Private revelation

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In the teaching of the Catholic Church, a private revelation is a particular revelation to a specific Christian. Beliefs in such revelations is not obligatory for Catholics; only belief in universal or public revelations, which are contained in the Bible or in the depositum of Apostolic tradition transmitted by the Church, are obligatory.

[edit] Church approval

The Catholic Church additionally teaches that public revelation ended with the death of St. John the Apostle and consequently all subsequent revelation is private. When the Church approves private revelations, it declares only that there is nothing in them contrary 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.

It also teaches that the prudent course is neither to believe nor to deny them unless there is sufficient reason for so doing. Much less should one suspect that the saints have been always, or very often deceived in their vision. On the contrary, such deception is rare, and as a rule in unimportant matters only.

Various rules have been devised to test such whether a revelation is Divine.

God can give this certainty to the person who receives the revelation (at least during it), by granting an insight and an evidence so compelling as to exclude all possibility of doubt. We can find an analogy in the natural order: our senses are subject to many illusions, and yet we frequently perceive clearly that we have not been deceived.

At times others can be equally certain of the revelation attested to. For instance, the Prophets of the Old Testament gave indubitable signs of their mission; otherwise they would not have been believed. There were always false prophets, who deceived some of the people but, inasmuch as the faithful were counselled by Holy Writ to distinguish the false from the true, it was possible so to distinguish. One incontrovertible proof is the working of a miracle, if it be wrought for this purpose and circumstances show this to be so. A prophecy realized is equally convincing, when it is precise and cannot be the result of chance or of a conjecture of the evil spirit.

Besides these rather rare means of forming an opinion, there is another, but longer and more intricate method: to discuss the reasons for and against. Practically, this examination will often give only a probability more or less great.

In judging of revelations or visions we may proceed in this manner: (1) get detailed information about the person who believes himself thus favored; (2) also about the fact of the revelation and the circumstances attending it. To prove that a revelation is Divine (at least in its general outlines), the method of exclusion is sometimes employed. It consists in proving that neither the demon nor the ecstatic's own ideas have interfered (at least on important points) with God's action, and that no one has retouched the revelation after its occurrence. This method differs from the preceding one only in the manner of arranging the information obtained, but it is not so convenient. To judge revelations or visions, we must be acquainted with the character of the person favoured with them from a triple point of view: natural, ascetical, and mystical. (For those who have been beatified or canonized, this inquiry has been already made by the Church.) The Church's inquiry into the visionary's character might be pursued as follows:

What are his natural qualities or defects, from a physical, intellectual, and especially moral standpoint? If the information is favourable (if the person is of sound judgment, calm imagination; if his acts are dictated by reason and not by enthusiasm, etc.), many causes of illusion are thereby excluded. However, a momentary aberration is still possible.
How has the person been educated? Can the knowledge of the visionary have been derived from books or from conversations with theologians?
What are the virtues exhibited before and after the revelation? Has he made progress in holiness and especially in humility? The tree can be judged by its fruits.
What extraordinary graces of union with God have been received? The greater they are the greater the probability in favour of the revelation, at least in the main.
Has the person had other revelations that have been judged Divine? Has he made any predictions that have been clearly realized?
Has the person been subjected to heavy trials? It is almost impossible for extraordinary favours to be conferred without heavy crosses; for both are marks of God's friendship, and each is a preparation for the other.
Does he practice the following rules: fear deception; be open with your spiritual director; do not desire to have revelations?

Our information concerning a revelation considered in itself or concerning the circumstances that accompanied it might be secured as follows:

Is there an authentic account, in which nothing has been added, suppressed, or corrected?
Does the revelation agree with the teaching of the Church or with the recognized facts of history or natural science?
Does it teach nothing contrary to good morals, and is it unaccompanied by any indecent action? The commandments of God are addressed to everyone without exception. More than once the demon has persuaded false visionaries that they were chosen souls, and that God loved them so much as to dispense them from the burdensome restrictions imposed on ordinary mortals. On the contrary, the effect of Divine visitations is to remove us more and more from the life of sense, and make us more rigorous towards ourselves.
Is the reaching helpful towards the obtaining of eternal salvation?
After examining all the circumstances accompanying the vision (the attitudes, acts, words, etc.), do we find that the dignity and seriousness which become the Divine Majesty?
What sentiments of peace, or, on the other hand, of disturbance, are experienced during or after the revelations?
It often happens that the revelation inspires an exterior work - for instance, the establishment of a new devotion, the foundation of a new religious congregation or association, the revision of the constitutions of a congregation, etc., the building of a church or the creation of a pilgrimage, the reformation of the lax spirit in a certain body, the preaching of a new spirituality, etc. In these cases the value of the proposed work must be carefully examined; is it good in itself, useful, filling a need, not injurious to other works, etc.?
Have the revelations been subjected to the tests of time and discussion?
If any work has been begun as a result of the revelation, has it produced great spiritual fruit? Have the sovereign pontiffs and the bishops believed this to be so, and have they assisted the progress of the work? This is very well illustrated in the cases of the Scapular of Mount Carmel, the devotion to the Sacred Heart, the miraculous medal. These are the signs that enable us to judge with probability if a revelation is Divine. In the case of certain persons very closely united to God, the slow study of these signs has been sometimes aided or replaced by a supernatural intuition; this is what is known as the infused gift of the discernment of spirits.

As regards the rules of conduct, the two principal have been explained in the article on namely

if the revelation leads solely to the love of God and the saints, the director may provisionally regard it as Divine;
at the beginning the visionary should do his best to repulse the revelation quietly. He should not desire to receive it, otherwise he will be exposing himself to the risk of being deceived.

Here are some further rules:

the director must be content to proceed slowly, not to express astonishment, to treat the person gently. If he were to be harsh or distrustful, he would intimidate the soul he is directing, and incline it to conceal important details from him;
he must be very careful to urge the soul to make progress in the way of sanctity. He will point out that the only value of the visions is in the spiritual fruit that they produce;
he will pray fervently, and have the subject he is directing pray, that the necessary light may be granted. God cannot fail to make known the true path to those who ask Him humbly. If on the contrary :a person confided solely in his natural prudence, he would expose himself to punishment for his self-sufficiency;
the visionary should be perfectly calm and patient if his superiors do not allow him to carry out the enterprises that he deems inspired by Heaven or revealed. One who, when confronted with this opposition, becomes impatient or discouraged, shows that he has very little confidence in the power of God and is but little conformed to His will. If God wishes the project to succeed, He can make the obstacles suddenly disappear at the time appointed by Him.

As regards inspirations ordinarily, those who have not passed the period of tranquility or a complete union, must beware of the idea that they hear supernatural words; unless the evidence is irresistible, they should attribute them to the activity of their own imaginations. But they may at least experience inspirations or impulses more or less strong, which seem to point out to them how to act in difficult circumstances. This is a minor form of revelation. The same line of conduct should be followed as in the latter case. We must not accept them blindly and against the dictates of reason, but weigh the reasons for and against, consult a prudent director, and decide only after applying the rules for the discernment of spirits. The attitude of reserve that has just been laid down does not apply to the simple, sudden and illuminating views of faith, which enables one to understand in a higher manner not novelties, but the truths admitted by the Church. Such enlightenment cannot have any evil result. It is on the contrary a very precious grace, which should be very carefully welcomed and utilized.