know what to do, they are not prepared. Either they deny the phenomenon or they ventilate it in a positive way too quickly; other times they are very condescending. For this reason, when a bishop does not know what to do or wants to create a study commission, he calls us. It must be clear that the Pontifical International Marian Academy(PAMI) is a body that reports directly to the Roman Curia. We are the only ones competent in the subject of the figure of Mary in the whole world. Our scholars are accredited by the Holy See. In other words, we are recognized as experts in this discipline and, therefore, with the right to intervene. When we get down to work, we do so with a certificate from the Holy See that accredits us as trustworthy people, without external interests. But it is the bishops who make the final judgment and have the last word. What happens if it starts to be a phenomenon that crosses borders and is not limited to local reality? If the phenomenon expands and becomes worldwide, as in Medjugorje, for example, then the Congregation for the Doctrine of the Faith intervenes. It also intervenes when there is a doctrinal or theological problem. What type? Can you give an example? We have a clear example in the studies on mother Ágreda. She was condemned by the Inquisition because she said that Mary is the mother of the Church. It was taken as a theological error, but it was not. Do you have an assigned budget? No, we do not receive any remuneration for doing this. We work for free. This reinforces our independence. We have no interest other than the good of the Church. But this can also limit the work... Our work is more of coordination. At the moment we cannot do bilocations [laughs]. But now with the internet it's easier. Our idea is to create a network of specialists based in all parts of the world, so that all dioceses have a specific place where they can find experts, who will be in charge of dealing with these phenomena if they arise. For this we will have the different national Mariological Societies. We will also offer online courses . They analyze stigmata and lacrimation The Vatican presented on April 13 the International Observatory on apparitions and mystical phenomena linked to the Virgin Mary, which is part of the Pontifical Marian Academy. The objective is to create a network of experts to study cases of Marian apparitions, lacrimations, interior locutions, stigmata and other mystical phenomena whose authenticity has not been approved by the Church. How does the study commission work? The apparitions are examined with a magnifying glass in an interdisciplinary way from a scientific perspective. The commission is made up of doctors, lawyers, psychologists... It is necessary to analyse, for example, the morality of the visionaries, their physical and mental state or if there are conditioning factors or external interests. Voting then proceeds. Each member of the commission issues a written judgment, gives his vote, his positive or negative opinion. This material is given to the bishop for him to decide. What elements can make you suspect that it is something false? The Holy See issued clear rules on this in 1978. Therefore, there is a protocol in place. But there are warning signs. Does a mother want to punish her children by sending them illnesses, death...? No way. So the apparitions that speak of God's punishments are absolutely false. What is the role of the Pope in all this? It must be made clear that the apparitions are private revelations. They do not add or subtract from public revelations, so the approval of the Pope is not necessary. There never will be, there never has been. If the Pontiff goes to a place where apparitions have already been approved, it is always with a pastoral meaning. In addition, it must be clear that in the field of Canon Law there is no word apparition. For the Church there are apparitions or mystical phenomena, but in legal discourse we speak of a place of pilgrimage. They are two different things. For example, in the case of Medjugorje, the apparition may not be approved, but the place of pilgrimage is. Was it easier now to undertake an investigation of this type? In the past it was more difficult to find documents, but today it is more difficult to keep at bay all the influences that can distort the messages. The time has changed. We have more resources and more experts. For example, tears of blood are analyzed with DNA tests and thus can be compared with other apparitions.
This thought is troubling because Fatima (which has already been approved by the Church) clearly spoke of physical and spiritual punishment for the world.
Yes its troubling. And it certainly doesn't disqualify Fatima. Those warnings were sent to wake us up. The Church did not obey. Everything Our Lady warned us of has come to pass. To say such apparitions are false is to completely misinterpret God's generous warnings. Were Isaiah and Jeremiah false because they warned the Israelites of the terrible danger of idols? I get so frustrated sometimes.
In my opinion, the Fatima apparitions do not come to mind, but seers like Luz from Central America. Also, since the Church approved those apparitions, I do not think they would go back and negate their authenticity. I am trying to find what the 1978 guide to authentic Marian apparitions states. Here is text from an article about it Vatican publishes 1978 guide to identifying false visionaries The Vatican has published a document on how to deal with “presumed apparitions”, and how to proceed if it is presumed they are authentic. The guide was approved in 1978, but only just published. May 24th 2012, 11:09 AM THE VATICAN HAS published a document that helps to identify people who are suffering from real apparitions or revelations, and those who are claiming to do so for some form of gain. The document, Norms Regarding the Manner of Proceeding in the Discernment of Presumed Apparitions or Revelations, was approved by Pope Paul VI in February 1978. However, it has only just been officially published. Document The document states that: Today, more than in the past, news of these apparitions is diffused rapidly among the faithful thanks to the means of information (mass media). Moreover, the ease of going from one place to another fosters frequent pilgrimages, so that Ecclesiastical Authority should discern quickly about the merits of such matters. But it notes that: On the other hand, modern mentality and the requirements of critical scientific investigation render it more difficult, if not almost impossible, to achieve with the required speed the judgments that in the past concluded the investigation of such matters (constat de supernaturalitate, non constat de supernaturalitate) and that offered to the Ordinaries the possibility of authorizing or prohibiting public cult or other forms of devotion among the faithful. The document says that when Ecclesiastical Authority is informed of a presumed apparition or revelation, firstly it must judge the fact according to positive and negative criteria. If this is favourable, it must “permit some public manifestation of cult or of devotion, overseeing this with great prudence”. Finally, “in light of time passed and of experience, with special regard to the fecundity of spiritual fruit generated from this new devotion, to express a judgement regarding the authenticity and supernatural character if the case so merits”. Criteria There are a number of criteria for judging the character of the presumed apparitions or revelations. These are both positive and negative. The positive criteria include moral certitude, or at least great probability of the existence of the fact, “acquired by means of a serious investigation” and “healthy devotion and abundant and constant spiritual fruit”, for example, spirit of prayer or conversion. The negative criteria include “manifest error concerning the fact”, “evidence of a search for profit or gain strictly connected to the fact”, “gravely immoral acts committed by the subject or his or her followers” and “psychological disorder or psychopathic tendencies in the subject”. Ecclesiastical Authority If it is a presumed “supernatural” apparition, the Ecclesiastical Authority has the “serious duty” of looking into it without delay and of diligently watching over it, says the document. The authority can intervene, if requested, to permit or promote some form of cult or devotion. But they are warned: They must be careful that the faithful not interpret this practice as approval of the supernatural nature of the fact on the part of the Church. The authority can intervene “to correct or prevent abuses in the exercise of cult and devotion, to condemn erroneous doctrine, to avoid the dangers of a false or unseemly mysticism”. In doubtful cases that clearly do not put the good of the Church at risk, the Ecclesiastical Authority “is to refrain from any judgement and from any direct action”.
and here is the vatican issued document https://www.vatican.va/roman_curia/...cfaith_doc_19780225_norme-apparizioni_en.html SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH NORMS REGARDING THE MANNER OF PROCEEDING IN THE DISCERNMENT OF PRESUMED APPARITIONS OR REVELATIONS PRELIMINARY NOTE Origin and character of these norms During the annual Plenary Session in November 1974, the Fathers of this Sacred Congregation examined the problems relative to presumed apparitions and to the revelations often connected with them and reached the following conclusions: 1. Today, more than in the past, news of these apparitions is diffused rapidly among the faithful thanks to the means of information (mass media). Moreover, the ease of going from one place to another fosters frequent pilgrimages, so that Ecclesiastical Authority should discern quickly about the merits of such matters. 2. On the other hand, modern mentality and the requirements of critical scientific investigation render it more difficult, if not almost impossible, to achieve with the required speed the judgments that in the past concluded the investigation of such matters (constat de supernaturalitate, non constat de supernaturalitate) and that offered to the Ordinaries the possibility of authorizing or prohibiting public cult or other forms of devotion among the faithful. For these reasons, in order that the devotion stirred among the faithful as a result of facts of this sort might manifest itself in full communion with the Church, and bear fruits by which the Church herself might later discern the true nature of the facts, the Fathers judged that in this matter the following procedure should be promoted. When Ecclesiastical Authority is informed of a presumed apparition or revelation, it will be its responsibility: a) first, to judge the fact according to positive and negative criteria (cf. infra, no. I); b) then, if this examination results in a favorable conclusion, to permit some public manifestation of cult or of devotion, overseeing this with great prudence (equivalent to the formula, “for now, nothing stands in the way”) (pro nunc nihil obstare). c) finally, in light of time passed and of experience, with special regard to the fecundity of spiritual fruit generated from this new devotion, to express a judgment regarding the authenticity and supernatural character if the case so merits. I. CRITERIA FOR JUDGING, AT LEAST WITH PROBABILITY, THE CHARACTER OF THE PRESUMED APPARITIONS OR REVELATIONS A) Positive Criteria: a) Moral certitude, or at least great probability of the existence of the fact, acquired by means of a serious investigation; b) Particular circumstances relative to the existence and to the nature of the fact, that is to say: 1. Personal qualities of the subject or of the subjects (in particular, psychological equilibrium, honesty and rectitude of moral life, sincerity and habitual docility towards Ecclesiastical Authority, the capacity to return to a normal regimen of a life of faith, etc.); 2. As regards revelation: true theological and spiritual doctrine and immune from error; 3. Healthy devotion and abundant and constant spiritual fruit (for example, spirit of prayer, conversion, testimonies of charity, etc.). B) Negative Criteria: a) Manifest error concerning the fact. b) Doctrinal errors attributed to God himself, or to the Blessed Virgin Mary, or to some saint in their manifestations, taking into account however the possibility that the subject might have added, even unconsciously, purely human elements or some error of the natural order to an authentic supernatural revelation (cf. Saint Ignatius, Exercises, no. 336). c) Evidence of a search for profit or gain strictly connected to the fact. d) Gravely immoral acts committed by the subject or his or her followers when the fact occurred or in connection with it. e) Psychological disorder or psychopathic tendencies in the subject, that with certainty influenced on the presumed supernatural fact, or psychosis, collective hysteria or other things of this kind. It is to be noted that these criteria, be they positive or negative, are not peremptory but rather indicative, and they should be applied cumulatively or with some mutual convergence. II. INTERVENTION OF THE COMPETENT ECCLESIASTICAL AUTHORITY 1. If, on the occasion of a presumed supernatural fact, there arises in a spontaneous way among the faithful a certain cult or some devotion, the competent Ecclesiastical Authority has the serious duty of looking into it without delay and of diligently watching over it. 2. If the faithful request it legitimately (that is, in communion with the Pastors, and not prompted by a sectarian spirit), the competent Ecclesiastical Authority can intervene to permit or promote some form of cult or devotion, if, after the application of the above criteria, nothing stands in the way. They must be careful that the faithful not interpret this practice as approval of the supernatural nature of the fact on the part of the Church (cf. Preliminary note c). 3. By reason of its doctrinal and pastoral task, the competent Authority can intervene motu proprio and indeed must do so in grave circumstances, for example in order to correct or prevent abuses in the exercise of cult and devotion, to condemn erroneous doctrine, to avoid the dangers of a false or unseemly mysticism, etc. 4. In doubtful cases that clearly do not put the good of the Church at risk, the competent Ecclesiastical Authority is to refrain from any judgment and from any direct action (because it can also happen that, after a certain period of time, the presumed supernatural fact falls into oblivion); it must not however cease from being vigilant by intervening if necessary, with promptness and prudence. III. AUTHORITIES COMPETENT TO INTERVENE 1. Above all, the duty of vigilance and intervention falls to the Ordinary of the place. 2. The regional or national Conference of Bishops can intervene: a) If the Ordinary of the place, having done his part, turns to it to judge the matter with greater certainty; b) If the matter pertains to the national or regional level; always, however, with the prior consent of the Ordinary of the place. 3. The Apostolic See can intervene if asked either by the Ordinary himself, by a qualified group of the faithful, or even directly by reason of the universal jurisdiction of the Supreme Pontiff (cf. infra, no. IV). IV. ON THE INTERVENTION OF THE SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH 1. a) The intervention of the Sacred Congregation can be requested either by the Ordinary, after he has done his part, or by a qualified group of the faithful. In this second case, care must be taken that recourse to the Sacred Congregation not be motivated by suspect reasons (for example, in order to compel the Ordinary to modify his own legitimate decisions, to support some sectarian group, etc.). b) It is up to the Sacred Congregation to intervene motu proprio in graver cases, especially if the matter affects the larger part of the Church, always after having consulted the Ordinary and even, if the situation requires, the Conference of Bishops. 2. It is up to the Sacred Congregation to judge and approve the Ordinary’s way of proceeding or, in so far as it be possible and fitting, to initiate a new examination of the matter, distinct from that undertaken by the Ordinary and carried out either by the Sacred Congregation itself or by a special Commission. The Present Norms, deliberated in the Plenary Session of this Sacred Congregation, were approved by the Supreme Pontiff, Paul VI on 24 February 1978. In Rome, from the palace of the Sacred Congregation for the Doctrine of the Faith, 25 February 1978. Francis Cardinal Šeper Prefect Jérôme Hamer, O.P. Secretary
Thank you, Mario. My screen name is the title of a song that we learned in Catholic grade school in about second grade. I found a recording of it and the lyrics are something like: Waiting by the window (echo: waiting by the window) Hope He's going to come soon (echo) Hope that He can see me (echo) Waiting by the window (echo) just like the people of long ago. Waiting here for Jesus (echo)... My birthday is during Advent and it seems like I have spent my whole life waiting for Christ's second coming.
Is it possible to have a precursor to the Warning? If the Warning comes when things are at its worst, then will we be witnessing destruction before the Warning? Maybe a Solar flare?
Only God knows. I saw that the MaryTV apostolate is preparing to build a tv transmission station on a site in Medjugorje with a full view of the hill of the first apparitions. Cathy Nolan received a prompting from the Blessed Mother to get it done ASAP. I hope I'm not hyping what she said. You can read it for yourself: . It turns out that from ground level at that location, you can see the place of the fi rst apparition, which also happens to be the place where the Permanent Sign will be, when the Third Secret comes to fruition. Wow! The mystery was fi nally solved! Denis told visionary Marija recently and she was amazed, but she mentioned how hard it is to get permits from the government there. Denis told her it was already taken care of. Cathy had gotten, in prayer, that Our Lady wanted them to get this completed as quickly as they could This excerpt is from the Spirit of Medjugorje May 2023 issue in the article entitled, A Mystery Solved page 7
MaryTv has reached 48% of their goal for building the TV station. Denis and Cathy Nolan explain more about their project with video at their website https://marytv.tv/donate/ '800 Club'
Cathy and Denis are wonderful people. Maybe one of the biggest Signs that Medugorje is true is that they have managed to keep the Secrets , secret for so long.
