AUTHENTICATING PRIVATE REVELATIONS
By
Simon Galloway
"Beloved,
do not believe every spirit, but test the spirits to see whether they are of
God" (1 John 4:1).
Disclaimer
(Please read carefully)
As
webmaster for the Catholic Prophets Encyclopedia for the last 7
years I have been at times bombarded with protests and complaints about the
classification of the seers on this website. My replies in all cases have been
constant. The Catholic Prophets
Encyclopedia is an objective
journalistic record of the judgments of the Church of Rome NOT whether she
was right or not. Personally, I
happen to distrust many of the more recent Full Church Approvals and Initial
Bishop’s Approvals that have been judged according to the new
post-Vatican II rules myself especially those with a false ecumenical
emphasis. For that reason I have indicated a white watermark in both Full
Church Approvals and Initial Bishop’s Approvals
to separate those private revelations which have been judged according to
the Traditional pre-Vatican II theology from those that have been evaluated
according to the liberal post-Vatican II system. None of this changes the record of what Rome has done
historically which is what this website presents. The debate over whether she
was right or not is something that you will have to decide for yourself. Please
be sensitive to this before writing in.
Public
and Private Revelation
Public,
biblical or scriptural revelations, as they are known, refer to the public or
universal revelations experienced by the prophets, the Apostles and Christ
Himself which God permitted for the establishment of the Faith. The Church
teaches as de fide (of the Faith) that all that the Father desired to
reveal for our salvation has been revealed in His Word, Jesus Christ. The Word
communicated this Revelation to His Apostles, who either wrote it down or
handed it on (traditio) in their preaching and teaching (1 Cor. 15:1-3, 2 Thes.
2:15). The deposit of the Faith, therefore, is to be found in the twin
fountains of Public Revelation, Sacred Scripture and Sacred (Apostolic)
Tradition. 1 Public
revelations ending with the death of the last Apostle St John therefore, must
be believed by all Catholics as a matter of faith.
Private
revelations however, which are the main subject of this website, refer to God’s
revelations of Himself to individuals since the establishment of the Church.
For that reason they are termed “private” and are given by God for the purpose
of directing human acts. Private
revelations are not considered binding on faith because everything God intended
us to believe to hold the Catholic Faith has already been revealed to us in
Public Revelation. St Thomas Aquinas summarizes these points by referring to
Private Revelations as “not indeed for the declaration of any new doctrine of
faith, but for the direction of human acts” (St Thomas Aquinas, Summas
Theologica II –II q174 a6 reply 3). Even in cases where apparitions may
appear to be directed to all Catholics (e.g. Lourdes, Fatima), rather than one
individual, they are still technically regarded as private by the Church
because they cannot add or substract from what must be believed in order to be
a Catholic. Indeed because they add nothing new to what a Catholic must believe
Private Revelations are not necessary for salvation. This means that a good
Catholic who is utilizing the sacraments, sanctification and prayer is already
employing the means of salvation. Church approved apparitions, visions,
locutions and prophecies then act as lights to steer us through difficult times
when Catholic doctrine needs to be Divinely re-stated (not added to) such as
during times of heresy and apostasy in the Church or during time of war and
famine in the world.
On
the Matter of Private Revelations the Current Catechism of the Catholic
Church teaches:
“66 "The Christian economy, therefore,
since it is the new and definitive Covenant, will never pass away; and no
new public revelation is to be expected before the glorious manifestation of
our Lord Jesus Christ." Yet even if Revelation is already complete, it
has not been made completely explicit; it remains for Christian faith gradually
to grasp its full significance over the course of the centuries.
67 Throughout the ages, there have been
so-called "private" revelations, some of which have been recognized by
the authority of the Church. They do not belong, however, to the deposit of
faith. It is not their role to improve or complete Christ's definitive
Revelation, but to help live more fully by it in a certain period of history.
Guided by the Magisterium of the Church, the sensus fidelium knows how to
discern and welcome in these revelations whatever constitutes an authentic call
of Christ or his saints to the Church.
Christian faith cannot accept
"revelations" that claim to surpass or correct the Revelation of
which Christ is the fulfillment, as is the case in certain non-Christian
religions and also in certain recent sects which base themselves on such
"revelations."” 5
For
example, alleged revelations which propose to improve upon, correct or entirely
supplant Public Revelation are rejected by the Church as inauthentic,
regardless of the claims made for them. Such revelations include those of
Mohammed in the Koran, Joseph Smith in the Book of Mormon, the writings of new
age mystics, psychics and the like.6
Sources
of Private Revelations
Approved
private revelations derive from two sources. First, there is the mysticism of
the Servants of God who have been proposed for canonization (e.g. St John
Vianny, St Maximilliam Kolbe, St Padre Pio, etc) When the diocese which
initiated the Cause has concluded its investigation and forwarded the
documentation to Rome, the Congregation for the Causes of the Saints undertakes
its own study of the person's life. If the Congregation determines that he or
she lived a life of heroic virtue this decision necessarily includes the
judgment that the writings, including any mystical ones, are not contrary to
faith and morals. If the Holy Father concurs the person is declared Venerable.
The later canonization of the person (generally considered an act of papal
infallibility), only heightens the credibility of the person's writings and the
pious regard Catholics should have for them, according to the standard given by
Benedict XIV.
The
second kind of private revelation comes through apparitions. The person who
receives an apparition is not necessarily far along in the spiritual life,
though they are typically humble and simple souls. God grants this grace for
the good of the Church and not as the fruit of contemplative prayer. When
apparitions judged at the diocesan level
constat de supernaturalitate (giving signs or evidences of
supernaturality) receive the approbation of the Holy See, as indicated by a
positive judgment, the granting of papal favors to the apparition site, the approval
of a liturgical feast, the canonization of the seer or other clear signs of
approval, the words of Pope Benedict XIV can certainly be applied, as well,
"an assent of human faith, made according to the rules of prudence, is due
them." 2
Three
Types of Apparitions
1.
Intellectual vision: The
intellectual vision is perception without the presence of a visual object. As
St. Theresa has said, "It is like feeling someone near one in a dark
place." The object of an intellectual vision can be anything, but most
often is a higher theological concept such as the Holy Trinity, the essence of
the soul, the nature of heaven, and the like.
2.
Imaginative vision: The imaginative vision is somewhat more
'concrete' than the intellectual. Although it also lacks a visual object, the
human imagination is touched to create a visual representation. Often the
visionary is aware that it is a purely reproduced or composite image, which
exists only in the imagination. This kind of vision occurs most frequently
during sleep.
3.
Corporeal vision: The
difference between an imaginative and a corporeal vision is that the
imaginative, while having a visual component, is not seen by the eyes and
leaves no physical evidence of its effects. The corporeal vision, on the other
hand, is registered by the human eye and at times leaves physical effects. The
corporeal vision can either be a figure really present or a power superior to
man, which directly modifies the visual organ and produces in the composite a
sensation equivalent to that which an external object would. The presence of an
external figure may be seen in two ways. Sometimes the very substance of the
being or the person will be presented; sometimes it will be merely an
appearance consisting in a certain arrangement of luminous rays.
Note:
Sometimes the apparition is
only heard, usually as an inner voice. This phenomenon is called locution.
Phenomena such as weeping images of Jesus or the Virgin Mary and people showing
the marks of stigmata may obviously also be considered as divine apparitions.
These are therefore often investigated and judged by the Vatican congregation,
which deals with private revelations. 3
A
Note to the Skeptics and Higher Critics
If
we are not required to believe in Private Revelations as articles of faith then
why bother with them at all? The classic view on this matter was expressed by
Pope Benedict XIV, as follows: "Although an assent of Catholic faith may
not and can not be given to revelations thus approved, still, an assent of
human faith, made according to the rules of prudence is due them; for,
according to these rules such revelations are probable and worthy of pious
credence." (Pope Benedict XIV, 1675-1758, De Serv. Dei Beatif.)
Similarly
one of his predecessors His Holiness, Pope Urban VIII refering to Marian
private revelations in particular also stated “In cases which concern private
revelations, it is better to believe than not to believe, for, if you believe,
and it is proven true, you will be happy that you have believed, because our
Holy Mother asked it. If you believe, and it should be proven false, you will
receive all blessings as if it had been true, because you believed it to be
true."(Pope Urban VIII, 1623-44)
Some
people tend to go to one extreme or the other on private revelation; they
either completely reject the concept or they consider private revelation their
chief rule of faith. The original sixteenth century Protestant Reformers denied
all private revelation—they had to, for all the miracles that had occurred and
all the private revelations that had been received over the previous fifteen
hundred years had confirmed rather than attacked the Catholic faith. The
original Reformers’ actions were in direct disobedience to the binding command
of the New Testament: "Do not quench the Spirit. Do not despise prophetic
utterances. Test everything; retain what is good” (1 Thess 5:19-21). The
Reformers’ eradication of all new revelation led people to forget the
distinction between public and private revelation. Thus when people appeared
claiming to have new revleation, Protestants were left vulnerable to thinking
any new revelations would be binding on all Christians. In the nineteenth and
twentieth centuries, religious organizations which claim such new revelations
have evolved in Protestant circles; for example, the Irvingites, the Mormons,
the Seventh-Day Adventists, and the current "Word Faith" or
"Prosperity Gospel" movement. When the Pentecostal movement started
in 1900, it faced the problem of explaining why private revelations had ceased
for so many centuries, as the original Protestant Reformers claimed, only to
begin again during this century. The correct answer…is that private revelation
never did stop. "Do not quench the Spirit, do not despise prophesying, but
test everything," directs St Paul (1 Thess 5:19-21).6
Church
Assessment of Private Revelations
A.
Introduction
The
Fifth Lateran Council (1512-17) reserved the approval of all new prophecies and
revelations to the Vatican. And at the Council of Trent (1545-1563) it was
established that the local bishops should investigate alleged apparitions by
the support of doctors and theologians before public worship of these could
take place. Apart from some minor changes, this practice has continued to this
day. In February 1978, the Vatican Congregation for the Doctrine of the Faith
issued Rome’s present policy on Private Revelations entitled Norms of the
Congregation for Proceeding in Judging Alleged Apparitions and Revelations.
4 which does not can be read here
When
an alleged divine apparition has occurred, it is the responsibility of the
local bishop to conduct an investigation, usually through a committee of
experts. Determinations at the local level are however not final but are
subject to the higher authority, which can either ratify the findings made at
the local level or reserve judgment. When investigating miracle claims, the
Church initially proceeds with caution. Their first step is therefore merely to
wait to be sure that all natural explanations are exhausted and to observe
whether believers continue showing an interest towards the phenomenon. After a
while, the bishop, in whose Diocese it has occurred, can decide to set up a
commission to investigate an alleged apparition. These investigations are
usually thorough and lengthy. The commission may include scientists, doctors
and theologians depending on the nature of the phenomenon. After the
investigation has been carried out the bishop usually issue an official
statement. Often the Vatican doesn’t comment on statements made by the local
bishop’s. But if it’s decided to pursue the matter further, the case is passed
on to the Vatican Congregation for the Doctrine of the Faith. The Congregation
can also decide to intervene on their own account at an earlier stage if the
event assumes national or regional importance and affects a broad portion of
the Church or if the local bishop requests them to. If necessary a new
examination will then be carried out either by the Congregation itself, or by a
commission especially established for this purpose. A positive statement
from the local bishop thus only serves as a temporary official approval.
It’s not until the Vatican eventually decides to ratify this, that an
apparition has attained full recognition.8 Hence the catagories of
Bishop’s (Initial) Approval and Full Church Approval on this website.
B.
Criteria for Judging the Supernaturality of Private Revelations
1.
Rule out preternatural “angelic” phenomenon and establish Supernatural
Miraculous intervention.
Unless God needs to act to immediately produce an effect (creation of something
out of nothing) He uses the created angelic
nature to produce mystical phenomena like visions, locutions, ectasies,
mystical knowledge etc). Whether the burning bush which Moses saw, the ecstatic
flights of St. Joseph Cupertino, the stigmata of St. Francis or the revelations
of St. Catherine, the general rule in the spiritual order is that God does not
do immediately and directly what can be done mediately through a lower order
nature, in this case the good angels. 7 Since both good and evil
angels posess the angelic nature the presence of such mystical phenomena alone
is not a certain sign of authenticity.
Indeed since angels are pure spirits they can dominate anything in the
sensual realm and produce corporeal or imaginative visions, falsify ecstasy,
cause a person to hear sounds or locutions, produce an occasion of bilocation,
make a person speak in tongues, “cure”
disequilibrium or sickness caused by diabolical oppression and even produce
stigmata. Similarly being unimpeded in space they can cause a person to declare
a fact which is hidden or distant, eavesdrop on the secret counsels of men and
predict the future with confidence and even “create and validate” the future by
inducing the sensual perception of a vision and then later surreptitiously
fulfilling it through the manipulation of human affairs and other natural
causes. Unexplained phenomena arising
out of the manipulation of perfectly natural (but sometimes hidden) physical
laws can also occur without indicating positively that the event is from God.
Hence the term “preter-natural” which refers to the superior created angelic intelligence. For instance the
transmutation of iron rosary beads into gold (something scientists have
recently duplicated in costly atomic laboratory experiments), “miraculous”
images on camera negatives (by exposure to physical illumination), levitation
(by applying invisible physical force) are all exploits quite within the range
of the devil’s repotoire as well as the good angels. Whatever nature or science can cause, the devils too are able to
cause, according to what God may permit. See the Book of Exodus where the
magicians and sorcerers of Pharaoh were able to accomplish some of the
prodigies wrought by Moses and Aaron (Ex 7:11-12; 7:22; 8:7; 8:18-19; 9:11).
Close to 200 A.D., Tertullian writes, "first of all, they [the demons]
make you ill; then to get a miracle out of it, they prescribe remedies either
completely novel, or contrary to those in use, and thereupon withdrawing
hurtful influence, they are supposed to have wrought a cure." (Apology of
the Christian religion, 22).9 In its decision making then the church
looks for effects beyond the ability of men and angels which can be attributed
to God alone. For instance the creation of a substance out of nothing ex
nihilo which, as an act of creation, is proper only to God (like rosary
beads, a scapular etc), miraculous medical cures (like those at Lourdes) or
natural prodigy (like the Miracle of the Sun at Fatima) which defy natural laws
are considered proofs of God’s intervention. (There must be no doubt that what
is occuring is truly exceptional and beyond human explanation)
2.
Assess the qualities of the seer(s) For a positive judgment to be made the seer must be
emotionally and mentally sound (is there any past or current evidence of depression,
hysteria, schizophrenia, dementia, substance
abuse etc ? Does the seer remain calm during the vision? Has the seer
always sought the gift?), honest (has the seer accepted money or favours for
his services?), sincere, of upright morals and conduct, (sanctity of life is
promising but in itself not essential for authenticity) accurate (are his
prophecies fulfilled in time?) and obedient to a competant Church authority
such as his local Bishop (Does the seer remain open that his experience may be
delusion? Will the seer be silenced by his Bishop pending the results of the
investigation? - The Bishop himself must be obedient to Rome for this to
count).
3.
Assess the content of the revelation or message If the private revelation is supernatural in
origin it must be morally and theologically sound and free of error and hence
the subject of an Episcopal Imprimatur or Nihil Obstat (Does it
claim to add to, improve upon or substract from existing Public Revelation?
Does it contradict any infallible and solemnly defined article of the faith as
given by tradition in the Ordinary Universal Magisterium or ex-cathedra in the Extraordinary
Magiesterium? Does it contain a morally ambiguous or harmful message?)
4.
Assess the fruits of the revelation
Similarly if authentic the Church expects to see good fruit ripen from the
events among the seers and those affected by them with positive spiritual
assets (like increased prayer, charity, local conversions and healings) which
endure.
C. Types of Decisions
A
vision, apparition or locution is either supernatural in origin (from God) or
it is not. Three possible judgments
then in respect of incidents of private revelation exist.
1.
Established as Supernatural (Constat de Supernaturalitate): An apparition judged supernatural (formerly
called worthy of belief) has manifested signs or evidence of being an authentic
or truly miraculous intervention from heaven. This judgment is possible when
there is evidence of supernatural phenomena, sound doctrine, moral probity,
mental health and sound piety of the seer(s) and enduring good fruits among the
faithful.10 Where the church has accepted a private revelation as
credible they receive the approbation of the Holy See as indicated by a
positive judgment and promotion of devotions and pilgrimages. The next stage up
in approval would be a public statement from the Pope himself (not a private
statement, or private audience, but an official public statement) that he is
favourably disposed to the events and contents of the apparition (again, for
this to count he must be speaking publicly in his office as Pope and not as a
private theologian). Examples here might be Pope Piux XII’s official public
recognition of the Fatima apparitions. Ultimately the summit of ecclesiastical
recognition comes with the granting of Papal favours to the apparition site,
the approval of a feast on the Church Liturgical calendar or the canonization
of the seer.
2. Not Established as Supernatural (Non Constat
Supernaturalitate): The first type of “Negative” decision. It
may not be evident whether or not the alleged apparition is authentic. This
judgment, although admitting no supernatural evidence, has a provisional
character and would seem to be completely open to further evidence or
development. 12 The Church takes a neutral stance because although
the revelation may or may not be supernatural in origin there is nothing in it
that is contrary to the faith. This has been the case with Apparitions such as
Garabandal in Spain and Julia Kim in Naju, Korea. Unfortunately in cases like
these the jury may remain “out” for many years until further evidence warrants
a new investigation. Enthusiasts can at least be reassured that the material is
safe for consumption but must be wary of giving a premature assent of human
faith to undecided phenomena.
3.
Established as not Supernatural (Constat de non Supernaturalitate): The
second type of “negative dcecision” whereas the first type may have a
provisional character pending new results or reopening the case, the second has
final character. The judgment that an alleged apparition has been shown not to
be supernatural means it is either clearly not miraculous or lacks sufficient
signs of the miraculous.11
If deemed not supernatural in origin it means that the revelation is
definitely false and either of human manufacture or diabolical
inspiration. This covers a rather
large spectrum of material from naturally inspired imaginary flights of
artistic endeavour which do not contradict Catholic Teaching (and hence may
even qualify for a Bishop’s Imprimatur or Nihil Obstat) with no
fraud intended (e.g. The Messages of Teresa Lopez and the apparitions of
Estella Ruiz) to doctrinally dangerous material containing definate theological
and moral deviations or even hostility to the Church which are inspired by the
demon himself (like the messages of Vassula Ryden, Mary Ann Van Hoof or William
Kamm “Little Pebble”). In the latter case there may be expressions of authentic
Catholic teaching in the content and even extraordinary signs accompanying the
revelation but since the Devil mixes truth and lies to deceive the evidence is
never far away. Defects in the seer
himself like hostility or a refusal to submit to eccesiastical authority, an
attitude of pride or judgment towards the Faith and subsequent bad fruit and
discord amongst the supporters are clear signs of the devil’s presence. This
distinction isn’t always clear cut however, as it must be noted that sometimes
non-supernatural works that are actually consistent with the Catholic
faith must be considered with caution
if the seer continues to make supernatural claims for it despite the Church’s
formal pronouncement.
4. Non investigated Apparitions
Because positive or negative judgements by the Holy See are rare and take time the Church is often silent leaving final judgements up to the individual which is not an ideal situation by any measure. As a general rule when considering the myriad reported apparitions around the world today we are reminded that the best course of action, ultimately, is to wait for a decision by the Church as to (a) its supernaturality (Constat non-supernaturalitate, Non constat supernaturalitate, Constat supernaturalitate) or where that is unavailable (b) at least its doctrinal safety (Bishop’s Imprimatur, Nihil Obstat), before trusting it. Ostensibly the vast majority of today’s seers and their supporters seeking some form of ecclesiastical judgment are usually left with the latter option. Indeed we have seen that a good yardstick of credibility is whether an apparition is consistent in content with Public Revelation. It must be remembered, however, that a Bishop’s Imprimatur or Nihil Obstat whether accompanied by glowing recommendation or not, in itself gives no information whatsoever of the supernaturality of an apparition. Our advice in instances where there is a healthy interest in private revelation is to stay away from the ambiguous or un-investigated cases and consult the Church’s great archive of officially approved Private revelation as given under the Full Church Approval Section to this website with full confidence in their authenticity. These materials stretch back 2000 years and are often significantly more prophetic in character and edifying in their consistency than their modern claimants. As Fr Brian Wilson, L.C. states “If I were starving and had nothing else at hand, I would no doubt take my chances with a piece of meat that had a distinct whiff of being well past its sell-by date. But I would be just plain foolish to do so if there were an abundance of fine, fresh, tender cuts on hand just waiting to be slapped on the grill.” 13
5. Historically accepted but
un-investigated visions
What
about Fully Approved apparitions received before the Church started deploying
heavily formalised and legalised theological and scientific commissions to
investigate them a few centuries ago?
The same criteria cited above applies but with the addition of asking
(i) was the seer ‘s printed works extant Imprimatured by his Bishop? (ii) Was
he publicly promoted by his religious superiors at the time e.g. his Bishops,
abbots and abesses as a prophet or seer? (iii) Did he receive some kind of Papal recognition or approbation at the
time? (iii) Was he a Pope? (iv) Was he was later declared to be a Father,
Doctor, Blessed, Venerable or a Saint
of the Church? (We must also bear in
mind that the rigorous process of declaring someone Blessed, Venerable or even
canonizing them as a Saint has not always existed according to todays
scrupulous standards). Unlike with contemporary commissions where information
is abundant there is obviously a greater weight placed on posthumous judgments
by the Hierachy here which makes the selection process all the more demanding
and meticulous.
6.
Statistical Results as a yardstick
As
of the year 2003 a statistical analysis of the Marian apparition directory
reveals the following results. During the twentieth century, there have been
386 cases of Marian apparitions. The
Church has made "no decision" [uninvestigated] about the supernatural
character regarding 298 of the 386 cases.
The Church has made a "negative decision" [“Not supernatural”
and “Supernaturality Not Established,
Not Excluded”] about the supernatural character in 79 of the 386 cases. Therefore out of the 386 apparitions, the
Church has decided that "yes" there is a supernatural character only
in 9 cases: Fatima (Portugal), Beauraing (Belgium), Banneux (Belgium), Akita (Japan),
Syracuse (Italy), Zeitoun (Egypt), Manila (Philippines), (according to some
sources), Betania (Venezuela) (according to some sources), and Amsterdam,
(Holland). Local bishops have approved
of the faith expression at the sites where these 8 apparitions occurred. Besides the 9 or so approved supernatural
apparitions, there have only been 11 (out of the 298 cases of “no decision”)
which have not been approved with a "supernatural character", but
which have received a "yes" to indicate the local bishop's initial
"approval of faith expression (prayer and devotion) at the site". 14 Makes you think doesn’t it?
Conclusion
The
first responsibility of the faithful is to remain firmly established in the
faith, in the sacraments and in communion with the Traditional Catholic Faith.
Any Catholic who gives their primary attention to alleged private revelation at
the expense of Sacred Scripture, the teaching of the Church (e.g. the
Traditional Baltimore Penny Catechism), sacramental practice, prayer and
fidelity to the Traditional Catholic Church authority is off course. The
running after spiritual phenomena, such as alleged revelations, is condemned by
St. John of the Cross as spiritual avarice. This means that pious souls who
would be repulsed by crude materialistic greed think nothing of being greedy to
know revelations and prophecies. An exclusive, or even a predominant attention
to these matters (especially apocalyptic ones), cannot help but produce an
unbalanced spirituality. Should the Church condemn some favorite alleged
revelation such a person may find themselves believing more in it than in the
supernatural authority of the Traditional Catholic Church. The devil will have
succeeded in what he had set out to do.
The
second responsibility is to have regard, in the first place, for those private
revelations and apparitions approved by the Traditional Catholic Church prior
to the Conciliar reforms of the Second Vatican Council as opposed to the
swarms of false revelations and “muddied waters” that have materialized (some
of which appear to have even received dubious ecclesiastical approval) in its
wake.
Within
a balanced practice of the faith the edifying content of approved private
revelations can be a motive for deeper piety and fidelity to the Gospel. God
has chosen to give guidance to the Church in particular eras in this way and we
would, as I noted above, be imprudent to disregard altogether what are credibly
His prophetic interventions in the life of His Church. 14
References
1.
Eternal Word
Television Network Apparitions/Private Revelations
(http://www.ewtn.com/expert/answers/apparitions.htm)
2.
ibid
3.
Living
Miracles Apparitions (http://www.livingmiracles.net/Apparitions.html)
4.
ibid
5.
Op cit.
Eternal Word Television Network
(accessed Jan 14, 2005)
6.
Catechism of
the Catholic Church (http://www.scborromeo.org/ccc.htm)
7.
Op cit.
Eternal Word Television Network (accessed Jan 14, 2005)
8.
Catholic
Answers Private Revelation (http://www.catholic.com/library/private_revelation.asp)
9.
Fr Peter
Joseph Apparitions True and False
(http://www.christianorder.com/features/features_2004/features_oct04.html)
10.
Op cit.
Eternal Word Television Network
(accessed Jan 14, 2005)
11.
Living
Miracles Op cit. (accessed Jan
14, 2005)
12.
ibid
13.
Envoy Magazine
I Have a Question by Fr Brian Wilson, L.C.
(http://www.envoymagazine.com/backissues/4.4/question.htm, accessed Jan 18,
2005)
14.
Marian
Apparitions of the 20th Century (http://www.udayton.edu/mary/resources/aprtable.html)
15.
Op cit.
Eternal Word Television Network
(accessed Jan 14, 2005)