CELESTIAL APPARITIONS

Rama P. Coomaraswamy, M.D.

PART ONE

OUR LADY OF ALL PEOPLES: HOLLAND’S MODERNIST MADONNA

A recent article on the false apparitions of Our Lady at Necedah in Michigan leads one to consider the problem in greater detail - for the phenomena of false apparitions is legion, and seems to be springing up in many different parts of the world. We will limit our study to three such manifestations with which many of our readers are possibly no longer familiar, one Dutch, one Italian and one American, with a brief discussion of the “Marian Movement of Priests” which seems to have originated in Poland. Some will perhaps complain that I have by- passed their favorite Apparition - the Mexican "Portavoz," or "Loudspeaker;" the visions of Clemente Gomez, Stigmatist-Seer of Paimar de Troya; or Our Lady of Necedah, and for this I can only apologize. The false apparitions of Our Lady leads one to consider the problem in greater detail - for the phenomena of false apparitions is, as we have said, legion. Yet, if the principles we outline in these case studies are valid, they can be applied to any and all such phenomena.

Before proceeding further, let me clearly express my belief in the many apparitions of Our Lady that the Catholic Church has approved of: Lourdes, La Salette, Fatima, to mention but a few. In the future such approval by the post-Conciliar church is not likely to occur, for Canon 1399 (which prohibited the publication of new prophecies and apparitions without an Imprimatur) was abolished by the-Sacred Congregation of the Doctrine of the Faith on Wednesday, October 12, 1966, a decision ap- proved by Paul VI on the 14th of the same month (Acia Apostolicae Sedis, 58-1966, 1186). In essence then, the New Church allows the publication of information about apparitions without restriction and without comment.

While a belief in the appari- tion of Our Lady to Saint Bernadette Soubirous is not necessary for salvation, few Catholics would deny its validity. As the episodes have been well studied and documented, we can draw from them a pattern by which to judge other miraculous or supposedly miraculous appearances. What makes this of special value is that we have St. Bernadette's description of the events in her own handwriting. I shall translate one or two pertinent sections from her letters for our edification:

"The first time I had gone to gather wood with two other children. Arriving at the Grotto, my two companions started to cross a rivulet, while I remained alone on the other side. I asked them to throw some stones in the water so I could cross without removing my shoes and stockings, but they told me to cross as they had. I tried to cross without removing them, but found that I could not, so I returned to the Grotto and started to take them off. No sooner had I started to do so but I heard a sound like the rushing of wind. I looked at the trees on the other side of the stream, and saw that they were calm, so I went back to removing my shoes. I again heard the noise, and turned my head towards the Grotto. There I saw a Lady dressed in white, with a blue belt, and a fresh rose on each foot. She made a sign with her finger that I should come near to her, but I was frightened and did not dare. I took my Rosary out of my pocket and tried to make the Sign of the Cross, but was unable to do so, for fear impeded me. Then the vision, taking the Rosary which she had between her hands, made the Sign of the Cross and I started to lose all my fright; I once again took my Rosary and made the Sign of the Cross; from this movement I was completely at peace (tranquille). After having said the Rosary, she disappeared. I then crossed the stream, following after my friends, and asked them if they had seen anything? They said no, and asked 'You, did you see something?' I answered that 'if you have seen nothing, neither have I,' for I feared that I had been a victim of delusion. However, as we were returning home, they asked me again what I had seen. Seeing that they continued to return to this subject, I decided to tell them. Then they told me that I and they should never come back to this place, for fear lest someone wished us harm."

In another account, she states that she told them she intended to return the next Sunday because she felt an "interior prompting to do so." She told her mother of the event, and only with great difficulty obtained her permission to return. Continuing her story in her own words:"The second time was a Sunday. I returned (with several children) to see whether or not I had been misled. Arriving at the Grotto, I went down on my knees and began to say the Rosary. After I had said a decade, I had the same vision. I had brought with me a small bottle of Holy Water, and as soon as I saw her, I began to throw Holy Water on her. The more I sprinkled her, the more she smiled as she gently inclined her head. She again signaled to me and seized with fear, I sprinkled the remainder of the Holy Water on her, and continued saying my Rosary; after I finished she again disappeared . "The third time was a Thursday. I returned with several important people. Arriving at the Grotto, I started, as usual, by saying the Rosary. Hardly had I said a few Ave Marias, when the vision returned. Having finished the Rosary, the vision asked me if I would have the goodness to return for 15 consecutive days, and to go tell the priests to build a chapel on the location. She then told me to drink and wash myself with water from a fountain. I did not see the fountain and she directed me towards the cave where she indicated a rock that I should lift up. Under this I found a small amount of water.. which I drank in obedience, even though it was stale.

"This Queen of Mercy also told me to pray for the conversion of sinners, and this she repeated several times. I asked her every day who she was, but only after the 15 days did she tell me that she was The Immaculate Conception. These were the last words that she said to me, though previously she had told me three other things."

Such then is the story told in its simplicity, a story the truth of which rings true in the very words used, in the subsequent life of Bernadette Soubirous, in the innumerable miracles which to this day continue to be granted at this location, and above all in the approval granted by the Church after exhaustive investigation. Those who take the trouble to re- read the story of La Salette or Fatima, will find once again this same simplicity and dignity. A far different story comes from the current apparitions we shall next consider

OUR LADY OF ALL PEOPLES

The following documentation has been taken from the French book, La Dame de tous les Peuples, by Raoul Auclair, published by Nouvelles Editions Latines, Paris, 1967. Though the absence of an Imprimatur is to be noted, one cannot place to much emphasis on this fact since post- Conciliar theological texts of a most dubious character often carry it. The story given to the public is that a woman in Amsterdam- whose name has so far been kept secret on the theory that it is not the recipient of the message that counts, but the message itself- received a series of fifty-six apparitions of a personage purporting to be the Blessed Virgin Mary, dating from March 25, 1945 to May 31, 1959. (We shall refer to the apparition as the "lady"). Written records of these apparitions were collected by the woman's confessor, a Dominican. The "Message" has had an extraordinary circulation, especially in the form of a prayer, which was dictated by the apparition, and which has been translated into some twenty-nine languages given the Imprimatur, and distributed to some eight million people who have been urged to recite it daily in order to bring about world peace. There is also a picture of the lady who appeared. It was made according to her own specifications, which has been sent out far and wide.

Many quotations are attributed to this lady. As one reads the book certain characteristics become obvious - characteristics that prove these apparitions are quite other than heavenly. Her style of speech is verbose, vulgar (as distinguished from simple), banal, trivial, repetitive (although this by itself would not necessarily be a negative sign), undignified (for example, the pope is often referred to as a "fighter"), journalistic in tone, and punctuated by slogans such as "Peoples of Europe, unite!" In addition, her comments are often political, for example, "England, no, your policy is not good," and to America: "Do not push your policy too far!" "Watch out England!" "Turkey, are you watching out?" The phraseology is often punctuated by such words as "REALISM," or "A SPIRIT OF REALISM" (The transcript uses capital letters constantly). The use of pathos is frequent -that is to say, some dull and commonplace comment will follow a sublime statement, making it all seem trite. Finally, there are occasional snatches of Latin, used for no apparent reason, and often repeating what has just been said in the vernacular.

When one examines the lady's manner of behaving, one finds that she has no more dignity in her gestures than she does in her language. The Blessed Virgin may have simplicity in Her bearing, but never a lack of dignity. She is certainly never agitated. This lady, on the contrary, is continually moving about in an agitated manner, wagging her finger in warning, shaking her head from side to side, gesticulating, pointing at things, tracing out numbers, clenching her fist, and the like. On one occasion she even goes so far as to strike her fists together a number of times and instructs the visionary to imitate her. On another occasion, she pounds her fist on the table.

The visions themself are strangely mechanical and grotesque - everywhere there are non sequiturs. Scenes change with kaleidoscopic rapidity. All is chaos and the atmosphere is that of a nightmare. The same kind of jerkiness exists in the visions as in the lady's messages - odd and in - consequential juxtaposition of episodes that frequently leap from the sublime to the ridiculous. Various things float about through the air. ("Now all sorts of signs appear: little semicircles, hyphens, periods, then a letter like a J, finally other signs that appear separately.") The visionary sees maps of various countries. Arrows appear, as in a documentary film, to indicate where to look... " Then some words appear (evidently as a prophecy]: 'HUNGER' 'POLITICAL CHAOS''DEAD END'."

In this age of journalism and television, many people have become used to ugliness in style, and thus, are insensitive to the incongruities manifested in the Amsterdam visions. Yet, even the casual reader can note in all this an absence of what for lack of a better term one can call "spiritual perfume."

CONTENT OF THE “MESSAGE”

The earlier messages consist mainly of warnings, menaces, and mysterious signs of things to come, interspersed with exhortations such as the lady's words: "PRAYER and healthy ACTION. Not only pray. ACT, WATCH." Much emphasis is placed on action, work, and social concern. The lady says: "An intensive activity must develop - and be propagated among Catholics. Use propaganda; preach in the churches. Intensive action." To the Pope she says: "Insist more and more on social rights... not only words, but ACTS!" (The capitals are in the original). Certainly, the "progressive" Catholics of that era would find encouragement and justification for aggiornamento in such phraseology. But the lady goes even further in preparing her devotees for change.

In another place the visionary sees young priests passing by, marching in ranks. The lady says, "A more modern formation, better adapted to these times... Broader, more social views..." On another occasion the visionary sees the Pope holding an open book which he shows to those around him. The lady says: "many things must change." Elsewhere she says "The doctrine is correct. But the Pope has the authority to change the laws. Let him continue, then... My child, these laws can be changed. They can and must be changed. The distances must be bridged... Let Rome have recourse to modern means in order to win over the spirit of the world."

In 1950-the above examples predate this time - she states: "Announce that the Church has entered upon the good way," and again she asks the visionary to tell the Pope: ..make even more use of modern means. Put them into effect. For Rome the opportunity has come. Make use of it, then... A decree must be promulgated. It will no longer be necessary to be fasting in order to take communion... Listen carefully, my child. Already changes have come about. Others are under study... the DOCTRINE is good, but the LAWS can and must be changed."

In 1951 one finds a new strain added-or rather, repeated again and again. "These times are our times!" Everything is in terms of "These times" and "This world". Again, the visionary is to tell the Church, "Act promptly and make use of modern means." "To Rome I give a warning. To the Holy Father I say: You are the fighter, in these times. Get your subordinates to be broad and understanding in their enterprises and their judgments. It is only in this way that this world can be won over to the faith... I add: Be broad (in your views]. Seek to take your footing in this modern world, and do so in union with Jesus Crucified... the doctrine is and remains. The form and the laws, however, can be changed, with the intervention of the Holy Ghost. Tell this to your theologians... You bishops, can have the sacrifice offered in a more communitarian manner... Many things must be changed in the community, the Church; and they will change... Tell the Pope to propose reforms and to discuss them with those whom he will have chosen. Tell the Pope the time is coming. It is coming now... that he is the fighter, the Pioneer of the New Times."

The lady addresses not only the Pope, but the men of "our times." In the following citation she offers words of congratulation to clergy and religious: "And now I will speak to all priests and a religious: You (the priests] are all apostles; you [nuns] are all servants of the Father, the Son and the Holy Ghost. The lady will reproach you for nothing. She knows very well that she is dealing with human beings." A far cry from La Salette!

Nor is the lady without awareness of racial prejudice. She instructs the faithful through the visionary: "You white people, recognize the rights of the Negroes." Imagine Our Lady addressing us as "You white people.

Now, we have given enough quotations to point out the "conciliar" nature of our apparition-softening up the faithful, as it were, for the changes to come, and most appropriately doing this in the Low Countries from whence so many innovations came at the Second Vatican Council.

Of equal interest in this regard is one of the visions in 1945: The visionary says "I see all sorts of people in the service of religion-students, priests, monks and nuns, etc., filing past in very close ranks. The lady shakes her head and slowly, emphasizing each word she pronounces: 'it is indeed sad to say, but that is worth nothing.' She looks straight before her. Her look is severe. Pointing out to me again all these students, these priests, these ecclesiastics, she adds - and her voice is extremely firm:” “a better formation. Adapt to these times, in a more UP-TO-date, social fashion.” And I see, above the church, a black dove hovering. I repeat: a dove, and BLACK! The lady points it out with her finger: “This is the old spirit. It must disappear.” And it does disappear, for at once the black Dove becomes a WHITE DOVE. “Behold the new Dove.”“

WHO IS THIS “LADY”?

Throughout the earlier visions the lady shows a curious reluctance to pronounce the Holy Name of Mary. At the first apparition, when she is asked; "Are you Mary,?" she smiles and replies: "They will call me the Lady, Mother." In the nineteenth apparition, the visionary suddenly had doubts and asks: "But are you really the Lady?" The lady looks at her smiling, and says: "Let your counselor believe you! He has sufficient proofs." Of the twenty-third apparition, the visionary says: "At this moment, remembering that I was ordered to ask the Lady who she is, I ask and say: 'What must I call you?' She replies: 'Tell them: THE LADY, simply.' And a few months later: "I wish to be called the LADY OF ALL PEOPLES." In February of 1951, she finally uses the Name of Mary, but she frequently associates it with the Jewish form Miriam.: "I AM THE LADY, MARY, MOTHER OF ALL PEOPLES-You can say: The Lady of All Peoples or the Mother of ALL Peoples- WHO IN THE BEGINNING, WAS MARY." Then she gives the visionary her special prayer which was at the time being recited daily by thousands, perhaps even millions of Catholics - a prayer that appears innocuous enough except for one startling phrase:

“Lord Jesus Christ, Son of the Father, Pour forth now Thy Spirit upon the earth. Make the Holy Spirit to dwell in the hearts of all peoples, so that they shall be preserved from corruption, from calamities, from war. May the Lady of All Peoples, WHO WAS ONCE Mary, Be our Advocate. "

“Who was once Mary!” And from that time onwards, the lady continually insisted an the propagation of this prayer. Apparently, the theologians found the idea that the Blessed Virgin used to be Mary a trifle unsettling, and in consequence tried to modify the prayer. This led the lady to protest to the visionary: "Tell the theologians I am not satisfied with the changes they have made in the prayer. 'Mary the Lady of ALL Peoples, who was once Mary, be our Advocate.' That must remain as it is." As the visionary explains elsewhere, The lady says, "She was, once, Mary, the Handmaid of the Lord. Now she wants to be the Lady of All Peoples. "

THE LADY SLIPS

It is interesting to note that the lady says, "They call me Miriam or Mary. Now I want to be the Lady of All Peoples." And: "Because the world aspires to unity in all that concerns the affairs of this world, the Lord and Master wishes to bring Spiritual Unity to the peoples of the world. That is why he sends Miriam-or Mary-and He sends her as the Lady of All Peoples." It is as if the apparition could not bear to give the Holy Name of Mary its just due, but must at every turn minimize its dignity and centrality.

It is of even greater interest that, in the second and third visions, God is called by the Hebrew name "Yahweh." It is almost inconceivable that the Blessed Virgin would use the name "Yahweh" - first, because Catholics never referred to God that title, and second, the Blessed Virgin was born a Jew. The Jews never pronounced aloud the name of Yahweh out of reverence and holy fear.

Two months after the revelation of the Prayer, the lady announced that she wanted a new dogma promulgated. "The new dogma will be the dogma of the Co-Redemptress. I insist on the CO." She wishes to be proclaimed officially "Co-Redemptress, Mediatrix and Advocate." Again and again she asks that the Pope promulgate this new dogma and publicly recite the Prayer. In itself, the request presents no problem, but considering that Rome was at that time considering the proclamation of the Dogma of the Assumption of the Blessed Virgin Mary, it is quite possible that the stressing of another aspect, legitimate in itself, was an attempt to present the definition of the Assumption.

Apart from the jumble of visions purporting to relate to future events, visions that can be interpreted more or less according to one's personal fancy, there were two or three cases where the lady made specific predictions.

The lady confided a secret to the visionary which was to be revealed to no one till after the event: in February of 1958, the lady tells her that Pope Pius XII will die at the beginning of the following October. Since the visionary told no one till after the event occurred, one has no way of verifying such a prophecy. Even if we assume it was true, one may well wonder why Heaven should take the trouble to confide such information to her in secrecy. The death of Pope Pius XIl was in the normal course of things: at his age it could be expected at any time.

At the end of the above prophecy, the lady says: “Do not be afraid, my child: his [Pope Pius XII’s] successor will promulgate the dogma for Co-Redemptress, Mediatrix and Advocate” Here is a specific prophecy which history has proven false.

MARKS OF DIABOLICAL ORIGIN

Last, but not least, there are occasional passages in the text that clearly carry the signature of Satan. For example, the visionary, (one might better use the term medium) is frequently assailed by violent pains or a sensation of extreme fatigue-sufferings which have been defended by partisans of the lady as being those of a sacrificial victim participating in the sufferings of Christ for the salvation of mankind. But what are we to think when the lady grasps the visionary's hand and squeezes it until it hurts unbearably, for long periods of time? The visionary writes: "And my hand is hurting badly! I cannot bear the pain of it. But the lady smiles and leads me further... And I only wish that the lady would let go of my hand! She holds me so hard!" Are we supposed to believe that the person who acts in this manner is the Blessed Virgin?,

In May of 1949 the visionary is shown a great door through which she must pass. She writes: "I shrink to have to cross this threshold. Suddenly, the lady! She says: 'take this step.' Once inside, I can discern a vast circular space. 'This is the black spot,' says the lady. 'You must enter into it profoundly-There is the depth and obscurity of time.' And I see the lady, seated, dressed in mourning, her head covered by a white veil. Her features are withered; her face is wrinkled; she is slumped, bent forward. She speaks and says: 'We are here in darkness. It is the CORRUPTION of mankind.' ... Big tears stream down her face, in the furrows of the wrinkles." here the lady identifies herself with the corruption in fallen man. The Immaculate Virgin Mary, who was conceived without stain of sin, was justly preserved all her life, (and even after death) from all bodily corruption. We are supposed to believe that here she, the now eternally young and celestially beautiful Mother of God could take on the appearance of a wrinkled old woman and identify herself with the corruption of sinful mankind!

Even more remarkable is an episode in which the lady shows the visionary a map of Turkey. "And here is what I must do, according to the lady's command: my two hands, like paws with claws, placed solidly on the map. My arms: as if they were paws. The lady says: 'Represent that. Be like a beast, its claws on Europe, ready to spring.' The Beast looks to the right, to the left. Very slowly the paws let go." Here the lady turns her chosen instrument into a Beast. Her hands become paws with claws! How is it that people can- not see in this a manifestation of the hideous and infernal?

In April of 1954 the visionary is given to witness this: "The lady stretches forth her right hand and gives it to me to contemplate. And here is what I see: I see, in her hand, a very large pair of dice. Now, shaking the hand holding the dice, she passes over the globe [of the world]. She says: 'The hand of Satan holding a die passes over the whole world.' " Here the lady announces her identity so clearly that no one should fail to see it. Can any serious person imagine that Our Lady would ever imitate the gesture of Satan, or speak such words to describe the gesture she had just made? In one of the last visions - that of May 1957, a triumphal cry escapes the lady's lips.- "How real and great is the power of Satan!”

CONCLUSION

Such then are the salient characteristics of the Amsterdam apparitions. The disquieting features are wrapped in a padding of conventional statements that serve to disguise them-it is only our juxtaposition of the pertinent passages that makes them startling. They are poison for the un- wary. Certainly, some of the lady's statements are true-she is obliged to mix truth with falsehood, for if she did not, no one would be fooled into accepting her as authentic. But the truths she speaks of are seen as in a crazy mirror, with the proportions falsified and distorted.

Once again, we note well the "conciliar" character of these revelations since they pre-dated Vatican If by some years. While traditional Catholics would reject this apparition with ease, one wonders show many liberal and progressive Catholics-both among the laity and the clergy - were in fact taken in. Certainly, this lady must have been pleased with all or most that occurred in the Church during and after the Council.

It is of interest to follow the Church's attitude towards this apparition. According to Father Lawrence S. Brey (Signs and Wonders, published by World Trends in Australia), "they were either condemned or declared to be non-authentic." But later, his authority notes that "the Dutch Bishops reportedly reversed themselves," and, around 1971 they "declared the apparitions genuine."

Whereas in true apparitions - of the Blessed Virgin, Mary reveals herself in consonance with the Beauty and Mercy of God, the Amsterdam apparitions emit an aura of agitation, alarm, triviality, and downright ugli- ness. Even if modern man has become so hardened by the un- loveliness of our "modernized" civilization as not to be struck by the lack of beauty and serenity of the Amsterdam visions, there yet remains one infallible touchstone which any properly instructed believer should be able to apply: Although the Devil can upon occasion say something intelligent or true to serve his own devious ends, the Blessed Virgin Mary can never say anything that is stupid or false.

PART TWO

MAMA ROSA AND THE HEAVENLY MAMA

It has been said that while the Devil possesses the power to imitate a true miracle, and has the ability to preach lofty doctrine when it suits his evil purposes, he is incapable of producing both doctrine and miracles on the same high level at the same time.

Beginning in October 1964, Mama Rosa Quattrini claimed she received visions of the Blessed Virgin Mary at least once a week, and while the author only has data up to March of 1969, similar apparitions continued until her death, and are said to still continue for the sake of her followers.

The apparitions at San Damiano began with an impressive .”miracle." According to well- documented reports, a pear-tree heavy with autumn fruit, suddenly flowered and remained in bloom for seventeen days. If this prodigy were indeed from Heaven, than the message it served to introduce must needs be in no way inferior to it in beauty and spiritual significance.

But the message of San Damiano is disappointing in both form and content. It subsitutes quantity for quality-yet in such an apparently pious and "traditional" manner that many Christians of good will are led to believing in it. This is what is singularly distressing about this apparition - at a time when the Church is passing through the greatest crisis in her long and venerable history, fervent Catholics who suffer agonies over the changing of Church laws and the destruction of the liturgy, are tempted to seek refuge in the shallow comforts offered by the apparitions at San Damiano.

San Damiano is not, like the Amsterdam apparitions, obviously modernist in intention, nor is it flagrantly vulgar or ugly. it is more subtle, disguising its non-heavenly character under a flood of pietism. That the message of San Damiano is aimed at traditional Catholics is evident, not only from its supposed adherence to standard Church doctrine and practice, but above all, from the personages represented in Mama Rosa's visions: the Blessed Virgin Mary, St. Michael, Pope Pius XII, Padre Pio, Angels, assorted Prophets and Martyrs. If some find the presence of Paul VI a discordant note, one must remember that for a long time traditional Catholics placed a great deal of faith in him, and the apparition would have no function unless it was to assure the traditional Catholic that he had an obligation to go along with the post- Conciliar Church out of "obedience." What better technique than to mix in Paul VI with those of unimpeachable orthodoxy?

What strikes one most about the style of the visions is their sentimentality and verbosity. It has been argued that the Blessed Virgin Mary has, as it were, come down to the level of our times in order to save us. It is for this reason-so it is said- that her "message" is couched in terms so sentimental and platitudinous in order to appeal to the simple. But this atmosphere of "familiarity" has not been characteristic of any of the previous approved Marian apparitions, whose messages have nonetheless reached the simple and uneducated - and this without Heaven stooping to such undignified means. In the true Marian apparitions there may be simplicity, but not at the expense of intelligence.

Beyond this, the message of San Damiano reflects a typically Italian love of the baroque, the florid and the dramatic in its stvle - it's a bit like an Italian opera. All is offered on a superficial level. There is nothing offered in the way of nourishment for the intelligent or contemplative Christian.

In any message claiming to come from the Blessed Virgin, there must be somewhere in it a transcendent element, the purpose of which is to lift souls above themselves, to give them something truly celestial. But at San Damiano, it is always a repetition of the same banalities and platitudes, poured forth with the same cheap declamatory effusiveness. The attitude of awe in the presence of the sacred is entirely lacking-all is

CELESTIAL SCREENPLAY

Most of the citations given below are taken from the scrupulously accurate French book Presence de la tr6s Sainte Vierge 6 San Domiano, by J. Gabriel (Nouvelles Editions Latines, Paris, 1968); the remaining few citations are from the mimeographed leaflets published by the Friends of San Damiano, Fribourg, Switzerland.

It is worth noting that the original messages are in literary Italian, but contain certain faults of grammar and syntax, as if Our Lady was not able to speak the language gracefully and properly. When repeating a word that she is not sure of, Mama Rosa may give a wrong vowel to a syllable. Such mistakes were never made by true visionaries, uneducated as they may have been, such as St.. Bernadette. Many, like Catherine Emerich, have spoken flawless Latin,-a language they did not know-when in an ecstatic state and especially when quoting a heavenly source. it is therefore somewhat surprising to find heaven having unusual difficulty in getting its message across. In June of 1967, for example, we find the “Blessed Virgin” voicing her dismay in these contradictory terms:

“You ;do not listen to my maternal words! You do not listen! You transmit them erroneously! There are so many who betray me! But I pardon you all! So many souls listen to my words, then announce them and spread them all garbled! You transmit them erroneously!”

Again, we note the "forgiving" attitude of the vision, that is to say, forgiving without any demand for correction.

We find the visions full of pathos and other excesses, such as the tendency to multiply descriptions of insignificant de- tails and directions for photo- graphers. For example, Mama Rosa tells us "the Archangel Michael asks that when you see the sun so dazzling, you take photographs. Then you will understand." Imagine the Arch- angel giving directions for a .'photo opportunity" like some politician's press secretary.!

This sort of detail abounds at San Damiano. At the third glorious mystery (the crowd is reciting the rosary), Mama Rosa gives the explanation:

The Mother from Heaven says why St. Michael said you must take photographs: because, when we began the Rosary, in a ray of the sun that appeared, there was the Eternal Father and he had in His hands a big sphere with flags of all the nations. He calls them all to prayer and penitence. And the Holy Ghost, in the form of a Dove, came onto the pear-tree and took a leaf. You see, there where the Rosary is, there was the leaf. The Dove pulled at the rosary, took the leaf and carried it and put it on the Eternal Father’s globe.

The fourth time there was another bishop or a pope, I don't know, I did not recognize him; he carried the Blessed Sacrament in a great light, surrounded by all the angels.

“The second time when the sun shone strong there was Jesus with the lamb. Jesus was seated. He had the lamb and carried it on his shoulders, which means that he wants all souls, even those who are most astray.”

“The third time there was the Pope Pascelli who raised very high a chalice (and held one hand above the chalice) that a great troop of angels adored.”

“The fourth time there was there was another bishop or pope, I don’t know, I did not recognize him; he carried the Blessed Sacrament in a great light, surrounded by all the angels.”

“The fifth time there was Jesus with all the apostles...”

This sort of celestial screen- play continues till Mama Rosa explains: "All that-if you have photographed the sun when it was so dazzling-the Mother from Heaven says that the Eternal Father wished to give these signs." (January 19, 1968).

And so, at San Damiano, we are asked to believe that heaven will condescend to speak, not only of modern mechanical gadgets such as cameras, but indeed, wishes that its signs be made manifest through them - and not directly. Such is hardly in keeping with the timeless dignity of the sacred. Yet, the "Blessed Virgin" repeats this bizarre request again and again: "I repeat to you so many times, you must, you must, you must take photographs in my presence." (March 31, 1967); "The Heavenly Mama asks: 'Have you Photographed?... (,May 21, 1967); and again, the ''Blessed Virgin'' insists: "Photograph. Photograph the sky. Photograph the Sun.” (No date).

Some of these photographs have been published (Miraculous Lady of the Roses at San Domiano, Italy), and are of a dubious character. One for example, shows a dead tree behind the "miraculous" well with a chalice turned upside down on it or so the caption informs us. The photo, said to be from the Madonna, could as well be from Satan himself.

We have mentioned the melodramatic quality of much of the material. For example, "Mama Rosa announces that there is now an Angel with a card in his hands that announces: 'sons of the whole world, in the name of the Heavenly Mama, prepare yourselves..." (Dec, 22, 1967) Perhaps the angel was too embarrassed to use the over familiar title "Heavenly Mama." .

At times the material sounds like a diary. For example, the "Blessed Virgin" says:

“This morning I pleaded with the Eternal Father so much to have pity on His children; I pleaded with Him so much, with all the host of angels and saints. Me gathered round Him and asked for pity and mercy." (August 15, 1967); "Pray, and be insistent with the Eternal Father. He is present here with us." (October 16, 1967); "This morning, between six and seven o'clock, my children, I went to Purgatory with St. Michael. I freed many souls." (July 15, 1967); "Look, my sons, those white vapors up there in the sky, that make a circle like this (Rosa makes a gesture ,with her hand). They are all the souls whom I freed from Purgatory yesterday and this morning. These souls are all coming to pray around this well." (July 16, 1967 - with a photograph of some cloud formations as proof.)

SOME THEOLOGICAL ERRORS

Sometimes she slips up on her theology as she states "I weep, I weep so much! so much! (So many exclamation points!!!) on the Way to Calvary to see my Son die on the Cross to save humanity. And nobody listens to me, not even the righteous." Not even the righteous?

Or take the passage when "Jesus" says: "the warning has already begun. You must understand that it is the beginning of terrible trials of anguish and tears, for the Eternal Father no longer listens to Me, nor to My Heavenly Mother." (June 9, 1967). Are we to believe that the First Person of the Blessed Trinity no longer listens to the Second, or that Our Lord has somehow been suspended from his office of Eternal Mediator?

Another example of theological error is found in the following passage: "My Son died on the Cross. If He came again on this earth, they would do worse to Him, yes, really." (June 9, 1967). The problem here is that, since the Passion and Crucifixion of Christ were at once symbolically and really the synthesis of all possible suffering - a suffering of infinite degree - it is obviously impossible that another form of torture and death could be "worse."

Be assured, dear reader, that the "Lady" has not just made a slip of the tongue. For again on August 12, she informs us that "My heart is so afflicted, my sons, by the grave sins that are committed on the beaches, above all, by so many sins of impurity that make me weep tears of blood. And my Son Jesus is rent with anguish, more so then when was on the Cross." Again, note the admixture of truth and error coming from the mouth of this "Lady." It is certainly true that the sins of impurity that occur on beaches offend God. But it is absurd to say that Christ in Heaven is suffering greater anguish because of this (to say nothing of the anguish the NOM causes Him) than He suffered during His Passion on earth.

Mama Rosa says in another place: "Now, the Heavenly Mother says: 'Quick!' She is leaving and going to other visionaries, all over the world; yes, in Russia also." (August 15, 1965). What a graceless passage from a woman supposedly kneeling in the presence of Our Lady. Imagine the Queen of Heaven saying "quick" as she rushes to visit her other visionaries - no bilocation here.

PLASTIC BARRELS

Perhaps the most incongruous scene is the following, in which "St. Michael,, urges all pilgrims to come and take home quantities of water - described upon another occasion as "the holiest in the world"-from the “miraculous well." Mama Rosa says:

The Heavenly Mother is present with St. Michael, the Archangel. St. Michael the Archangel speaks in the name of the Eternal Father: 'I announce that everyone must prepare big plastic barrels, to come and take much water, and prepare little basins. When the terrible moment of discouragement comes-because they have not listened to my words-there will be so many ugly things-put this water in little basins, and put your face in it and you will be safe!'

That the Eternal Father Himself should, through the intermediary of St. Michael, make such an announcement is already an extraordinary thing - that He should specify that the barrels be made of plastic is utterly beyond belief. And one cannot but suspect that the earnest pilgrims are being slyly made fun of when they are told in case of danger to put their faces in little basins of water.

BLESSING THE NEW MASS

We have mentioned -before that it is a characteristic of the post-Conciliar apparitions to give full approval to all the changes. Of course, they will criticize the "abuses," and even certain members of the hierarchy, but never the Conciliar or post-Conciliar documents. . Thus we find among Mama Rosa's apparitions an occasional guest appearance by Paul VI, ,Who, though still living at the time, seems to have been canoriized in advance. The "Blessed Virgin" says: "Pope Paul, my favorite, who loves Me so much, and whom I love so much!" (May 13, 1967) In another passage we read that on September 1, 1967, "Jesus" kisses Paul VI on the forehead. And presumably unbeknown to his real self in Rome, the "Pope of San Damiano" gives his blessing to the crowd of pilgrims and, on at least one occasion, even accords them a plenary indulgence without the usual conditions specified. As Mama Rosa tells us, "The Holy Father sends his blessing in the name of the Mother from Heaven, in the name of the Father and of the Son and of the Holy Ghost! 'He sends you the blessing with a plenary indulgence', says the Heavenly Mama." And so the stage is well set. We have the faithful saying the Rosary; we have innumerable examples of Pius XII, St. Michael and other angels witnessing to the truth of the apparitions. We see thousands of faithful making pilgrimages to San Damiano. And we are told in an apparition in August 1967:

“The Holy Father presents a big book to the Heavenly Mama. This book is the New Missal. The Heavenly Mama blesses the book, and smiles at the Holy Father and she says that priests must celebrate Holy Mass with great piety."

Thus we have heaven itself coming down to bless the New Mass . The message of San Damiano has another theme worth noting-one that gives it, in the eyes of its devotees, a superiority over all previous Marian appearances: it is that the "Blessed Virgin Mary" has now come down to earth, and is, as it were, literally and centrally present at San Damiano, where she will continue to manifest her presence till the end of the world. It is here that the Heavenly Mama says: "Remember, my sons, that I want a Great Sanctuary here, with fifteen altars, the fifteen Mysteries of the Rosary," and "Jesus" says, "This place will become the center of My Heavenly Mama for the whole world." (And here we see, not only Mama Rosa, not only popes and angels, but Jesus Himself, addressing this apparition "My Heavenly Mama.")

I n accord with the magnitude of such an unprecedented event, "Heaven" exhorts the pilgrims to notify the entire world that all must recognize the authenticity of San Damiano, and come there to the feet of the "Heavenly Mama" -and this without delay!

“Mama Rosa tells us that the Archangel Michael is present and that he has announced that in the direction of the sun there was the Holy Trinity and a holy Martyr with a great banner, part purple and part white, with a red inscription on it and these words: 'Penitence, prayer, sacrifice, Eucharist. Pray, pray, pray, speak out!' The Archangel Michael: 'If you speak out, they will understand that your Mama is on earth in the midst of you...”(December 22, 1967).

REVISING THE ASSUMPTION

And for her part, the "Heavenly Mama" announces the theologically impossible, a reversal of the Assumption: "I have left my son Jesus in heaven to come down to earth in order to save you... " (Dec. 22, 1967); "Up there in the sky, on this day, December 8, I had such joy and gladness! But I came down to you, to save you all!..." (Dec. 8, 1966). "I have left my Son up there in heaven where I enjoyed eternal felicity, to come down to save you!..." (Dec. 15, 1967). "For years and years I have been on this earth, more on earth than in heaven, and you do not listen to me." (July 7, 1967).

And even "Jesus" plaintively adds, "it has been for such a long time that My Divine Mother has been on earth. It is fifty years, truly on earth, that she has been traveling through the streets, the houses, that she has been making meetings for prayers, because she wants to save all her sons." (Dec. 2, 1968).

In another place, the Heavenly Mama's orders become even more bizarre:

“Speak! Speak out without human respect - that I come here into your presence. For all must know it. Write my children, speak! Announce my Coming! (Nov. 17, 1967) “March, speak, act, write! - Make me triumph throughout the whole world! (Many times)

I count on your fidelity, on your aid to make me known and to attest to my presence on earth - in terra - I repeat. I am in the midst of you ... Be united with all the people who have listened to my call, from whatever city, from whatever country they may be. Be united, my children. Form a united front for my defense. It is already the hour to work towards this end. It is the hour to remain united, strong, determined to make me known and to affirm my presence in the midst of you. To this end, work, march, write, spread my word. It is the hour when the bishops are taking notice of me, recognizing that I am amongst you, on earth-in terra-Do not fear, because I will always be with you, in whatever place you march for my cause ... Pray, act suffer all in order to make known my presence on earth amongst you. Begin, inform the bishops who are about to meet in Rome of my desire, of my will. You must act, there is no longer any time to lose. Set to work. That is the task of all those who have heard my messages. Courage, faith, and get to work under my protection... It is up to you to get the visionaries and my apparitions recognized and thus to make me triumph on earth. Insist on this to your bishops. And this without delay." (Sept. 6, 1967).

Here we have Our Lady, a woman who spoke but seven times in all of Scripture, giving a prolix tirade.

Accompanying the insistence on the real presence of the Blessed Virgin at San Damiano is an undertone of menace, concerning not only world catastrophes to come, but also more particularly the fate of those who do not believe in the apparitions. The "Heavenly Mama," after telling us of the "coming of the Universal King," and the "great Light" which only the devotees of San Damiano will be able to bear, warns us:

Be ready, ready, my sons. The hour has struck!" ...The hour has struck! The hour has struck! The Eternal Father will temporize no longer ..... .. When that hour comes when they will put into your hands the palm of martyrdom, how will it be with you? if you have not come here to take strength, courage, faith to withstand struggles, tribulations, the cross, persecution, war, earth- quakes, plagues, famine, if you have not strength, resistance, what will become of you?"

UNAVOIDABLE CONCLUSIONS

In view of the unique claims of San Damiano, one would expect to find there a message, both original and profound. Instead, we are offered nothing but the superficial banalities and platitudes, with no element of that "divine perfume" which characterized the true Marian apparitions. At San Damiano all is publicity, propaganda, congratulations and flattery, with blessings and pardon lavished indiscriminately upon all-upon believers and non-believers, virtuous souls and unrepentant sinners alike. The Blessed Virgin, in fact, does not bestow her favor quite so easily, for the Divine Mercy never lowers itself to the absurd at the expense of sacred dignity.

In the "messages" of San Damiano there is nothing directly spiritual, but only the vaguely psychic. In those few passages which are least offensive, the content never seems to go beyond what we would expect to find already present in the soul of a confused Catholic who has only a rudimentary understanding of the truths of the Catholic faith. If a person can believe in a piety which exhibits neither sanctity nor intelligence, he can believe in San Damiano.

Mention should also be made of several other curious points. For example, there are frequent references to contemporary youth, in which "Heaven" reflects the all-too- prevalent modern attitude of excusing young people from their sins on the grounds that they need to be "understood" and spoken to with gentleness."

Again, among the titles given to Mary at San Damiano we find: "Mama of the Universe," "Queen of the Dead," and "Spouse of the Eternal Father", titles which are odd, to say the least. As well, the normal relationship between Jesus and Mary is frequently inverted: His role at. San Darniano often seems to be that of promoting devotion to His Mother, whereas at legitimate apparitions it was Our Lady who promised devotion to her Son.

The shallowness of the message itself is artfully camouflaged by an aura of the supernatural. signs and wonders seem to abound at San Damiano: the healing of the sick, conversions, reading of consciences by Mama Rosa, flowering of red roses on white rosebushes, photographic phenomena, signs in the heavens.

Of these last, the most striking is the alleged turning of the sun. On many occasions, pilgrims, individually or collectively, claim to have seen a repetition of the Miracle of Fatima. In fact the entire affair from start to finish at San Damiano seems to be a shoddy imitation of Fatima. The extravagant repetition at San Damiano of certain outward features of the genuine and great miracle can only do a disservice to Fatima by taking away from its uniqueness and grandeur. Thus, one can doubt whether the phenomena at San Damiano are caused by heavenly means. At the beginning of this study, the question was raised as to how such apparitions that en- courage devotion to the Rosary, to the Blessed Virgin, to St. Michael, the Guardian Angels and the Eucharist, could be of diabolic origin. Indeed, one may well ask in the presence of so many reported conversions and reawakenings of piety, what interest the Devil could possibly have in producing such effects on souls.

In my opinion, it seems that the foregoing effects are a small price to pay for getting the traditional Catholics to accept and recognize the legitimacy of the post-Conciliar Church. Such places as San Damiano are pious outlets provided for all those conservative Catholics who are horrified at what some post-Conciliar organizations like to call “abuses."

Beyond this, the souls converted by such phenomena are henceforth indissolubly linked to San Damiano-that is to say, San Damiano henceforth becomes the cornerstone of their religion. When once a man has regained some aspects of his faith thanks to the phenomena of San Damiano, he returns there, hungry for more. Such being the case, it would hardly be difficult for the Devil, when the time is ripe to lead a great number of these souls into still more grievous errors. Those who argue that it is never harmful to induce individuals to say the Rosary should consider that, just as it is taught that evil allowed by God can only be a temporary part of a greater good, and that this evil is "dissolved" in the final and decisive good, so also, the Devil believes that the inverse is true. The good permitted by Satan in his devious policy is only the temporary part of a greater evil. This good is eventually integrated and dissolved in an evil which the Devil in his rage falsely pretends will be final and decisive.

PART THREE

VERONICA AND THE ‘LOURDES’ OF AMERICA

Our previous articles about the alleged apparitions at Amsterdam and San Damiano revealed a set of characteristics which seemed to be common to both. When we examine the events at Bayside, New York, we see clearly that the same pattern developed at the place that its advocates call "The Lourdes of America."

On the day that the American Presidential candidate, Robert F. Kennedy was shot in California, Veronica Lueken, the' 54-year-old mother of five children, responded to a radio appeal for prayers and, it is said, experienced the perfume of roses in her car while she was driving her husband to work. A short time later, St. Theresa is supposed to have appeared to Veronica and her 10-year-old son Raymond, at their home. Raymond himself died tragically 5 years later.

After the "vision" of St. Theresa, other "visions" began to occur: "One of the earliest ones, was a vision outdoors in New York, and in the sky, of a hugh cross, which dissolved itself into the thorn-crowned head of Christ, so close in proximity to her that she could 'see the stubble of His beard, where it grew, out of His chin.' This vision took place while she was walking with her shopping cart, down Springfield Boulevard" (Roses, April 1, 1978). On April 7, 1950, "Our Lady Herself appeared to Veronica in her home ... informing her that she would appear on the grounds of the old St. Robert Bellarmine Church in Bayside on June 18, 1970, that vigils of prayer be held there, and that full directions be given to the clergy of the parish to prepare for Our Ladv's first visit there. Our Lady also requested that a Shrine and Basilica be erected on this Her chosen Sacred Site, which was to be named, 'Our Lady of the Roses, Mary, Help of Mothers'. She promised to come on the eve of the great feast days of the Church, which dates would be given to Veronica beforehand. The Blessed Mother also instructed Veronica to disseminate the Messages given to her throughout the whole world."

The same source (a pamphlet published by Our Lady of the Roses Shrine, Bayside N.Y.), tells us that "Upon Heaven's request, the location of the apparitions has temporarily been changed to Flushing Meadow Park in Flushing, Queens, the former World's Fair Grounds, at the marble monument of the Vatican Pavillion. The vigils of prayer on the new grounds are held from 8:30 to 11.30 in the evening on the eve of the feast days, some 28 or 29 times a year. Our Lady has requested that the Rosary be recited aloud by the crowd during the whole of the Vigil, except when Jesus gives His messages. All are requested to kneel in the presence of Jesus. The messages are repeated word for word by Veronica. Veronica also describes what she sees. All is recorded by tape..." The purpose of the Vigils "was to pray for Paul VI and the clergy of the world."

"Heaven's request" to hold the Vigils at Flushing Meadow Park, and incidentally, at the exact location where Paul VI celebrated Mass when he visited New York in 1965, came after an uprising of local home owners over the question of the innundation of huge crowds of pilgrims attending the vigils, since the apparition site happened to be the lawn of a church in a residential area of the city, some bitter public scenes between the two opposing factions, the pilgrims on the one hand and the Bayside residents on the other, took place in May of 1975, and as a result, the locality of the vigils was changed..." (this from another of their approved publications)

In the April 1, 1978 issue of Roses, the official publication of the Shrine, Veronica describes the scene during one of her ecstasies. "Our Lady is coming forward. She is floating. She doesn't walk. She's floating for- ward with Her hands joined together in prayer. She looks so tiny and fragile this evening, oh, like a very young girl. She's smil- ing. Our Lady is smiling... . Our Lady has her rosary dangling from Her fingers. Her beautiful Rosary with the golden Our Fathers and the white Hail Mary beads. Our Lady is looking to Her right and Her left. She is smiling, very soft, a soft smile, but a sad smile upon Her face. Now Our Lady is taking Her Rosary like this, with her crucifix - it has a beautiful golden crucifix-and extending it forward in front of her like this, and making the sign of the cross: 'in the name of the Father and of the Son and of the Holy Ghost'. Now our Lady is placing the Rosary about Her waist -she did not say it.She has a beautiful deep blue sash about Her waist. Our Lady is now fastening Her rosary onto it. She is touching Her first finger to Her lips, which means to listen well." The "Lady" then speaks:

“My child and My children, I have wandered with great speed to and fro across your earth gathering My children who will listen to Me in the last stages of My pleading to mankind. Yes, My children, I say the last stages, because you are fast approaching the close of your era... 0 my children, if you only realized and acted upon My counsel! If you only realized what is coming fast upon you! Be it known to you in the past that there will be many eruptions of nature resulting in hurricanes, whirlwinds, floods, great heat and plagues upon mankind...” “My Son died a cruel death upon His cross for you. He could not die for all, for only many, for on ly many have made themselves ready to come across the veil. Though We wished in Our hearts, all of Heaven wished that man would all turn from his ways, ways that offend the Eternal Father much, and return onto the narrow road that will lead him directly back to the Eternal Kingdom of Heaven - however, man has chosen to set himself upon the wide road filled with earthly pleasures..."

THEOLOGICAL ERRORS

Already in the foregoing we see the element of theological error and heresy. Christ did die for al l -though many rejected the saving grace His sacrifice provided. It seems most unlikely that Our Lady, Queen of Theologians, would make such an error, but then, the issue of "Many” vs. “All" was rampant among her listeners. But now we come to the main theme:

“My children, My Son's Church is passing through a terrible crisis. Please do not abandon it in these days of darkness, but stay and fight with prayers, good deeds, works of mercy and good example ... The forces of evil, 666, are firmly entrenched in Rome. Many cardinals, the Red Hats, have fallen, and they now mislead many of the Purple Hats, the bishops ... Pray for your bishops, your cardinals. Pray for your priests and your pastors... They are the major source for attack now by 666. Yes, My children, 666, Lucifer and his agents entering into human bodies to bring about the fall of Rome to the enemy. Pray for your bishops that they be given the grace in the light to know how deep they have fallen into the darkness... My children, the forces of evil 666-and 666 1 repeat is Lucifer and his agents loosed from hell now to do full battle with the children of God. Lucifer knows that he has been given only a set time, and his time is groa-ing short... I repeat, My children, and I call you My children for reason. For unless you remain as children in heart, simple, devout, with piety, trusting in Jesus without question, unless you remain as little children, you cannot enter into the Kingdom of Heaven. My children, many of your brothers and sisters are selling their souls to get to the head. What does it matter if you gain all of the world's graces, and they call them graces, but how they foul the supernatural! It is no grace, My children, to achieve worldly acclaim and fortune..."

We see that the “Lady” handles the English language at Bayside no better than she handled Italian at San Damiano. And now Veronica continues with her description of events: “Our Lady is now taking Her Rosary from about Her waist like this, and extending it out and making the sign of the cross... Our Lady now is turning to Her right and She's floating over across the sky to the first tree, and Our Lady is bending over and making the sign of the cross... Our Lady is turning now to Her left, and She's pointing up to the sky, and Michael is coming down. He is a tremendous size! He’s, oh, a real warrior of Heaven. Beautiful! I can't explain his face because I can't see it well, not like Our Lady's. He is all encased like in white and a glaze, like a haze of white all about him. Just beautiful!... now Our Lady is going over to Her left side, that would be our right side. She's floating across. Our Lady does not have to move Her feet, I notice; She's just standing still, but She's carried like on the wind, clear across the sky. Our Lady is bending over and making the Sign of the Cross with Her Rosary... Now Our Lady is plac- ing the crucifix across Her chest to Her heart." The "Lady" again speaks:

“My children continue with your prayers of atonement. They are sorely needed." Pause. "You must not forget, my child, JACINTA, 1972 (capitals in the original text) . I spoke with the child and told her of the fashions that would come to the world that would displease the Almighty Father very much. These fashions would lead many young onto the road to perdition..."

UP, UP AND AWAY

During the same seance we find the "Lady" flying about still more... "Now, Our Lady is going high up into the sky, very, very high, and She's standing there now looking about and now She has Her Rosary in Her hands, and I can see She's moving her fingers across the beads... Now Our Lady is nodding her head. Our Lady-'My child and My children, continue your prayers of atonement.' "

Veronica continues: "Jesus is coming forward. The sky is very bright. the light, it just seems to exude from Him." Then we get a minute description of the garments he is clothed in. "It's very windy and the cape is blowing. Jesus is gathering it up now...Now Jesus is looking about Him as He is turning His head now to the right. The wind is blowing His hair out. It's quite long. To His shoulders and very loose and full. Now Jesus is turning over to His left. He looks really magnificent... Now Jesus is touching His lips with the first finger of His right hand."

After this rather lengthy introduction, the “vision” speaks at last::

“My child, I am not going to burden you with a long discourse this evening. Needless to say, My Mother has done very well with Her counsel to the children of the world. Your world is proceeding onto a road leading to a crucible of suffering. It will be a way of cleansing for mankind. All that is rotten shall be shaken from the vine... "

The opening phrase of the foregoing sounds like something an after-dinner speaker would say at a Rotary meeting. In any case, the “message” follows:

“My children, I repeat anew to all. Conform to the world and you will die on the vine. Conform and you die on the vine. I will explain this, My children, simply to you. If you choose of free will to join those of the world who havee now given themselves to Satan, you cannot remain on the tree of life, but you must become a cosort of Satan and an agent of Hell in human form."

The foregoing is certainly not a statement momentous enough to justify an apparition. Does not Holy Scripture speak more eloquently? The “vision” then seems to advocate Luther’s heretical notion of justification by faith alone, saying, "it is only through great grace that man shall be pushed over the veil, into Heaven, the Eternal Kingdom. Graces are given in abundance for the asking. Believe, my children, just believe, and you will be given the way." (It is interesting to note that "beyond the veil" is a phrase which appears in the language of clairvoyants and mediums).

The "play-by-play" description continues: "Now Jesus is turning to His right and He's floating across the sky. Our Lady now is coining down through the right side of the sky, just beyond that hugh crowd... Jesus is looking over now to the right and the left, and He's bending down now and looking all about Him." Then we find "Jesus is looking over and He's pointing up to the sky with His hand, like this, and there is appearing in the sky a large picture of a globe, a huge ball with a cross on the top of it. And it's just above us directly overhead, a hugh ball with a cross on the top. Now Jesus is taking His place. Jesus is on the right side of the ball, and then Our Lady is standing on the left side of the ball, each on both sides of this hugh globe... And I can see the outlines of the world, you know, the countries upon the globe..." Soon there is a "dove" flying around and lighting on the globe. Jesus terminates the description with the admonition: "Now my child and My children, continue with your prayers of atonement." What a kaleidoscopic series of events to crowd into one evening; and this goes on some 29 times a year!

PLASTIC SURGERY

At this time there was much opposition directed against Paul VI for the many doctrinal and liturgical innovations he had approved. It was becoming clear that the drastic changes had his full approval. His reputation had to be protected, and the faithful further duped. Hence we have a series of messages that reach the height of absurdity. Clearly, all the "good" achieved in the Bayside vigils had to be placed at the service of this important end.

The "Lady" informs us through Veronica: "My child, I bring you a sad truth, one that must be made known to mankind. Our dear beloved Vicar, Pope Paul the Sixth, he suffers much at the hands of those he trusts! My child, shout it from the rooftops! He is not able to do his mission. They have laid him low. My child, he is ill, he is very ill!!! Now there is one ruling in his place, an IMPOSTER, created from the minds of the agents of Satan. Plastic surgery, My child, the best of surgeons were used to create this IMPOSTER. Shout it from the roof- tops! He must be exposed and removed! Behind him, My child, there are three, who have given themselves to Satan (Casaroli, Benelli and Villot are named). You do not receive the truth in your country and in the world. Your Vicar is a prisoner!!!... The appearance in public is not Paul the Sixth, it is the imposter Pope. Medication of evil has dulled the brain of the true Pope, Paul the Sixth. They send into his veins poison, to dull his reasoning and paralyze his legs..." (Capitals and exclamation points were in the original.)

On July 1, 1974, Veronica has yet another vision, that of "Pope Paul VI, nailed to a cross that was being dragged by long cords. Those dragging the cross were Cardinals, Bishops and Clergy. Our Lady then explained, 'this scene is the present. Our Vicar and your father on earth is being crucified by those who have pledged themselves tofollow him in obedience.' "

Shortiv after this Veronica was declared to be "pure and spotless by the Mother of God Herself. She stated that when Veronica dies, her soul is destined to go immediately into Heaven to enjoy the Beatific Vision, without Purgatory. This shows the holiness of Veronica... Veronica who is addressed by St. Therese as 'my sister,' must be ranked with truly great Saints." Once again we have an example of deviation from the doctrine of the Church. No one can be declared a saint before they die, and this for the simple reason that they retain their free will, and hence their ability to reject the truth. Of course, one must consider the possibility that Veronica no longer has a free will-but even then, one must question just who controls it.

Elsewhere, the "Lady" and her cohorts are full of criticism for the Pentecostal movement and occult societies. She voices sadness about the loss of respect being given to the Eucharist, objects to Communion-in-the-hand, and to nuns wearing miniskirts. Practically all the "abuses" that post-Conciliar Catholics have been subjected to are covered at one time or another. . But nowhere is the New Mass criticized. Once again we get the "Lady's" message: "I must also warn you so that you do not have hindrance to your mission that there will be many false prophets in the world... therefore, it would be best if you do not go about seeking the supernatural elsewhere...You will all remain in your parish churches. Though you may not understand all of My directions and counsel, you must accept this counsel; for the Eternal Father sees into the future and makes His plan in accordance." Here we have a clear cut appeal - nay a command-to all those who are upset by the innovations: they are "ordered" to remain in the New Church.

We have mentioned that at San Damiano there was a deliberate attempt to imitate the events at Fatima. Here at Bayside, we see the same pattern. thus Anne McGinn Cellis, writing in Sancto Maria, tells us that on June 12, 1976, "the pilgrims (from Canada) say the sun, blazing in the sky, well before sun-down, suddenly became like a pearl disc, upon which one could gaze without the slightest discomfort, and then, as at Fatima, dif ferent pilgrims witnessed different phenomena-all of it fantastic-and spectacularly beauti ful... the precise length of time of the duration of the Fatima miracle."

GADGETS GO TO BAYSIDE

The "Lady's" love of gadgetry is manifested not so much by her references to Veroriica as her "voice-box" or "loud- speaker," but in her insistence upon people taking Polaroid photographs. (Indeed, after a visit to Bayside, I was tempted to buy Polaroid stock). One editorial commentator has gone so far as to say that "a key characteristic of these apparitions has been the taking of 'miraculous photographs' by the pilgrims attending the vigils." As the "Lady" said, "many manifestations will be given that have not been given since the beginning of Creation nothing is impossible with the Father! Have you not received a small evidence of this in your photographic manifestations?" (April 21, 1973).

The "Lady" further explains that "the Eternal Father is making use of modern technology, to 'communicate with a fallen generation,' a generation whose hearts are so hardened, whose minds are so closed, and whose eyes are so blinded that they need some kind of tangible proof of the authenticity of the Bayside visions." And this after "Jesus" has told us that "Scientists have much to learn in their search for knowledge, for they are looking in the wrong field. It would be better for them if they sought the knowledge of the supernatural..." As for the resulting photographs, they range from the innocuous to the bizzare.

The same source continues, "if Heaven is indeed communicating with mankind in these 'latter days,' and is using the camera to do it, then the communication is being accomplished through the use of symbols... Some of these symbols are known, and are therefore easily decipherable by almost anyone. Other symbols are more obscure, and their interpretation is reserved either for Veronica herself, or else for certain persons who have been designated by Our Lady as having received the special grace of being able to interpret the symbols." Another new charism, I suppose.

The reader may be interested in some of the standard interpretations. The number 2 means “evil man" (or woman). "3" means "warning." "5" means one of the principal demons released from hell in these times. "8" means the Eucharist or the Catholic priesthood. The Greek letter Psi seen in the sky at Bayside, or on certain photos, "means that we are getting very close to the end of this particular period of time in human history." Snakes, especially cobras, represent the forces of hell. A noose, represents Judas.

Not everyone is capable of taking "miraculous pictures." Certainly, I must admit that when I tried, I was a dismal failure - I wasted a whole role of Poloroid film. But Veronica's special aide, Mrs. Ann Ferguson, has been "given the gift of being able to take miraculous pictures, by Our Lady, and this gift is to be used to assist Veronica in her mission for souls." But if I was not given this charism, many who were with me on that cold winter night when I visited the Fairgrounds were more fortunate. Time and again I heard cries of joy as some fortunate photographer achieved succsss Yet, I must admit that I was puzzled, for no matter how clearly they pointed out the importance of what they obtained, all I could see was a few squiggles on the print easily explained by the headlights of cars passing in the distance. Yet dear reader, do not think I dismiss the possibility of the not easily explained appearing on the Polaroid films. I have far too much respect for the power of the "powers of darkness" to deny such possibilities.

Yet another source informs us that the "Lady" of Bayside .”warned that 6 major Demons from Hell would possess persons in strategic World positions. As She said that Demon 5 had just been released, a pilgrim received this: (the source reproduces a photo at this point in the text) on a Polaroid snapshot! It shows a demon wearing a bishop's mitre, indicating a Catholic bishop would be possessed." This same source, entitled "Abominations and Desolations" by Brother Vincent de Paul, tells us that "Father John J. McLoughlin, who is Mr. 666 himself, entered the United States on Sept. 7, 1974. He was possessed by the Demon Our Lady calls Agent 6. Since this Demon will instigate World War 111, and Our Lady said that the Demon, in charge of this devil is named 'Exterminatus,' - he probably possesses Father McLoughlin.”

It is of interest that the “lady” at Bayside is pushing The Poem of the Man-God by Maria Valtorta, a multi volume text dealing with the life of Christ which again has no approbation and for which space does allow an analysis.

CONCLUSIONS ON BAYSIDE

A brief summary of the conclusions we ought to draw about the Bayside "messages" is in order here.

(1) One finds numerous theological errors in the messages attributed to Our Lord or Our Lady. No private revelation could contain error and still be accepted as authentic by the Church (or in these days when the post-conciliar church has abdicated its function in this realm, by any Catholic), much less if an error was placed on the lips of Christ Himself.

(2) The language attributed to heavenly personages is incoherent and undignified. No ap- proved private revelation has ever contained such language. On the contrary, the language of true revelations is always simple, dignified and direct,

(3) The messages approve of the liturgical changes brought about by Vatican II. This alone should cause traditional Catholics to question their authenticity.

(4) Some of the phenomena reported are identical to those of Fatima. There is no precedent for approved private revelations "imitating" one another in such a fashion.

(5) There is an obsession at Bayside with the use of photographic "gadgetry" in an attempt to authenticate the message. Mechanical defects in the camera or film or a clumsy photographer can produce all sorts of odd effects, none of which are heavenly in origin. If Our Lady has something special to reveal to us, she would not entrust it to a Polaroid One-Step. Furthermore, the interpretation of photographic phenomena done by Veronica and her associates is superstitious. The”heavenly images” found on the Bayside photographs can be interpreted any way the viewer wants, much like the Rorschach inkblot test. (6) The messages possess no great spiritual insight on their own. At best, they are simply a random sampling of ideas, taken from previously approved apparitions and re-presented with a large dose of hysteria.

THE MARIAN MOVEMENT OF PRIESTS

The following section was the response of father William Jenkins to multiple inquiries about this organization. It was published along with the essays under my name, and as it show another aspect of the problem, I take the liberty of including it.

For those still unacquainted with them, let me give a short introduction to the Movement and its handbook. The Marian Movement for Priests began allegedly as an inspiration received by Father Stefano Gobbi during his pilgrimage to Fatirna in May of 1972. Several months later, on October 13, 1972, Father Gobbi and two priest friends met to concelebrate Mass and discuss his inspiration. And in July of 1973, Father Gobbi's spiritual director "confirmed" that the priest was receiving heavenly locutions from the Blessed Mother. Since then "the Movement" has spread throughout the world, almost 200,000 copies of the book being printed in the United States alone.

Although the introduction to the 7th English edition claims that these are real locutions and not just private meditations of Father Gobbi, the book strikes me as a rambling series of pious exhortations to priests - that they be pure, humble, obedient, strong in faith, and absolutely trusting in the Immaculate Heart and not questioning anything. Inasmuch as the book encourages priests to cultivate virtu, I can find no fault with it.

Yet the book does more than encourage virtue. In several instances it reveals "new" aspects of the Gospel. For example, we read early in the work that the loud cry of Christ as He expired upon the cross was "Mother!" Now, this seems a bit odd, in that firstly, the Evangelist calls it only a great cry of Jesus, and secondly because, when committing Our Ladv to the care of Saint John, He simply referred to her as "woman", and thirdly because the Church's devotion has consistently recognized "Seven Last Words" of Christ on the Cross - ".Mother" not being one of them.

Another interesting revelation is that Saint Stephen "excelled everyone in his solicitude, in his purity of faith, in the strength of his love," and that Mary loved Stephen most of all-after Jesus Himself of course. This also seems peculiar. One might have thought that Saint John the Evangelist would have been at least as beloved to Mary as was Saint Stephen, since the Church Fathers consider Saint John to be "the disciple whom Jesus loved" (as the Gospel relates), and since from the cross Jesus Himself gave Mary and Saint John to each other as mother and son . We also learn from these locutions what is already well-known to honest Catholics: that Mary's heart is utterly pure and immaculate and that many souls are now given over to sin. But the Blessed Mother says that now even her Immaculate Heart "is itself, as it were, submerged in all the mire that has submerged the hearts and the souls of so many of my children." In what sense are we to understand this?

Since we spoke of "mire," it seems appropriate to mention here that the language of the messages ranges from extremely sentimental and saccharin to very blase and odd expressions. For example, the voice repeatedly speaks of "my Church" (whereas we might expect Our Lady to call it her Son's Church), and "my Movement" (Our Blessed Mother's establishing a "movement" rings strange). Often the inner voice 'exclaims: "I am pressed for time! "-which seems to contradict the command to relax and the assurances that all will be accomplished in good order if Marian priests abandon themselves totally to follow the intentions of the Immaculate Heart - as made known through Father Gobbi's interior voice. It does seem strange that Mary should urge her sons to a trustful and relaxed calm, and end by exclaiming: "I am pressed for time!"

The locutions also instruct the Marian priests to do nothing but pray: "Prayer... Forget everything else and form the habit of using nothing but this weapon. The crucial times have come and there is no more time for certain vain and superfluous things. There is no more time for useless discussions, no more time for gossip and projects: there is only time for prayer!" At first this sounds good. Yet it seems to conflict with Saint Pius X's, Pope Pius XI's, and Pope Pius XIl's urgent appeals for Catholic Action. Earlier in the text the "interior voice" says: They (priests) must no longer live for themselves: not even for their priestly activities which absorb them so, which tire them, consume them, but leave them empty, far from me. On the contrary, they must live only for my Son, Jesus, by carrying out the Gospel literally." Again, at first this sounds very pious. But it is contrary to the Church's common understanding of the priestly life, according to which real priestly activities (administering the sacraments, offering the Mass, teaching the faith and counseling the faithful) are sanctifying of their very nature and, when done for the love for God, lead the priest closer to God . According to the locutions, a priest needs a special grace and calling to be a faithful member of the Marian Movement of Priests. ("To adhere to the Movement depends on a special grace that I will grant to each one." "It is not given to everyone to understand my plan, but only to those whom I call.") In fact, the foundation of the Marian Movement recalls Christ's establishment of the Church; at one of the Movement's first meetings there were present Father Gobbi with twelve other priests gathered around him. The "inner voice" told Father Gobbi that these twelve would be "the apostles of my Movement."

While calling priests to give absolute confidence and obedience to the Immaculate Heart-as revealed by these locutions - the book makes it clear that Father Gobbi does not have final control over the matter revealed to him. in fact, the "messages" received by Father Gobbi were judged to be real heavenly locutions by his spiritual director; it was his spiritual director-who first undertook to have the messages printed and spread throughout the world; and it is the spiritual director who, as an editor, decides which of the locutions should be printed and which should be left unprinted. The locutions say: "this is the way you please me, because you are more and more obedient to your spiritual director. He will receive from me the gift of discerning what should be made known, since this will be beneficial to many of my sons. He will also know what would not be revealed." Since the (unknown) spiritual director first judged the locutions authentic, started printing them and does the final -editing of them, perhaps we should regard Father Gobbi's spiritual director as the ultimate arbiter of these heavenly messages.

After mentioning the several peculiarities about these messages, we should consider the whole point of the Marian Movement of Priests which is based on this "interior voice" speaking through Father Gobbi. First of all, the Movement is called "a spirit - a way of life". This spirit has three ideals: to promote (1) authentic consecration to the Immaculate Heart of Marv, (2) a marked devotion to the Vicar of Jesus on earth, the Pope, (3) concern to lead the faithful to a renewed devotion to Our Lady. Now, the first and third of these ideals are excellent and most necessary. The second requires a little reflection.

The inner voice cries: "Return, return, my beloved sons, to the love, the obedience, and to communion with the Pope!" Time and time again the voice demands that good priests remain in (or return to) loyalty and absolute obedience to "the Pope and the hierarchy united to him." Priests must "be faithful to the Pope and to the Church united to him, by a total obedience to his orders, by anticipating and favoring his desires, by spreading his teachings ...... Is this admonition meant only for the radical progressive priests? No - it is also directed to traditional Catholic priests, who are deluded by Satan into believing "that the Pope denies the Truth." As the voice says: "How Satan, my adversary since the very beginning, succeeds today in deceiving and seducing you! He makes you believe that you are the guardians of Tradition and the defenders of the Faith, whereas you yourselves are his first victims causing you to make shipwreck in the faith, and inducing you, all unaware, into error." This interior voice of Father Gobbi commands traditional priests and bishops (109, m-B) to submit unconditionally to the commands and teachings of Paul VI (the above message was received on August 22, 1976). This means, of course, accepting the New Mass, the new sacraments, the new secular gospel, etc. The voice even assures us that Our Blessed Mother is speaking through Paul VI, that his commands and teachings are hers. "Return, return, my beloved sons, to the love, the obedience, and to communion with the Pope! In this way only can you belong to my cohort, of which I am the Queen and the General! Only so can you listen to my orders which I will give with the very voice of the Pope."

This absolute, unconditional submission to every wish of Paul VI was offered in 1976 as the great "armor" with which priests of the Marian Movement would defend the Church. This must certainly have been unsettling to some priests back then, since Paul VI was just then capping off his "auto-demolition" of the Church. But to allay any misgivings, Father Gobbi's inner voice gave soothing assurance: "Be serene, calm and joyous! This is not the end of my Church - it is its total and marvelous renewal that is being prepared. The Vicar of my Son, by a gift that I grant him, is already, successful in foreseeing this renewal. ...... In light of the above, I certainly do not regard the alleged voices of Father Gobbi as coming from heaven. They may well be the fruit of his own private musings, or even from the devil. Yet, I am inclined to think they are probably his own, since there has been no objective evidence of any preternatural signs accompanying these locutions.

But what about all the apparent good that his book is doing throughout the world? Well, God can and does bring good even from the ungodly work of man and demon. Furthermore, the harm caused by such "heavenly voices" can be incalculable: so many good priests who should be offering the true Mass and administering the traditional sacraments are polarized. They believe that the Mother of God is telling them to do nothing but submit unconditionally to the new religion with its New Mass, its new sacraments and its new doctrines.

And so we see once again the thrust of these “revelations” which appeal to the conservative needs of the faithful, be they lay or priest, while at the same time inducing them to accept all the changes which are intrinsically anti-Catholic.

VISIONS IN THE EYES OF THE TRADITIONAL CHURCH

IN OUR TIME MORE than ever before, the chief strength of the wicked lies in the cowardice and weakness of good men ... All the strength of Satan's reign is due to the easy-going weakness of Catholics. Oh! if I might ask the Divine Redeemer, as the prophet Zachary did in spirit: 'What are those wounds in the midst of Thy hands?, the answer would not be doubful.- 'With these I was wounded in the house that loved Me.'I was wounded bv My friends, who did nothing to defend ,Me, and who on every occasion, made themselves the accomplices of My adversaries. And this reproach can be leveled of the weak and timid Catholics of all countries. Pope St. Pius X

It is interesting to review these examples or “Virginal” apparitions from some 25 years ago. What strikes one in retrospect is how “up to date” they really are. Of course no one now remembers “Our Lady of All Peoples” or the host of other s from that period. They have been replaced by more current counterparts such as “Medjugorje” and “Connor’s Farm”. But the message and the characteristics are still the same[1]

Why the great interest in visions at a time when the conciliar church neither gives its approval or disapproval - indeed gives the faithful no guidance whatsoever? I think the answer is that people know something is wrong and they are seeking some outside guidance - some one or something to tell them what they should do. And of course, these apparitions on the one hand encourage them to say their rosaries and cater to their conservative inclinations, and at the same time lead them to support all that is going on - especially to accept the new sacraments and the “new directions” being established by the post-Conciliar pontiffs. . The current chaos in the Church coupled with the seeming absence of any competent spiritual authority makes us prone to seek a "direct line to heaven," or some other "parallel Magisterium." But we know, or should know, that God never leaves us without a witness. It is not He who abandons us, but we who abandon Him. The One, Holy, Catholic, and Apostolic Church has always been with us. Her criteria have always been clearly spelled out. We have but to find these criteria and apply them, And such a task in no way demands any special revelation. As Cardinal Ottaviani has said, "On this point the teaching of the Church has never been equivocal. The man who turns to events of doubtful interpretation rather than accept the word of God loves the world more than God... Catholics should give ear to the word of God which is the Church, and the Church alone preserves and repeats (this word) whole and un- tarnished. "

All this being so, let us review the teaching of the traditional Church with regard to this issue.

The Church believes that the deposit of public revelation was complete with the death of the Apostle John. But the Church also believes that God grants private revelations at certain definite moments in history so as to recall men to Faith, Hope and Charity. But what is the purpose of these revelations and how do we distinguish them from false imitations or subjective delusions? It is precisely these questions that I shall try to answer - or rather I shall give the Church's answers.

A few definitions for a start: "Divine revelations are the supernatural manifestation of a hidden truth by means of a vision, a word, or a prophetic instinct. They are called public (or universal) if they have been made by the prophets, Christ, or the Apostles, and are proposed to all by the Church, which preserves them in Scripture and tradition. They are called private (or particular) when they are ordained only for the particular benefit of those who are favored with them. Private revelations, no matter what their importance, do not belong to the deposit of the Catholic faith." (Garrigou- Lagrange, Christian Perfection and Contemplation.)

"When the Church approves private revelations, she declares only that there is nothing in them contrary to faith or good morals, and that they may be read without danger or even with profit. No obligation is thereby imposed on the faithful to believe them. Speaking of such revelations, as for example those of St. Hildegard (approved in part by Pope Eugenius III), St. Bridget (by Benedict XIV Boniface IX), and St. Catherine of Sienna (by Gregory XI), Benedict XIV says: 'It is not obligatory, nor even possible to give the assent of Catholic faith, but only of human faith, in conformity with the dictates of prudence which presents them to us as probable and worthy of pious belief' " (Catholic Enyclopedia)/

FUNCTIONS OF PRIVATE REVELATION

However, even though it is true that Scripture and Tradition contain the truths which are “sufficient" for our salvation, it is plainly obvious that they are not automatically efficacious in virtue of one's mere knowledge of them. The argument of efficacy versus sufficiency might be somewhat analogous here to that involved in the saving power of Our Lord's death: Christ died for "All men," but only "many" are to be saved. If therefore, Scripture and Tradition are not always efficacious unto our salvation, why wonder that God, in His infinite mercy, should give from time to time some additional graces through private revelations?

Now private revelations are extraordinary graces, and as such, can on occasion be given to private individuals for specific reasons-such as their conversion. Usually, however, these extraordinary graces belong to the charisms, or graces freely bestowed to "instruct one's neighbor concerning divine things" (St. Thomas Aquinas). Miracles, when they accompany such revelations, are evidences attesting and confirming the truth of a divine mission, or of a doctrine of faith or morals. Miracles can also attest in this context, to the true sanctity of the recipient of the revelation in question. (Catholic Encyclopedia).

One fundamental characteristic of all true private revelations is that they in no way contradict the unchangeable teaching of the Church. That such is essential is obvious, for otherwise truth would be self-contradictory. As the moral theologian Tanquerrey says, "We must consider as false every private revelation in opposition to any truth of faith." Likewise included is anything in opposition to the unanimous teachings of the Fathers and theologians of the Church. Beyond this, such revelations call the attention of the faithful to specific truths (Lourdes and the Immaculate Conception), or in a more general sense, give witness to the need for the faithful to return to the fullness of tradition (for example, Fatima which warns of the dire consequences of our failure to do so.)

Another important point to keep in mind is that such charisms - no matter how extra- ordinary are inferior to sanctifying grace and charity, for the latter unite us immediately to God, our last end, whereas charisms are ordained chiefly for the benefit of our neighbor, and only prepare him to be converted without giving him divine life. As St. Thomas says, "the end is always greater than the means. But sanctifying grace ordains a man immediately to a union with his last end, whereas gratuitous grace ordains a man to what is preparatory to the end; i.e., by prophecy and miracles, etc., men are induced to unite themselves to their last end. And hence sanctifying grace is nobler than gratuitous grace" (Summa, la, IIae, q.iii, a.5:).

How then should a faithful Catholic regard such revelations, visions and phenomena? The first thing that he must keep in mind is that the Church is the ultimate judge of the authenticity of any specific case.

JUDGMENT OF THE CHURCH

The Church may, of course, wish to suspend its judgment until more information is available. Other times it will either formally approve a given revelation or disapprove and condemn it. Approval, of course, may mean that the revelation in question contains nothing contrary to faith and morals, or a more "positive" approval may specifically allow for the revelation to be propagated "for pious and prudent belief." Even revelations "positively" approved by the Holy See are nevertheless not considered as "infallibly certain," and certainly not in all their details. The approval of the Church given to, say, Sister Agreda's City of God in no way means that the Church guarantees infallibly the supernatural origin or the detailed content of these private revelations, but only that she declares them to be free from doctrinal error and worthy of promulgation for the edification of souls. On the other hand, those that are determined to be genuine after sound investigation may not be licitly rejected. "He who would deny these without truly sufficient grounds, would act rashly and impudently, both because even private revelations often point out profound and useful truths, and because they can in fact be the word of God" (Noldin: Theol. Mor., 11).

Church law, in the Code (1917) and its interpretation by the Holy See prior to Vatican 11 laid down norms and rules governing devotions and revelations in general, and certain warnings and prohibitions in particular. And rightly so, for "the law of praying is the law of believing". It is also a question of preserving the dignity and balance of Catholic devotional life.

Not all prayers, however good and pious, may be used publicly in churches and chapels (Canon 1259), and no new or private litanies may be publicly used other than those officially in the Roman Breviary and Ritual (Canon 1259). So strict is the Church that not even additional or "new" saints can be added to existing litanies-though private or non-official litanies and prayers may certainly always be recited privately. Canon 1319 forbids "new devotions" and "books promoting or describing new apparitions, visions, prophecies, etc., if not officially authorized and supervised." Such books on pious subjects are thus prohibited with the same force in the same Canon that prohibits heretical and anti-Catholic books, non-Catholic or mutilated versions of the Bible, books promoting superstition and divination, books advocating divorce and suicide, books that are obscene, etc., etc. The same Canon likewise prohibits the publication of images and pictures of Christ and Our Lady and the Angels and Saints which are not in conformity with the true Catholic doctrinal concepts of these sacred persons. It is of interest to consider just how often the Church has accepted as valid, public revelations. From 1900 to 1952, she accepted or approved only four, Fatima, Beauraing, Banneux and the events at Syracuse. Among those rejected were Ezquioga (1931, Spain); Heede (1937-40, Germany); Bergamo (1944,ltaly); Bouxieres-aux-Dames (1947, Belgium); Espis (1947, France); Forstweiler (1947-49, Germany); Aspang (1948, Austria); Hasznos (1947, Hungary); Lubin (1949, Poland); and Necedah (1950 Wisconsin). The list is far from complete.

As was pointed out in discussion of "Our Lady of the Peoples," (1945, Amsterdam) the post-Conciliar Church has abolished Canon 1399, according to a decision of the Sacred Congregation of the Doctrine of the Faith (October 12, 1966), approved by Paul VI on October 14 (Ac- la Apostolicae Sedis, 58-1966, 186). Thus the propagation of apparitions, visions, miracles, be they true or false, is freely allowed without any Imprimatur. This is but another proof of how the post-Conciliar Church has abandoned its responsibility with regard to the faithful - they are now left at liberty to believe almost anything they want.

THE RECIPIENT OF REVELATION

Clearly the Church looks closely at the recipient of any “revelation". Such a person should be free of mental illness or pathological condition - they should be reasonably self- possessed and dispassionate. As Father Brey states, "supernatural as well as natural integrity will characterize souls to whom God grants revelations. They will be truly and interiorly virtuous. A key indicator of sanctity - and hence an important factor in the discerning of possible revelations -is a deep and true humility... They will likewise submit their revelations to prudent and sound spiritual directors ... seeking their advice, rather than publicize them on their own authority. Such souls, moreover, in most cases, will have practiced heroic virtue..."

St. Theresa of Avila particularly suggests "great reserve when dealing with the claims of persons who are over-imaginative or over-melancholy."

CONTENT OF PRIVATE REVELATION

We have already stressed the message should in no way contradict the traditional teachings of the Church. Fr. Tanquerrey also tells us we must "likewise reject visions opposed to morality or decency." This would include, he notes, immodest or vulgar circumstances, or morally disturbing messages, depictions or revelations. He further adds that "For the same reason, we must suspect such apparitions as lack dignity or proper reserve, above all such as are ridiculous" He continues, "Nor are we considering the laws of Providence and the miracles which God is accustomed to work, to admit as coming from God commands impossible of realization, for God does not demand the impossible" (Theolog. Moralis).

Clearly no false apparition will expose itself by demonstrating all obvious criteria that allow for their rejection. But, as will be pointed out below, there is always some discordant element present, for the Demon cannot assume objectively and entirely an adequate likeness of an "angel of light". In the various "apparitions" we have been considering, Tanquerrey's warning about "lack of dignity or proper reserve," and above all apparitions such as are ridiculous" should be stressed. The fact that the modern world has so accustomed us to ugliness and the bizarre should in no way allow us to see the various happenings we have discussed as being full of dignity and proper reserve.

One of the obvious problems with false apparitions is that we ourselves, because of our pride or other defects, fail to see discordant elements in the vision. Thus a false vision of our Lady may show a cloven hoof, but we will fail to notice this defect. There is in fact an Irish saying that one should never trust a vision if one cannot see the feet, and indeed, in the illustrations of many false visions, the feet are covered in clouds. Furthermore, the content of the messages must be such as to warrant an extraordinary "heavenly descent." The should not consist of the kind of thing one can find in any spiritual book, or trite repetition of the obvious. it is not likely that Our Lady. would come from heaven to instruct us, as she "did" at Bayside, that all jewelry offends God.

Above all-and especially pertinent to the present circumstances-is Tanquerrey's warning that "one should immediately suspect any revelation that claims to solve or settle some theological controversy." Clearly, this is what the recent "apparitions" are claiming to do.

Here a comment is in order about the style of speech attributed to Our Lady in the apparitions we've examined. At Amsterdam, San Damiano and Bayside, all the messages lack beauty of expression. One must remember that God is beautiful and He loves beauty and dignity. God is love, and love, while it may not exclude holy wrath, assuredly excludes what is ugly and petty. And if it is a principle that miracles are not to be multiplied without necessity, the same is also true of speech. Our Lady is not a chatterbox who talks interminably, filling entire books with her "messages" producing books which are in fact even longer than the Scriptures and the Documents of Vatican II

BY THEIR FRUITS...

A truly divine vision will result, after the initial wonderment and even fear, in a true and deep and lasting peace, joy and security. It will strengthen the soul in virtue and in conformity to God's will. Thus Lourdes, Fatima and La Salette are manifestly confirmed by their fruits: innumerable miracles, conversions, a return to a life of prayer etc. When compared to these officially approved apparitions, those of recent time such as San Damiano, Amsterdam and Bay- side have but the most minimal of fruits. Yet there are those who will point to the existence of some seeming benefit for souls-saying of the Rosary, for instance. In response to this it is however interesting to quote Father Brey

“God can allow, and the Devil may tolerate, certain 'good fruits' to seemingly derive from or be associated with revelations, manifestations, or movements which are not of truly Divine origin or not truly orthodox. It is essential, deep and long range fruits that will be of God in an authentic case. On the other hand, the apparent good resultant of concomitant practices of Marian devotion, modesty in dress, emphatic orthodoxy in certain matters, etc., connected with some patently false apparition or a cult or movement involving doctrinal error or schism, or fraud would obviously not vindicate or authenticate such an apparition or cult.”

IMITATION BY THE DEVIL

Can the Devil imitate heavenly apparitions? The answer is a qualified yes. I say qualified because, like a counterfeit dollar bill, only the expert may be able to distinguish between the real article and the one created by the Master of Deception. Satan will always betray himself by some discordant detail, but this may well pass unnoticed by individuals whose intention lacks both objectivity and virtue, and who, placing their desires above the truth, basically want to be deceived. The demon, objectively cannot assume an entirely adequate likeness of an "angel of light," but he can do so subjectively by flattering-and so corrupting-the spectator who has laid himself open to illusion. Even saints have been taken in-St. Simeon the Stylite, for example, who only saved himself from disaster by habitually making the Sign of the Cross. (CF. Article on the History of the Mass) Similarly, St. Catherine of Bologna was deluded by Satan who assumed the form of Christ Crucified in order demand of her such difficult and impossible requirements as could only lead her to despair. In giving examples from canonized saints, I do not imply that they were either flattered or corrupted - such defects are more within ourselves - but to show that no one is immune from deception this side of Heaven . Those who are in the grip of illusion do not know, and do not wish to know, that the devil can give them sound inspirations with the sole aim of gaining their confidence, so as to be able finally to lead them into error, and that he can tell them the truth nine times the more easily to deceive them on the tenth occasion, and that he deceives above all those who are seeking the confirmation or fulfilment of illusions to which they are attached.

It was because of this that Cardinal Ottaviani found it necessary to issue a "Warning" on February 14, 1951. (L'Osservatore Romano) In it he states, among other things, that "for some years past we have witnessed an increase of popular hankering after the wonderful, even in the sphere of religion. The faithful repair in vast crowds to places where visions and wonders are supposed to have taken place, whilst, at the same time, they abandon the Church, the Sacraments, preaching and instruction. People who are ignorant of the first Words of the Creed set themselves up as ardent apostles of religious belief and practice... "

Fr. Noldin in his Theologia Moralis warns us that if there is a doubt whether some effect arises from a mere natural cause or from a demon, it more likely comes from natural causes, for.-, there are many. "But if the effect evidently does not arise from a natural cause, but one is not sure whether it comes from God or the Devil, then the effect is to be attributed to the Devil, for miracles are not to be easily presumed. Wherefore, in this case it is not licit to adhere to this doubtful practice, because it implies a tacit invocation of the Devil."

Garrigou-Langrange warns us that "revelations manifesting secrets to us are much more subject to illusions. God sometimes reveals to the living the time which remains to them on this earth, the trials which they will undergo, what will happen to a nation, to a certain person. The Devil is clever in counterfeiting these things and, to gain credit for his lies, he begins by nourishing the spirit with truths and likely things." 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."

DESIRING REVELATIONS

Should we desire private revelations? The Church is unequivocal in her answer to this question. It is always no, for they are in no way necessary for our salvation, and to desire them is a manifestation of pride. Remember the principle enunciated by St. Thomas Aquinas to the effect that the charisms are of secondary importance relative to sanctifying grace. As Garriguou- Lagrange clearly states, "St. John of the Cross, who so often invites us to desire ardently and humbly the infused contemplation of the mysteries of the faith and also divine union, reproves the desire for revelations in terms even more forcible than those employed by the other saints. On this point he is in complete accord with St. Vincent Ferrer, and shows that by this curiosity the soul desiring revelations gives the devil an opportunity to lead it astray; and this inclination takes away the purity of faith; produces a hindrance for the spirit; certainly denotes a lack of humility, and exposes the soul to many errors." He continues, "To ask for revelations shows also a lack of respect towards Christ, because the fullness of revelation has been given in the Gospel. God sometimes grants these extraordinary favors to weak souls; but to desire them is at least a venial sin, even when the soul has a good end in view."

St. John of the Cross makes this clear when 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 have quoted these passages, for if such an attitude is improper for the private individual seeking to love, honor and serve God, it is equally inappropriate for large groups of people that claim to have the same motive.

AUTHENTIC REVELATIONS

The fact that the Church holds Scripture and Tradition to be sufficient for our salvation must not serve as an excuse for lightly dismissing private revelations whenever their authenticity has been established. God does nothing in vain. Tanquerrey instructs us that "Private revelations which are certain must be believed by, those to whom they are made, or by those for whose benefit they are made, and even most probably by those to whom they are not directed, provided they are supported by sufficient arguments. For we must believe what we know for certain has been revealed by God, because of the respect due to the authority of God; when revelation, even private, is presented to us with sufficient arguments, for example, miracles, we know with certainty that it has been revealed by God." Father Hinnebusch O.P. tells us that "Although the acceptance of private revelation does not bind by Divine Faith, nevertheless, these great apparitions often center around the Truths of Revelation. A person who lightly dismisses them should examine his conscience to see whether he is not also dismissing implicitly something that is of faith, for example, the intercessory power of the Blessed Mother, the possibility of miracles and apparitions, etc.” In general-that is apart from the specific problems of our day which should make us doubly suspicious - the right attitude towards an apparition or some other grace which God does not impose upon us with an irresistible certitude, is one of deferential neutrality and, according to circumstances, of pious expectancy. But, even when a grace is accompanied by certitude, one must not take one's stand exclusively upon it for fear of falling into error of pride. Putting this differently, in relation to graces or visions, one must be neither discourteous nor credulous. It suffices to take one's stand upon the unshakeable elements of the Catholic faith, the traditional teachings of the Church-which have been established a priori on the basis of absolute certitude and which as such could never be contradicted

A CALL FOR PRUDENCE

Even under the best of circumstances apparitions, visions and preternatural phenomena, the origin of which one is not certain about, represent a danger to the unwary soul. If one is the recipient of such phenomena directly, one should in humility submit to the judgment of a traditional Catholic priest who is qualified to deal with the matter. Such priests are indeed rare, but they do exist. Those however who are not the direct recipients of such gifts, should await the judgment of the Church before either accepting or participating in such happenings. This is a matter of prudence.

If it is argued that today there is no authority to give its approbation to an apparition, then those who wish to attend them are faced with an insoluble dilemma. Insofar as certain apparitions command those who accept them to "stay in their own parishes," and remain obedient to the post-Conciliar hierarchy, they cannot rationally claim that their own parishes and hierarchy have no authority to give their approbation. If the post-Conciliar hierarchy refuses to express an opinion on such momentous matters, they are abandoning their responsibility and are to be likened to a physician who walks away from an ill patient without even attempting to assist him . In the climate of the collectivistic and emotive pietism that prevails today, and with the excessive subjectivity that dominates our thinking, one must be doubly weary of accepting such phenomena as coming from Heaven. Above all, no Catholic should turn to such phenomena as a means of resolving his theological doubts or to decide what type of religious service he should go to. To seek a "direct line with God" other than that which He gives to every man is nothing but pride. To hope to find a "second" or d”paraliel Magisterium" is absurd, for the only way one can judge such a source is by its concurrence with the already existing Magisterium - the teaching of the traditional Catholic Church unchanged throughout the ages.

In situations where reasonable doubt exists about a given apparition either because of the nature of the message, or because of the atmosphere in which the message is conveyed, one must flee the scene like the plague. For those already involved, the grounds for having reasonable doubt have been outlined above. The argument that some good comes from such seances, or that the individuals who attend say the Rosary in no way contradicts this principle. One should never forget that Satan has no need or desire to deceive those already in error. He is only concerned with deceiving the elect.

R Coomaraswamy, 2001 [1] Parts of this essay may have been written by another priest. Twenty-five years later it is hard to sort out what is my contribution and what is from others. In any event, it was published under my name and I take full responsibility for the contents.