Spiritual reading according to the teachings of the Catholic Church
Kepada semua ahli Yesus, Maria, Yusuf Pelayanan Kasih
(Blessed and Saints and the Nine Choirs of Angels)
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Sumber Rujukan / Reference Source:
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FIRST VATICAN COUNCIL (1869-1870)
Contents
Introduction
Session 1: Opening of the Council
Session 2: Profession of Faith
Session 3: Dogmatic Constitution on the Catholic Faith
—Chapter 1 On God the creator of all things
—Chapter 2 On revelation
—Chapter 3 On faith
—Chapter 4. On faith and reason
Canons
—1. On God the creator of all things
—2. On revelation
—3. On faith
—4. On faith and reason
Session 4 : 18 July 1870—First Dogmatic Constitution on the Church of Christ
—Chapter 1. On the institution of the apostolic primacy in blessed Peter
—Chapter 2. On the permanence of the primacy of blessed Peter in the Roman pontiffs
—Chapter 3. On the power and character of the primacy of the Roman Pontiff
—Chapter 4. On the infallible teaching authority of the Roman Pontiff
—The definition of Papal Infallibility
Notes
Introduction
This council was summoned by Pope Pius IX by the bull Aeterni Patris of 29 June 1868. The first session was held in St. Peter's basilica on 8 December 1869 in the presence and under the presidency of the Pope.
The purpose of the council was, besides the condemnation of contemporary errors, to define the Catholic doctrine concerning the Church of Christ. In fact, in the three following sessions, there was discussion and approval of only two constitutions: Dogmatic Constitution On The Catholic Faith and First Dogmatic Constitution on the Church of Christ, the latter dealing with the primacy and infallibility of the bishop of Rome. The discussion and approval of the latter constitution gave rise, particularly in Germany, to bitter and most serious controversies which led to the withdrawal from the Church of those known as "Old Catholics".
The outbreak of the Franco-Prussian war led to the interruption of the council. It was in fact never resumed, nor was it ever officially closed. As in other councils at which the Pope was present and presided, the decrees were in the form of bulls, at the end of which was the clear declaration: "with the approval of the sacred council". Very large numbers attended this council, including, for the first time, bishops from outside Europe and its neighboring lands. Bishops from the eastern Orthodox Churches were also invited, but did not come.
The decrees of the council were published in various simultaneous editions. Later they were included in volume 7 of Collectio Lacensis (1892) and in volumes 49-53 of Mansi's collection (1923-1927). The collection which we use is that entitled Acta et decreta sacrosancti oecumenici concilii Vaticani in quatuor prionbus sessionibus, Rome 1872. Comparison with other editions reveals no discrepancies, indeed absolute agreement.
Session 1 : 8 December 1869
Decree of opening of the council
Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. Most reverend fathers, is it your pleasure that, to the praise and glory of the Holy and undivided Trinity, Father, Son and Holy Spirit, for the increase and exaltation of the Catholic faith and religion, for the uprooting of current errors, for the reformation of the clergy and the Christian people, and for the common peace and concord of all, the holy ecumenical Vatican council should be opened, and be declared to have been opened?
[They replied: Yes]
Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. Most reverend fathers, is it your pleasure that the next session of the holy ecumenical Vatican council should be held on the feast of the Epiphany of the Lord, that is 6 January 1870?
[They replied: Yes]
Session 2 : 6 January 1870
Profession of faith
1. I, Pius, bishop of the Catholic Church, with firm faith believe and profess each and every article contained in the profession of faith which the Holy Roman Church uses, namely: I believe in one God the Father almighty, maker of heaven and earth, of all things seen and unseen. And in one Lord Jesus Christ the only-begotten Son of God. Born of the Father before all ages. God from God, light from light, true God from true God. Begotten not made, of one substance with the Father: through whom all things were made. Who for us humans and for our salvation came down from heaven. He was incarnate by the Holy Spirit of the Virgin Mary: and became man. He was crucified also for us, he suffered under Pontius Pilate and was buried. The third day he rose again according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He shall come again with glory to judge the living and the dead, and of his kingdom there shall be no end. And in the Holy Spirit, the lord and the giver of life, who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified: who spoke through the prophets. And one Holy, Catholic and Apostolic Church. I confess one baptism for the remission of Sins. And I look for the resurrection of the dead. And the life of the world to come Amen.
2. Apostolic and ecclesiastical traditions and all other observances and constitutions of that same Church I most firmly accept and embrace.
3. Likewise I accept Sacred Scripture according to that sense which Holy mother Church held and holds, since it is her right to judge of the true sense and interpretation of the Holy Scriptures; nor will I ever receive and interpret them except according to the unanimous consent of the fathers.
4. I profess also that there are seven sacraments of the new law, truly and properly so called, instituted by our lord Jesus Christ and necessary for salvation, though each person need not receive them all. They are:
1. baptism, 2. confirmation, 3. the Eucharist, 4. penance, 5. last anointing, 6. order and 7. matrimony; and they confer grace. Of these baptism, confirmation and order may not be repeated without sacrilege.
5. I likewise receive and accept the rites of the Catholic Church which have been received and approved in the solemn administration of all the aforesaid sacraments.
6. I embrace and accept the whole and every part of what was defined and declared by the holy Council of Trent concerning original sin and justification. Likewise
7. I profess that in the mass there is offered to God a true, proper and propitiatory sacrifice for the living and the dead; and that in the most Holy sacrament of the Eucharist there is truly, really and substantially the body and blood, together with the soul and divinity, of our lord Jesus Christ; and that there takes place the conversion of the whole substance of the bread into his body, and of the whole substance of the wine into his blood, and this conversion the Catholic Church calls transubstantiation.
8. I confess that under either species alone the whole and complete Christ and the true sacrament are received.
9. I firmly hold that purgatory exists, and that the souls detained there are helped by the suffrages of the faithful. Likewise, that the saints reigning with Christ are to be honored and prayed to, and that they offer prayers to God on our behalf, and that their relics should be venerated.
10. I resolutely assert that images of
1. Christ and
2. the ever Virgin Mother of God, and likewise those of
3. the other saints, are to be kept and retained, and that due honor and reverence is to be shown them.
11. I affirm that the power of indulgences was left by Christ in the Church, and that their use is eminently beneficial to the Christian people.
12. I acknowledge the Holy, Catholic, Apostolic and Roman Church, the mother and mistress of all the Churches [1].
13. Likewise all other things which have been transmitted, defined and declared by the sacred canons and the ecumenical councils, especially the sacred Trent, I accept unhesitatingly and profess; in the same way whatever is to the contrary, and whatever heresies have been condemned, rejected and anathematized by the Church, I too condemn, reject and anathematize.
This true Catholic faith, outside of which none can be saved, which I now freely profess and truly hold, is what I shall steadfastly maintain and confess, by the help of God, in all its completeness and purity until my dying breath, and I shall do my best to ensure [2] that all others do the same. This is what I, the same Pius, promise, vow and swear. So help me God and these holy gospels of God.
Session 3 : 24 April 1870
Dogmatic constitution on the Catholic faith
Pius, bishop, servant of the servants of God, with the approval of the Sacred Council, for an everlasting record.
1. The Son of God, redeemer of the human race, our lord Jesus Christ, promised, when about to return to his heavenly Father, that he would be with this Church militant upon earth all days even to the end of the world [3]. Hence never at any time has he ceased to stand by his beloved bride, assisting her when she teaches, blessing her in her labors and bringing her help when she is in danger.
2. Now this redemptive providence appears very clearly in unnumbered benefits, but most especially is it manifested in the advantages which have been secured for the Christian world by ecumenical councils, among which the Council of Trent requires special mention, celebrated though it was in evil days.
3. Thence came 1. a closer definition and more fruitful exposition of the holy dogmas of religion and 2. the condemnation and repression of errors; thence too, 3. the restoration and vigorous strengthening of ecclesiastical discipline, 4. the advancement of the clergy in zeal for learning and piety, 5. the founding of colleges for the training of the young for the service of religion; and finally 6. the renewal of the moral life of the Christian people by a more accurate instruction of the faithful, and a more frequent reception of the sacraments. What is more, thence also came 7. a closer union of the members with the visible head, and an increased vigor in the whole mystical body of Christ. Thence came 8. the multiplication of religious orders and other organizations of Christian piety; thence too 9. that determined and constant ardor for the spreading of Christ's kingdom abroad in the world, even at the cost of shedding one's blood.
4. While we recall with grateful hearts, as is only fitting, these and other outstanding gains, which the divine mercy has bestowed on the Church especially by means of the last ecumenical synod, we cannot subdue the bitter grief that we feel at most serious evils, which have largely arisen either because the authority of the sacred synod was held in contempt by all too many, or because its wise decrees were neglected.
5. Everybody knows that those heresies, condemned by the fathers of Trent, which rejected the divine magisterium of the Church and allowed religious questions to be a matter for the judgment of each individual, have gradually collapsed into a multiplicity of sects, either at variance or in agreement with one another; and by this means a good many people have had all faith in Christ destroyed.
6. Indeed even the Holy Bible itself, which they at one time claimed to be the sole source and judge of the Christian faith, is no longer held to be divine, but they begin to assimilate it to the inventions of myth.
7. Thereupon there came into being and spread far and wide throughout the world that doctrine of rationalism or naturalism,—utterly opposed to the Christian religion, since this is of supernatural origin,—which spares no effort to bring it about that Christ, who alone is our lord and savior, is shut out from the minds of people and the moral life of nations. Thus they would establish what they call the rule of simple reason or nature. The abandonment and rejection of the Christian religion, and the denial of God and his Christ, has plunged the minds of many into the abyss of pantheism, materialism and atheism, and the consequence is that they strive to destroy rational nature itself, to deny any criterion of what is right and just, and to overthrow the very foundations of human society.
8. With this impiety spreading in every direction, it has come about, alas, that many even among the children of the Catholic Church have strayed from the path of genuine piety, and as the truth was gradually diluted in them, their Catholic sensibility was weakened. Led away by diverse and strange teachings [4] and confusing nature and grace, human knowledge and divine faith, they are found to distort the genuine sense of the dogmas which Holy mother Church holds and teaches, and to endanger the integrity and genuineness of the faith.
9. At the sight of all this, how can the inmost being of the Church not suffer anguish? For just as God wills all people to be saved and come to the knowledge of the truth [5], just as Christ came to save what was lost [6] and to gather into one the children of God who were scattered abroad [7], so the Church, appointed by God to be mother and mistress of nations, recognizes her obligations to all and is always ready and anxious to raise the fallen, to steady those who stumble, to embrace those who return, and to strengthen the good and urge them on to what is better. Thus she can never cease from witnessing to the truth of God which heals all [8 ] and from declaring it, for she knows
that these words were directed to her: My spirit which is upon you, and my words which I have put in your mouth, shall not depart out of your mouth from this time forth and for evermore.[9]
10. And so we, following in the footsteps of our predecessors, in accordance with our supreme apostolic office, have never left off teaching and defending Catholic truth and condemning erroneous doctrines. But now it is our purpose to profess and declare from this chair of Peter before all eyes the saving teaching of Christ, and, by the power given us by God, to reject and condemn the contrary errors. This we shall do with the bishops of the whole world as our co-assessors and fellow-judges, gathered here as they are in the Holy Spirit by our authority in this ecumenical council, and relying on the word of God in Scripture and tradition as we have received it, religiously preserved and authentically expounded by the Catholic Church.
Chapter 1
On God the creator of all things
1. The Holy, Catholic, Apostolic and Roman Church believes and acknowledges that there is one true and living God, creator and lord of heaven and earth, almighty, eternal, immeasurable, incomprehensible, infinite in will, understanding and every perfection.
2. Since he is one, singular, completely simple and unchangeable spiritual substance, he must be declared to be in reality and in essence, distinct from the world, supremely happy in himself and from himself, and inexpressibly loftier than anything besides himself which either exists or can be imagined.
3. This one true God, by his goodness and almighty power, not with the intention of increasing his happiness, nor indeed of obtaining happiness, but in order to manifest his perfection by the good things which he bestows on what he creates, by an absolutely free plan, together from the beginning of time brought into being from nothing the twofold created order, that is the spiritual and the bodily, the angelic and the earthly, and thereafter the human which is, in a way, common to both since it is composed of spirit and body [10].
4. Everything that God has brought into being he protects and governs by his providence, which reaches from one end of the earth to the other and orders all things well [11]. All things are open and laid bare to his eyes [12], even those which will be brought about by the free activity of creatures.
Chapter 2
On revelation
1. The same Holy mother Church holds and teaches that God, the source and end of all things, can be known with certainty from the consideration of created things, by the natural power of human reason : ever since the creation of the world, his invisible nature has been clearly perceived in the things that have been made. [13] 2. It was, however, pleasing to his wisdom and goodness to reveal himself and the eternal laws of his will to the human race by another, and that a supernatural, way. This is how the Apostle puts it : In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son [14].
3. It is indeed thanks to this divine revelation, that those matters concerning God which are not of themselves beyond the scope of human reason, can, even in the present state of the human race, be known by everyone without difficulty, with firm certitude and with no intermingling of error.
4. It is not because of this that one must hold revelation to be absolutely necessary; the reason is that God directed human beings to a supernatural end, that is a sharing in the good things of God that utterly surpasses the understanding of the human mind; indeed eye has not seen, neither has ear heard, nor has it come into our hearts to conceive what things God has prepared for those who love him [15].
5. Now this supernatural revelation, according to the belief of the universal Church, as declared by the sacred Council of Trent, is contained in written books and unwritten traditions, which were received by the apostles from the lips of Christ himself, or came to the apostles by the dictation of the Holy Spirit, and were passed on as it were from hand to hand until they reached us [16].
6. The complete books of the old and the new Testament with all their parts, as they are listed in the decree of the said Council and as they are found in the old Latin Vulgate edition, are to be received as sacred and canonical.
7. These books the Church holds to be sacred and canonical not because she subsequently approved them by her authority after they had been composed by unaided human skill, nor simply because they contain revelation without error, but because, being written under the inspiration of the Holy Spirit, they have God as their author, and were as such committed to the Church.
8. Now since the decree on the interpretation of Holy Scripture, profitably made by the Council of Trent, with the intention of constraining rash speculation, has been wrongly interpreted by some, we renew that decree and declare its meaning to be as follows: that in matters of faith and morals, belonging as they do to the establishing of Christian doctrine, that meaning of Holy Scripture must be held to be the true one, which Holy mother Church held and holds, since it is her right to judge of the true meaning and interpretation of Holy Scripture.
9. In consequence, it is not permissible for anyone to interpret Holy Scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers.
Chapter 3
On faith
1. Since human beings are totally dependent on God as their creator and lord, and created reason is completely subject to uncreated truth, we are obliged to yield to God the revealer full submission of intellect and will by faith.
2. This faith, which is the beginning of human salvation, the Catholic Church professes to be a supernatural virtue, by means of which, with the grace of God inspiring and assisting us, we believe to be true what He has revealed, not because we perceive its intrinsic truth by the natural light of reason, but because of the authority of God himself, who makes the revelation and can neither deceive nor be deceived.
3. Faith, declares the Apostle, is the assurance of things hoped for, the conviction of things not seen [17].
4. Nevertheless, in order that the submission of our faith should be in accordance with reason, it was God's will that there should be linked to the internal assistance of the Holy Spirit external indications of his revelation, that is to say divine acts, and first and foremost miracles and prophecies, which clearly demonstrating as they do the omnipotence and infinite knowledge of God, are the most certain signs of revelation and are suited to the understanding of all.
5. Hence Moses and the prophets, and especially Christ our lord himself, worked many absolutely clear miracles and delivered prophecies; while of the apostles we read: And they went forth and preached every, while the Lord worked with them and confirmed the message by the signs that attended it [18]. Again it is written: We have the prophetic word made more sure; you will do well to pay attention to this as to a lamp shining in a dark place [19].
6. Now, although the assent of faith is by no means a blind movement of the mind, yet no one can accept the gospel preaching in the way that is necessary for achieving salvation without the inspiration and illumination of the Holy Spirit, who gives to all facility in accepting and believing the truth [20].
7. And so faith in itself, even though it may not work through charity, is a gift of God, and its operation is a work belonging to the order of salvation, in that a person yields true obedience to God himself when he accepts and collaborates with his grace which he could have rejected.
8. Wherefore, by divine and Catholic faith all those things are to be believed which are contained in the word of God as found in Scripture and tradition, and which are proposed by the Church as matters to be believed as divinely revealed, whether by her solemn judgment or in her ordinary and universal magisterium.
9. Since, then, without faith it is impossible to please God [21] and reach the fellowship of his sons and daughters, it follows that no one can ever achieve justification without it, neither can anyone attain eternal life unless he or she perseveres in it to the end.
10. So that we could fulfill our duty of embracing the true faith and of persevering unwaveringly in it, God, through his only begotten Son, founded the Church, and he endowed his institution with clear notes to the end that she might be recognized by all as the guardian and teacher of the revealed word.
11. To the Catholic Church alone belong all those things, so many and so marvelous, which have been divinely ordained to make for the manifest credibility of the Christian faith.
12. What is more, the Church herself by reason of her astonishing propagation, her outstanding holiness and her inexhaustible fertility in every kind of goodness, by her Catholic unity and her unconquerable stability, is a kind of great and perpetual motive of credibility and an incontrovertible evidence of her own divine mission.
13. So it comes about that, like a standard lifted up for the nations [22], she both invites to herself those who have not yet believed, and likewise assures her sons and daughters that the faith they profess rests on the firmest of foundations.
14. To this witness is added the effective help of power from on high. For, the kind Lord stirs up those who go astray and helps them by his grace so that they may come to the knowledge of the truth [23] ; and also confirms by his grace those whom he has translated into his admirable light [24], so that they may persevere in this light, not abandoning them unless he is first abandoned.
15. Consequently, the situation of those, who by the heavenly gift of faith have embraced the Catholic truth, is by no means the same as that of those who, led by human opinions, follow a false religion; for those who have accepted the faith under the guidance of the Church can never have any just cause for changing this faith or for calling it into question.
This being so, giving thanks to God the Father who has made us worthy to share with the saints in light [25] let us not neglect so great a salvation [26], but looking unto Jesus the author and finisher of our faith [27], let us hold the unshakable confession of our hope [28].
Chapter 4.
On faith and reason
1. The perpetual agreement of the Catholic Church has maintained and maintains this too: that there is a twofold order of knowledge, distinct not only as regards its source, but also as regards its object.
2. With regard to the source, we know at the one level by natural reason, at the other level by divine faith.
3. With regard to the object, besides those things to which natural reason can attain, there are proposed for our belief mysteries hidden in God which, unless they are divinely revealed, are incapable of being known.
Wherefore, when the Apostle, who witnesses that God was known to the gentiles from created things [29], comes to treat of the grace and truth which came by Jesus Christ [30], he declares: We impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. None of the rulers of this age understood this. God has revealed it to us through the Spirit. For the Spirit searches everything, even the depths of God [31]. And the Only-begotten himself, in his confession to the Father, acknowledges that the Father has hidden these things from the wise and prudent and revealed them to the little ones [32].
4. Now reason, does indeed when it seeks persistently, piously and soberly, achieve by God's gift some understanding, and that most profitable, of the mysteries, whether by analogy from what it knows naturally, or from the connection of these mysteries with one another and with the final end of humanity; but reason is never rendered capable of penetrating these mysteries in the way in which it penetrates those truths which form its proper object.
For the divine mysteries, by their very nature, so far surpass the created understanding that, even when a revelation has been given and accepted by faith, they remain covered by the veil of that same faith and wrapped, as it were, in a certain obscurity, as long as in this mortal life we are away from the Lord, for we walk by faith, and not by sight [33].
5. Even though faith is above reason, there can never be any real disagreement between faith and reason, since it is the same God who reveals the mysteries and infuses faith, and who has endowed the human mind with the light of reason.
6. God cannot deny himself, nor can truth ever be in opposition to truth. The appearance of this kind of specious contradiction is chiefly due to the fact that either the dogmas of faith are not understood and explained in accordance with the mind of the Church, or unsound views are mistaken for the conclusions of reason.
7. Therefore we define that every assertion contrary to the truth of enlightened faith is totally false [34].
8. Furthermore the Church which, together with its apostolic office of teaching, has received the charge of preserving the deposit of faith, has by divine appointment the right and duty of condemning what wrongly passes for knowledge, lest anyone be led astray by philosophy and empty deceit [35].
9. Hence all faithful Christians are forbidden to defend as the legitimate conclusions of science those opinions which are known to be contrary to the doctrine of faith, particularly if they have been condemned by the Church; and furthermore they are absolutely bound to hold them to be errors which wear the deceptive appearance of truth.
10. Not only can faith and reason never be at odds with one another but they mutually support each other, for on the one hand right reason established the foundations of the faith and, illuminated by its light, develops the science of divine things; on the other hand, faith delivers reason from errors and protects it and furnishes it with knowledge of many kinds.
11. Hence, so far is the Church from hindering the development of human arts and studies, that in fact she assists and promotes them in many ways. For she is neither ignorant nor contemptuous of the advantages which derive from this source for human life, rather she acknowledges that those things flow from God, the lord of sciences, and, if they are properly used, lead to God by the help of his grace.
12. Nor does the Church forbid these studies to employ, each within its own area, its own proper principles and method: but while she admits this just freedom, she takes particular care that they do not become infected with errors by conflicting with divine teaching, or, by going beyond their proper limits, intrude upon what belongs to faith and engender confusion.
13. For the doctrine of the faith which God has revealed is put forward not as some philosophical discovery capable of being perfected by human intelligence, but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
14. Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by Holy mother Church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.
May understanding, knowledge and wisdom increase as ages and centuries roll along, and greatly and vigorously flourish, in each and all, in the individual and the whole Church: but this only in its own proper kind, that is to say, in the same doctrine, the same sense, and the same understanding [36].
Canons
1. On God the creator of all things
1. If anyone denies the one true God, creator and lord of things visible and invisible: let him be anathema.
2. If anyone is so bold as to assert that there exists nothing besides matter: let him be anathema.
3. If anyone says that the substance or essence of God and that of all things are one and the same: let him be anathema.
4. If anyone says that finite things, both corporal and spiritual, or at any rate, spiritual, emanated from the divine substance; or that the divine essence, by the manifestation and evolution of itself becomes all things or, finally, that God is a universal or indefinite being which by self determination establishes the totality of things distinct in genera, species and individuals: let him be anathema.
5. If anyone does not confess that the world and all things which are contained in it, both spiritual and material, were produced, according to their whole substance, out of nothing by God; or holds that God did not create by his will free from all necessity, but as necessarily as he necessarily loves himself; or denies that the world was created for the glory of God: let him be anathema.
2. On revelation
1. If anyone says that the one, true God, our creator and lord, cannot be known with certainty from the things that have been made, by the natural light of human reason: let him be anathema.
2. If anyone says that it is impossible, or not expedient, that human beings should be taught by means of divine revelation about God and the worship that should be shown him : let him be anathema.
3. If anyone says that a human being cannot be divinely elevated to a knowledge and perfection which exceeds the natural, but of himself can and must reach finally the possession of all truth and goodness by continual development: let him be anathema.
4. If anyone does not receive as sacred and canonical the complete books of Sacred Scripture with all their parts, as the holy Council of Trent listed them, or denies that they were divinely inspired : let him be anathema.
3. On faith
1. If anyone says that human reason is so independent that faith cannot be commanded by God: let him be anathema.
2. If anyone says that divine faith is not to be distinguished from natural knowledge about God and moral matters, and consequently that for divine faith it is not required that revealed truth should be believed because of the authority of God who reveals it: let him be anathema.
3. If anyone says that divine revelation cannot be made credible by external signs, and that therefore men and women ought to be moved to faith only by each one's internal experience or private inspiration: let him be anathema.
4. If anyone says that all miracles are impossible, and that therefore all reports of them, even those contained in Sacred Scripture, are to be set aside as fables or myths; or that miracles can never be known with certainty, nor can the divine origin of the Christian religion be proved from them: let him be anathema.
5. If anyone says that the assent to Christian faith is not free, but is necessarily produced by arguments of human reason; or that the grace of God is necessary only for living faith which works by charity: let him be anathema.
6. If anyone says that the condition of the faithful and those who have not yet attained to the only true faith is alike, so that Catholics may have a just cause for calling in doubt, by suspending their assent, the faith which they have already received from the teaching of the Church, until they have completed a scientific demonstration of the credibility and truth of their faith: let him be anathema.
4. On faith and reason
1. If anyone says that in divine revelation there are contained no true mysteries properly so-called, but that all the dogmas of the faith can be understood and demonstrated by properly trained reason from natural principles: let him be anathema.
2. If anyone says that human studies are to be treated with such a degree of liberty that their assertions may be maintained as true even when they are opposed to divine revelation, and that they may not be forbidden by the Church: let him be anathema.
3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the Church which is different from that which the Church has understood and understands: let him be anathema.
And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and savior, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labor to the warding off and elimination of these errors from the Church and to the spreading of the light of the pure faith.
But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this Holy See.
Session 4: 18 July 1870
First dogmatic constitution on the Church of Christ
Pius, bishop, servant of the servants of God, with the approval of the Sacred Council, for an everlasting record.
1. The eternal shepherd and guardian of our souls [37], in order to render permanent the saving work of redemption, determined to build a Church in which, as in the house of the living God, all the faithful should be linked by the bond of one faith and charity.
2. Therefore, before he was glorified, he besought his Father, not for the apostles only, but also for those who were to believe in him through their word, that they all might be one as the Son himself and the Father are one [38].
3. So then, just as he sent apostles, whom he chose out of the world [39], even as he had been sent by the Father [40], in like manner it was his will that in his Church there should be shepherds and teachers until the end of time.
4. In order, then, that the episcopal office should be one and undivided and that, by the union of the clergy, the whole multitude of believers should be held together in the unity of faith and communion, he set blessed Peter over the rest of the apostles and instituted in him the permanent principle of both unities and their visible foundation.
5. Upon the strength of this foundation was to be built the eternal temple, and the Church whose topmost part reaches heaven was to rise upon the firmness of this foundation [41].
6. And since the gates of hell trying, if they can, to overthrow the Church, make their assault with a hatred that increases day by day against its divinely laid foundation, we judge it necessary, with the approbation of the Sacred Council, and for the protection, defense and growth of the Catholic flock, to propound the doctrine concerning the 1. institution, 2. permanence and 3. nature of the sacred and apostolic primacy, upon which the strength and coherence of the whole Church depends.
7. This doctrine is to be believed and held by all the faithful in accordance with the ancient and unchanging faith of the whole Church.
8. Furthermore, we shall proscribe and condemn the contrary errors which are so harmful to the Lord's flock.
Chapter 1
On the institution of the apostolic primacy in blessed Peter
1. We teach and declare that, according to the gospel evidence, a primacy of jurisdiction over the whole Church of God was immediately and directly promised to the blessed apostle Peter and conferred on him by Christ the lord.
2. It was to Simon alone, to whom he had already said You shall be called Cephas [42], that the Lord, after his confession, You are the Christ, the son of the living God, spoke these words:
Blessed are you, Simon Bar-Jona. For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my Church, and the gates of the underworld shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven [43] .
3. And it was to Peter alone that Jesus, after his resurrection, confided the jurisdiction of Supreme Pastor and ruler of his whole fold, saying:
Feed my lambs, feed my sheep [44].
4. To this absolutely manifest teaching of the Sacred Scriptures, as it has always been understood by the Catholic Church, are clearly opposed the distorted opinions of those who misrepresent the form of government which Christ the lord established in his Church and deny that Peter, in preference to the rest of the apostles, taken singly or collectively, was endowed by Christ with a true and proper primacy of jurisdiction.
5. The same may be said of those who assert that this primacy was not conferred immediately and directly on blessed Peter himself, but rather on the Church, and that it was through the Church that it was transmitted to him in his capacity as her minister.
6. Therefore, if anyone says that blessed Peter the apostle was not appointed by Christ the lord as prince of all the apostles and visible head of the whole Church militant; or that it was a primacy of honor only and not one of true and proper jurisdiction that he directly and immediately received from our lord Jesus Christ himself: let him be anathema.
Chapter 2.
On the permanence of the primacy of blessed Peter in the Roman pontiffs
1. That which our lord Jesus Christ, the prince of shepherds and great shepherd of the sheep, established in the blessed apostle Peter, for the continual salvation and permanent benefit of the Church, must of necessity remain for ever, by Christ's authority, in the Church which, founded as it is upon a rock, will stand firm until the end of time [45].
2. For no one can be in doubt, indeed it was known in every age that the holy and most blessed Peter, prince and head of the apostles, the pillar of faith and the foundation of the Catholic Church, received the keys of the kingdom from our lord Jesus Christ, the savior and redeemer of the human race, and that to this day and for ever he lives and presides and exercises judgment in his successors the bishops of the Holy Roman See, which he founded and consecrated with his blood [46].
3. Therefore whoever succeeds to the chair of Peter obtains by the institution of Christ himself, the primacy of Peter over the whole Church. So what the truth has ordained stands firm, and blessed Peter perseveres in the rock-like strength he was granted, and does not abandon that guidance of the Church which he once received [47].
4. For this reason it has always been necessary for every Church--that is to say the faithful throughout the world--to be in agreement with the Roman Church because of its more effective leadership. In consequence of being joined, as members to head, with that see, from which the rights of sacred communion flow to all, they will grow together into the structure of a single body [48].
5. Therefore, if anyone says that it is not by the institution of Christ the lord himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole Church; or that the Roman Pontiff is not the successor of blessed Peter in this primacy: let him be anathema.
Chapter 3.
On the power and character of the primacy of the Roman Pontiff
1. And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence [49], which must be believed by all faithful Christians, namely that the Apostolic See and the Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.
To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal Church.
All this is to be found in the acts of the ecumenical councils and the sacred canons.
2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.
3. In this way, by unity with the Roman Pontiff in communion and in profession of the same faith, the Church of Christ becomes one flock under one Supreme Shepherd [50].
4. This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.
5. This power of the Supreme Pontiff by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the Holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by the Supreme and Universal Pastor; for St. Gregory the Great says: "My honor is the honor of the whole Church. My honor is the steadfast strength of my brethren. Then do I receive true honor, when it is denied to none of those to whom honor is due." [51]
6. Furthermore, it follows from that supreme power which the Roman Pontiff has in governing the whole Church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire Church, so that they may be taught and guided by him in the way of salvation.
7. And therefore we condemn and reject the opinions of those who hold that this communication of the Supreme Head with pastors and flocks may be lawfully obstructed; or that it should be dependent on the civil power, which leads them to maintain that what is determined by the Apostolic See or by its authority concerning the government of the Church, has no force or effect unless it is confirmed by the agreement of the civil authority.
8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful [52], and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53]. The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon [54]. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.
9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema.
Chapter 4.
On the infallible teaching authority of the Roman Pontiff
1. That apostolic primacy which the Roman Pontiff possesses as successor of Peter, the prince of the apostles, includes also the supreme power of teaching. This Holy See has always maintained this, the constant custom of the Church demonstrates it, and the ecumenical councils, particularly those in which East and West met in the union of faith and charity, have declared it.
2. So the fathers of the fourth Council of Constantinople, following the footsteps of their predecessors, published this solemn profession of faith: The first condition of salvation is to maintain the rule of the true faith. And since that saying of our lord Jesus Christ, You are Peter, and upon this rock I will build my Church [55], cannot fail of its effect, the words spoken are confirmed by their consequences. For in the Apostolic See the Catholic religion has always been preserved unblemished, and sacred doctrine been held in honor. Since it is our earnest desire to be in no way separated from this faith and doctrine, we hope that we may deserve to remain in that one communion which the Apostolic See preaches, for in it is the whole and true strength of the Christian religion [56].
What is more, with the approval of the second Council of Lyons, the Greeks made the following profession:
"The Holy Roman Church possesses the supreme and full primacy and principality over the whole Catholic Church. She truly and humbly acknowledges that she received this from the Lord himself in blessed Peter, the prince and chief of the apostles, whose successor the Roman Pontiff is, together with the fullness of power. And since before all others she has the duty of defending the truth of the faith, so if any questions arise concerning the faith, it is by her judgment that they must be settled." [57]
Then there is the definition of the Council of Florence:
"The Roman Pontiff is the true vicar of Christ, the head of the whole Church and the father and teacher of all Christians; and to him was committed in blessed Peter, by our lord Jesus Christ, the full power of tending, ruling and governing the whole Church." [58]
3. To satisfy this pastoral office, our predecessors strove unwearyingly that the saving teaching of Christ should be spread among all the peoples of the world; and with equal care they made sure that it should be kept pure and uncontaminated wherever it was received.
4. It was for this reason that the bishops of the whole world, sometimes individually, sometimes gathered in synods, according to the long established custom of the Churches and the pattern of ancient usage referred to this Apostolic See those dangers especially which arose in matters concerning the faith. This was to ensure that any damage suffered by the faith should be repaired in that place above all where the faith can know no failing [59].
5. The Roman pontiffs, too, as the circumstances of the time or the state of affairs suggested, sometimes by summoning ecumenical councils or consulting the opinion of the Churches scattered throughout the world, sometimes by special synods, sometimes by taking advantage of other useful means afforded by divine providence, defined as doctrines to be held those things which, by God's help, they knew to be in keeping with Sacred Scripture and the apostolic traditions.
6. For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.
Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this See of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Savior to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren [60].
7. This gift of truth and never-failing faith was therefore divinely conferred on Peter and his successors in this See so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole Church is preserved in unity, and, resting on its foundation, can stand firm against the gates of hell.
8. But since in this very age when the salutary effectiveness of the apostolic office is most especially needed, not a few are to be found who disparage its authority, we judge it absolutely necessary to affirm solemnly the prerogative which the only-begotten Son of God was pleased to attach to the supreme pastoral office.
9. Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, to the glory of God our savior, for the exaltation of the Catholic religion and for the salvation of the Christian people, with the approval of the Sacred Council, we teach and define as a divinely revealed dogma that when the Roman Pontiff speaks EX CATHEDRA, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman Pontiff are of themselves, and not by the consent of the Church, irreformable.
So then, should anyone, which God forbid, have the temerity to reject this definition of ours: let him be anathema.
Given at Rome in public session, solemnly held in the Vatican Basilica in the year of our Lord one thousand eight hundred and seventy, on the eighteenth day of July, in the twenty-fifth year of Our Pontificate.
In conformity with the original.
Joseph, Bishop of St. Polten Secretary to the Vatican Council
Notes
1 The Profession of faith of the other fathers added: and I pledge and swear true obedience to the Roman Pontiff, successor of blessed Peter the Prince of the Apostles, and Vicar of Jesus Christ
2 The profession of faith of the other fathers continues: my subjects, or those for whom I have responsibility in virtue of my office, hold, teach and preach the same
3 See Mt 28, 20.
4 See Heb 13, 9.
5 1 Tm 2, 4.
6 Lk 19, 10.
7 Jn 11, 52.
8 See Wis 16, 12.
9 Is 59, 21.
10 See Lateran Council IV, const. 1 (see above, p. 230).
11 Wis 8, 1.
12 Heb 4, 13.
13 Rm 1, 20.
14 Heb 1, 1-2.
15 1 Cor 2, 9.
16 Council of Trent, session 4, first decree (see above p. 663).
17 Heb 11, 1.
18 Mk 16, 20.
19 2 Pt 1, 19.
20 Council of Orange II (529), canon 7 (Bruns 2, 178; Msi 8, 713).
21 Heb 11, 6.
22 Is 11, 12.
23 1 Tm 2, 4.
24 1 Pt 2, 9; Col 1, 13.
25 Col 1, 12.
26 Heb 2, 3.
27 Heb 12, 2.
28 Heb 10, 12.
29 Rm 1, 20.
30 Jn 1, 17.
31 i Cor 2, 7-8, 10.
32 Mt 11, 25.
33 2 Cor 5, 6-7.
34 See Lateran Council V, session 8 (see above p. 605).
35 See Col 2, 8.
36 Vincent of Lerins, Commonitorium (Notebook), 28 (PL 50, 668).
37 1 Pt 2,25.
38 Jn 17, 20-21.
39 Jn 15, 19.
40 Jn 20, 21.
41 Leo 1, Serm. (Sermons), 4 (elsewhere 3), ch. 2 for the day of his birth (PL 54, 150).
42 Jn 1, 42.
43 Mt 16, 16 19.
44 Jn 21, 15-17.
45 See Mt 7, 25; Lk 6, 48.
46 From the speech of Philip, the Roman legate, at the 3rd session of the Council of Ephesus (D no. 112).
47 Leo I, Serm. (Sermons), 3 (elsewhere 2), ch. 3 (PL 54, 146).
48 Irenaeus, Adv. haeres. (Against Heresies) 1113 (PG 7, 849), Council of Aquilea (381), to be found among: Ambrose, Epistolae (Letters), 11 (PL 16, 946).
49 Council of Florence, session 6 (see above p. 528).
50 See Jn 10, 16.
51 Ep. ad Eulog. Alexandrin. (Letter to Eulogius of Alexandria), VIII 29 (30) (MGH, Ep. 2, 31 28-30, PL 77, 933).
52 Pius VI, Letter Super soliditate dated 28 Nov. 1786.
53 From Michael Palaeologus's profession of faith which was read out at the second Council of Lyons (D no. 466).
54 Nicholas I, Ep. ad Michaelem imp. (Letter to the emperor Michael) (PL 119, 954).
55 Mt 16, 18.
56 From Pope Hormisdas's formula of the year 517 (D no. 171), see above p. 157 n. 1.
57 From Michael Palaeologus's profession of faith which was read out at the second Council of Lyons (D no. 466).
58 Council of Florence, session 6 (see above p. 528). S Bernard, Ep. (Letters) 190 (PL 182, 1053).
59 Bernard, Ep. (Letters) 190 (PL 182, 1053).
60 Lk 22, 32.
The translation found here is that which appears in Decrees of the Ecumenical Councils ed. Norman Tanner. S.J. The numbering of the canons is however found in Tanner's text.
DICASTERY FOR THE DOCTRINE OF THE FAITH
NORMS FOR PROCEEDING IN THE DISCERNMENT
OF ALLEGED SUPERNATURAL PHENOMENA
Presentation
Listening to the Spirit
Who Works in the Faithful People of God
God is present and active in our history. The Holy Spirit, who flows from the heart of the risen Christ, works in the Church with divine freedom and offers us many valuable gifts that aid us on the path of life and encourage our spiritual growth in fidelity to the Gospel. This action of the Holy Spirit can also reach our hearts through certain supernatural occurrences, such as apparitions or visions of Christ or the Blessed Virgin, and other phenomena.
Many times, these events have led to a great richness of spiritual fruits, growth in faith, devotion, fraternity, and service. In some cases, they have given rise to shrines throughout the world that are at the heart of many people’s popular piety today. What life and beauty the Lord sows beyond our human understanding and procedures! For this reason, the Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena that we now present here are not intended to control or (even less) stifle the Spirit. In fact, in the best cases involving events of alleged supernatural origin, “the Diocesan Bishop is encouraged to appreciate the pastoral value of this spiritual proposal, and even to promote its spread” (I, par. 17).
St. John of the Cross recognized “the lowliness, deficiency, and inadequacy of all the terms and words used in this life to deal with divine things.”[1] Indeed, no one can fully express God’s inscrutable ways: “The saintly doctors, no matter how much they have said or will say, can never furnish an exhaustive explanation of these figures and comparisons, since the abundant meanings of the Holy Spirit cannot be caught in words.”[2] For “the way to God is as hidden and secret to the senses of the soul as are the footsteps of one walking on water imperceptible to the senses of the body.”[3] Indeed, “since he is the supernatural artificer, he will construct supernaturally in each soul the edifice he desires.”[4]
At the same time, in some events of alleged supernatural origin, there are serious critical issues that are detrimental to the faithful; in these situations, the Church must respond with utmost pastoral solicitude. In particular, I am thinking of the use of such phenomenon to gain “profit, power, fame, social recognition, or other personal interest” (II, Art. 15, 4°)—even possibly extending to the commission of gravely immoral acts (cf. II, Art.15, 5°) or the use of these phenomena “as a means of or pretext for exerting control over people or carrying out abuses” (II, Art. 16).
When considering such events, one should not overlook, for example, the possibility of doctrinal errors, an oversimplification of the Gospel message, or the spread of a sectarian mentality. Finally, there is the possibility of believers being misled by an event that is attributed to a divine initiative but is merely the product of someone’s imagination, desire for novelty, tendency to fabricate falsehoods (mythomania), or inclination toward lying.
Therefore, in its discernment in this area, the Church needs clear procedures. The Norms Regarding the Manner of Proceeding in the Discernment of Presumed Apparitions or Revelations, in use until now, were approved by Pope St. Paul VI in 1978, more than four decades ago. They remained confidential until they were officially published in 2011, thirty-three years later.
The Recent Revision
After the 1978 Norms were put into practice, however, it became evident that decisions took an excessively long time, sometimes spanning several decades. In this way, the necessary ecclesiastical discernment often came too late.
The revision of the 1978 Norms began in 2019 and involved various consultations envisioned by the then Congregation for the Doctrine of the Faith (Congresso, Consulta, Feria IV, and Plenaria). During the subsequent five years, several proposals for revision were made, but all were considered inadequate.
In the Congresso of the Dicastery on 16 November 2023, it was acknowledged that a comprehensive and radical revision of the existing draft was needed. With this, the Dicastery prepared a new and entirely reconsidered draft that clarified the roles of the Diocesan Bishop and the Dicastery.
The new draft underwent review in a Consulta Ristretta on 4 March 2024. Overall, the experts had a favorable opinion of the text, though they made some suggestions for improvement, which were subsequently incorporated into the document.
The text was then studied in the Dicastery’s Feria IV of 17 April 2024, during which the Cardinal and Bishop Members gave it their approval. Finally, on 4 May 2024, the new Norms were presented to the Holy Father, who approved them and ordered their publication. He established that these Norms will take effect on 19 May 2024, the Solemnity of Pentecost.
Reasons for the New Norms
In the Preface to the 2011 publication of the 1978 Norms, the then Prefect, His Eminence, William Cardinal Levada, clarified that the Congregation for the Doctrine of the Faith has the competence to examine cases of alleged “apparitions, visions and messages attributed to supernatural sources.” Indeed, the 1978 Norms had also established that “it is up to the Sacred Congregation to judge and approve the Ordinary’s way of proceeding” or “to initiate a new examination” (IV, 2).
In the past, the Holy See seemed to accept that Bishops would make statements such as, “Les fidèles sont fondés à la croire indubitable et certaine”: Decree of the Bishop of Grenoble, 19 September 1851) and “one cannot doubt the reality of the tears” (Decree of the Bishops of Sicily, 12 December 1953). However, these expressions conflicted with the Church’s own conviction that the faithful did not have to accept the authenticity of these events. Therefore, a few months after the latter case, the Holy Office explained that it had “not yet made any decision regarding the Madonna delle Lacrime” ([Syracuse, Sicily] 2 October 1954). More recently, in reference to Fatima, the then Congregation for the Doctrine of the Faith explained that ecclesiastical approval of a private revelation highlights that “the message contains nothing contrary to faith or morals” (26 June 2000).
Despite this clear stance, the actual procedures followed by the Dicastery, even in recent times, were still inclined toward the Bishop making a declaration that the event was “supernatural” or “not supernatural”—so much so that some Bishops insisted on being able to make a positive declaration of this type. Even recently, some Bishops have wanted to make statements such as, “I confirm the absolute truth of the facts” and “the faithful must undoubtedly consider as true…”. These expressions effectively oriented the faithful to think they had to believe in these phenomena, which sometimes were valued more than the Gospel itself.
In dealing with such cases, and especially when preparing an official statement, some Bishops sought the necessary prior authorization from the Dicastery. Then, when granted that permission, Bishops were asked not to mention the Dicastery in their statement. This was the case, for example, in the rare instances that concluded in recent decades, in which the Dicastery included provisions such as “Sans impliquer notre Congrégation,” Letter to the Bishop of Gap [France], 3 August 2007) or “the Dicastery shall not be involved in such a pronouncement” (Congresso of 11 May 2001, regarding a request from the Bishop of Gikongoro [Rwanda]). In these situations, the Bishop could not even mention that the Dicastery had given its approval. Meanwhile, other Bishops, whose Dioceses were also affected by these phenomena, were also seeking an authoritative opinion from the Dicastery to attain greater clarity.
This way of proceeding, which has caused considerable confusion, shows how the 1978 Norms are no longer adequate to guide the actions of the Bishops and the Dicastery. This has become even more of a problem today since phenomena rarely remain within the boundaries of one city or Diocese. This concern was already noted during the 1974 Plenary Assembly of the then Congregation for the Doctrine of the Faith, where the members acknowledged that an event of alleged supernatural origin often “inevitably extends beyond the limits of a Diocese and even of a Nation and [...] the case automatically reaches proportions that can justify intervention by the supreme Authority of the Church.” Meanwhile, the 1978 Norms recognized that it had become “more difficult, if not almost impossible, to achieve with the required speed the judgments that in the past concluded the investigation of such matters (constat de supernaturalitate, non constat de supernaturalitate)” (Preliminary Note).
The expectation of receiving a declaration about the supernatural nature of the event resulted in very few cases ever reaching a clear determination. In fact, since 1950, no more than six cases have been officially resolved, even though such phenomena have often increased without clear guidance and with the involvement of people from many Dioceses. Therefore, one can assume that many other cases were either handled differently or just not handled at all.
To prevent any further delays in the resolution of a specific case involving an event of alleged supernatural origin, the Dicastery recently proposed to the Holy Father the idea of concluding the discernment process not with a declaration of “de supernaturalitate” but with a “Nihil obstat,” which would allow the Bishop to draw pastoral benefit from the spiritual phenomenon. The idea of concluding with a declaration of “Nihil obstat” was reached after assessing the various spiritual and pastoral fruits of the event and finding no substantial negative elements in it. The Holy Father considered this proposal to be a “right solution.”
New Aspects
Based on the factors mentioned above, with the new Norms, we are proposing a procedure that is different from the past but is also richer as it involves six possible prudential conclusions that can guide pastoral work surrounding events of alleged supernatural origin (cf. I, pars. 17-22). These six possible determinations allow the Dicastery and the Bishops to handle in a suitable manner the issues that arise in connection with the diverse cases they encounter.
As a rule, these potential conclusions do not include the possibility of declaring that the phenomenon under discernment is of supernatural origin—that is, affirming with moral certainty that it originates from a decision willed by God in a direct way. Instead, as Pope Benedict XVI explained, granting a Nihil obstat simply indicates that the faithful “are authorized to give [the phenomenon] their adhesion in a prudent manner.” Since a Nihil obstat does not declare the events in question to be supernatural, it becomes even more apparent—as Pope Benedict XVI also said—how the phenomenon is only “a help which is proffered, but its use is not obligatory.”[5] At the same time, this response naturally leaves open the possibility that, in monitoring how the devotion develops, a different response may be required in the future.
Moreover, it should be noted that reaching a declaration affirming the “supernaturalness” of an event, by its very nature, not only requires a suitable amount of time to carry out the analysis but it can also lead to the possibility that a judgment of “supernatural” today might become a judgment of “not supernatural” years later—and precisely this has happened. An example worth recalling is a case involving alleged apparitions from the 1950s. In 1956, the Bishop issued a final judgment of “not supernatural,” and the following year, the Holy Office approved the Bishop’s decision. Then, the approval of that veneration was sought again. In 1974, the Congregation for the Doctrine of the Faith declared the alleged apparitions to be “constat de non supernaturalitate.” Thereafter, in 1996, the local Bishop positively recognized the devotion, and in 2002, another Bishop from the same place recognized the “supernatural origin” of the apparitions, leading to the spread of the devotion to other countries. Finally, in 2020, at the request of the Congregation, a new Bishop reiterated the Congregation’s earlier “negative judgment,” requiring the cessation of any public disclosures regarding the alleged apparitions and revelations. Thus, it took about seventy excruciating years to bring the whole matter to a conclusion.
Today, we have come to the conviction that such complicated situations, which create confusion among the faithful, should always be avoided. This can be accomplished by ensuring a quicker and clearer involvement of this Dicastery and by preventing the impression that the discernment process would be directed toward a declaration of “supernaturalness” (which carries high expectations, anxieties, and even pressures).Instead, as a rule, such declarations of “supernaturalness” are replaced either by a Nihil obstat, which authorizes positive pastoral work, or by another determination that is suited to the specific situation.
The procedures outlined in the new Norms, which offer six possible final prudential decisions, make it possible to reach a decision in a more reasonable period, helping the Bishop to manage a situation involving events of alleged supernatural origin before such occurrences—without a necessary ecclesial discernment—acquire very problematic dimensions.
Nevertheless, the possibility always remains that the Holy Father may intervene exceptionally by authorizing a procedure that includes the possibility of declaring the supernaturalness of the events. Yet, this is an exception that has been made only rarely in recent centuries.
At the same time, as stipulated in the new Norms, the possibility of declaring an event as “not supernatural” remains, but only when there are objective signs that clearly indicate manipulation at the basis of the phenomenon.For instance, this might occur when an alleged visionary admits to having lied or when evidence shows that the blood on a crucifix belongs to the alleged visionary.
Recognizing an Action of the Holy Spirit
Most of the shrines that today are privileged places of popular piety for the People of God have never had an official declaration of the supernatural nature of the events that led to the devotion expressed there. Rather, the sensus fidelium intuited the activity of the Holy Spirit there, and no major problems have arisen that required an intervention from the pastors of the Church.
Often, the presence of the Bishop and priests at certain times—such as during pilgrimages or celebrating certain Masses—has served as an implicit acknowledgment that there are no serious objections and that the spiritual experience had a positive influence on the lives of the faithful.
Nevertheless, a Nihil obstat allows the pastors of the Church to act confidently and promptly to stand among the People of God in welcoming the Holy Spirit’s gifts that may emerge “in the midst of” these events. The phrase “in the midst of”—used in the new Norms—clarifies that even if the event itself is not declared to be of supernatural origin, there is still a recognition of the signs of the Holy Spirit’s supernatural action in the midst of what is occurring.
However, in some cases, alongside this recognition of the signs of the Holy Spirit’s action, there is also a need for certain clarifications or purifications.It may happen that the Holy Spirit’s action in a specific situation—which can be rightly appreciated—might appear to be mixed with purely human elements (such as personal desires, memories, and sometimes obsessive thoughts), or with “some error of a natural order, not due to bad intentions, but to the subjective perception of the phenomenon” (II, Art. 15, 2°). After all, “an experience alleged to be a vision simply cannot compel one either to accept it as accurate in every detail or to reject it altogether as a human or diabolical illusion or fraud.”[6]
The Involvement and Accompaniment of the Dicastery
It is important to understand that the new Norms clarify a significant point about the competence of this Dicastery. On the one hand, they affirm that discernment in this area remains the task of the Diocesan Bishop. On the other hand, recognizing that, now more than ever, these phenomena involve many people from various Dioceses and spread rapidly across different regions and even countries, the new Norms establish that the Dicastery must always be consulted and give final approval to what the Bishop decides before he announces a determination on an event of alleged supernatural origin. While previously the Dicastery had intervened but the Bishop was asked not to mention it, today, the Dicastery openly manifests its involvement and accompanies the Bishop in reaching a final determination. Now, when the Bishop makes his decision public, it will be stated as “in agreement with the Dicastery for the Doctrine of the Faith.”
At the same time, as already envisioned in the 1978 Norms (IV, 1 b), the new Norms also indicate that, in some instances, the Dicastery may intervene motu proprio (II, Art. 26). Once a clear determination is made, the new Norms specify that “the Dicastery, in any case, reserves the right to intervene again depending on the development of the phenomenon in question” (II, Art. 22, § 3) and request the Bishop to continue “to watch over the phenomenon” (II, Art. 24) for the good of the faithful.
God is always present in human history and never stops bestowing his gifts of grace upon us through the workings of the Holy Spirit, daily renewing our faith in Jesus Christ, the Savior of the world. It is the responsibility of the pastors of the Church to keep their faithful always attentive to this loving presence of the Most Holy Trinity in our midst, as it is also their duty to protect the faithful from all deception. These new Norms are but one way in which the Dicastery for the Doctrine of the Faith places itself at the service of the pastors of the Church in docile listening to the Spirit at work in the faithful People of God.
Víctor Manuel Card. Fernández
Prefect
Introduction
1. Jesus Christ is the definitive Word of God, “the First and the Last” (Rev. 1:17). He is the fullness and fulfillment of Revelation; everything God wanted to reveal, he did through his Son, the Word made flesh. Therefore, “the Christian economy, 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.”[7]
2. In the revealed Word, there is everything necessary for the Christian life. St. John of the Cross affirms that “in giving us his Son, his only Word (for he possesses no other), [the Father] spoke everything to us at once in this sole Word—and he has no more to say […] because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All, who is his Son. Those who now desire to question God or receive some vision or revelation are guilty not only of foolish behavior but also of offending him by not fixing their eyes entirely on Christ and by living with the desire for some other novelty.”[8]
3. In the time of the Church, the Holy Spirit leads believers of every era “into all truth” (Jn. 16:13) to “bring about an ever deeper understanding of revelation.”[9] It is the Holy Spirit, in fact, who guides us ever further in understanding the mystery of Christ, for “however numerous are the mysteries and marvels […] discovered and […] understood in this earthly life, all the more is yet to be said and understood. There is much to fathom in Christ, for he is like an abundant mine with many recesses of treasures, so that however deep individuals may go they never reach the end or bottom, but rather in every recess find new veins with new riches everywhere.”[10]
4. While all that God has willed to reveal he has done through his Son and while the ordinary means of holiness are made available to every baptized person in the Church of Christ, the Holy Spirit may grant some people distinct experiences of faith, the purpose of which is not “to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history.”[11]
5. The call to holiness concerns all the baptized; it is nourished by a life of prayer and participation in the sacramental life of the Church, and is expressed in an existence imbued with love of God and neighbor.[12] In the Church, we receive the love of God, fully manifested in Christ (cf. Jn.3:16) and “poured into our hearts through the Holy Spirit who has been given to us” (Rom.5:5). Those who allow themselves to be guided by the Holy Spirit with docility experience the presence and action of the Trinity, and such a lived existence—as Pope Francis teaches—results in a mystical life that, although “apart from any extraordinary phenomena, offers itself to all the faithful as a daily experience of love.”[13]
6. Nevertheless, occasionally phenomena occur that seem to exceed the bounds of ordinary experiences and present themselves as having a supernatural origin (such as alleged apparitions, visions, interior or exterior locutions, writings or messages, phenomena related to religious images, and psychophysical phenomena). Speaking accurately about such occurrences can surpass the capabilities of human language (cf. 2 Cor. 12:2-4). With the advent of modern means of communication, these phenomena can attract the attention of many believers or cause confusion among them. Since news of these events can spread very quickly, the pastors of the Church are responsible for handling these phenomena with care by recognizing their fruits, purifying them of negative elements, or warning the faithful about potential dangers arising from them (cf. 1 Jn. 4:1).
7. Moreover, with the development of modern means of communication and the increase in pilgrimages, these phenomena are taking on national and even global proportions, meaning that a decision made in one Diocese has consequences also elsewhere.
8. When spiritual experiences are accompanied by physical and psychological phenomena that cannot be immediately explained by reason alone, the Church has the delicate responsibility of studying and discerning these occurrences carefully.
9. In his Apostolic Exhortation Gaudete et Exsultate, Pope Francis reminds us that the only way to know whether something comes from the Holy Spirit is through discernment, which must be sought and cultivated in prayer.[14] This is a divine gift that aids the Church’s pastors in fulfilling what St. Paul says: “test everything; hold fast what is good” (1 Thess. 5:21). To assist Diocesan Bishops and Episcopal Conferences in discerning phenomena of alleged supernatural origin, the Dicastery for the Doctrine of the Faith promulgates the following Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena.
I. General Guidelines
A. The Nature of the Discernment
10. By following the Norms below, the Church will be able to fulfill its duty of discerning: (a) whether signs of a divine action can be ascertained in phenomena that are alleged to be of supernatural origin; (b) whether there is that anything conflicts with faith and morals in the writings or messages of those involved in the alleged phenomena in question; (c) whether it is permissible to appreciate their spiritual fruits, whether they need to be purified from problematic elements, or whether the faithful should be warned about potential risks; (d) whether it is advisable for the competent ecclesiastical authority to realize their pastoral value.
11. While the following provisions foresee the possibility of a discernment in the sense described in Par. 10 (above), it must be noted that, as a general rule, it is not foreseen in these Norms that ecclesiastical authority would give a positive recognition of the divine origin of alleged supernatural phenomena.
12. Whenever a Nihil obstat is granted by the Dicastery (cf. Par. 17, below), such phenomena do not become objects of faith, which means the faithful are not obliged to give an assent of faith to them. Rather, as in the case of charisms recognized by the Church, they are “ways to deepen one’s knowledge of Christ and to give oneself more generously to him, while rooting oneself more and more deeply in communion with the entire Christian people.”[15]
13. Even when a Nihil obstat isgranted for canonization processes, this does not imply a declaration of authenticity regarding any supernatural phenomena present in a person’s life. This is evident, for instance, in the decree of canonization of St. Gemma Galgani: “[Pius XI] feliciter elegit ut super heroicis virtutibus huius innocentis aeque ac poenitentis puellae suam mentem panderet, nullo tamen per praesens decretum (quod quidem numquam fieri solet) prolato iudicio de praeternaturalibus Servae Dei charismatibus.”[16]
14. At the same time, it should also be acknowledged that some phenomena, which could have a supernatural origin, at times appear connected to confused human experiences, theologically inaccurate expressions, or interests that are not entirely legitimate.
15. The discernment of alleged supernatural phenomena is carried out from the start by the Diocesan Bishop (or by another ecclesiastical authority mentioned in Part II, Arts. 4-6) in dialogue with the Dicastery. However, since special attention to the common good of the entire People of God can never be lacking, “the Dicastery reserves the right to evaluate the moral and doctrinal elements of that spiritual experience and the use that is being made of it.”[17] It is important not to overlook that sometimes the discernment may also deal with problems, such as delicts, manipulation, damage to the unity of the Church, undue financial gain, and serious doctrinal errors that could cause scandals and undermine the credibility of the Church.
B. Conclusions
16. The discernment of alleged supernatural phenomena may reach conclusions that are usually expressed in one of the terms listed below.
17. Nihil obstat – Without expressing any certainty about the supernatural authenticity of the phenomenon itself, many signs of the action of the Holy Spirit are acknowledged “in the midst”[18] of a given spiritual experience, and no aspects that are particularly critical or risky have been detected, at least so far. For this reason, the Diocesan Bishop is encouraged to appreciate the pastoral value of this spiritual proposal, and even to promote its spread, including possibly through pilgrimages to a sacred site.
18. Prae oculis habeatur – Although important positive signs are recognized, some aspects of confusion or potential risks are also perceived that require the Diocesan Bishop to engage in a careful discernment and dialogue with the recipients of a given spiritual experience. If there were writings or messages, doctrinal clarification might be necessary.
19. Curatur – While various or significant critical elements arenoted, at the same time, the phenomenon has already spread widely, and there are verifiable spiritual fruits connected to it. In this situation, a ban that could upset the People of God is not recommended. Nevertheless, the Diocesan Bishop is asked not to encourage this phenomenon but to seek out alternative expressions of devotion and possibly reorient its spiritual and pastoral aspects.
20. Sub mandato – In this category, the critical issues are not connected to the phenomenon itself, which is rich in positive elements, but to a person, a family, or a group of people who are misusing it. For instance, the spiritual experience may be exploited for particular and undue financial gain, committing immoral acts, or carrying out a pastoral activity apart from the one already present in the ecclesiastical territory without accepting the instructions of the Diocesan Bishop. In this situation, the pastoral leadership of the specific place where the phenomenon is occurring is entrusted to the Diocesan Bishop (or to another person delegated by the Holy See), who, if unable to intervene directly, will try to reach a reasonable agreement.
21. Prohibetur et obstruatur – While there are legitimate requests and some positive elements, the critical issues and risks associated with this phenomenon appear to be very serious. Therefore, to prevent further confusion or even scandal that could erode the faith of ordinary people, the Dicastery asks the Diocesan Bishop to declare publicly that adherence to this phenomenon is not allowed. At the same time, the Diocesan Bishop is asked to offer a catechesis that can help the faithful understand the reasons for the decision and reorient the legitimate spiritual concerns of that part of the People of God.
22. Declaratio de non supernaturalitate – In this situation, the Dicastery authorizes the Diocesan Bishop to declare that the phenomenon is found to be not supernatural. This decision must be based on facts and evidence that are concrete and proven. For instance, if an alleged visionary admits to having lied or if credible witnesses provide elements of proof that allow one to discover that the phenomenon was based on fabrication, an erroneous intention, or mythomania.
23. In light of the aforementioned points, it is reaffirmed that, as a rule, neither the Diocesan Bishop, nor the Episcopal Conferences, nor the Dicastery will declare that these phenomena are of supernatural origin, even if a Nihil obstat is granted (cf. Par. 11, above). It remains true, however, that the Holy Father can authorize a special procedure in this regard.
II. Procedures to Follow
A. Substantive Norms
Art. 1 – It is the responsibility of the Diocesan Bishop, in dialogue with the national Episcopal Conference, to examine cases of alleged supernatural phenomena that occur within his territory and to formulate a final judgment on them, including the possible promotion of an associated veneration or devotion. The judgment of the Bishop is to be submitted to the Dicastery for approval.
Art. 2 – After having investigated the events in question according to the following norms, it is the responsibility of the Diocesan Bishop to transmit the results of the investigation, with his Votum, to the Dicastery for the Doctrine of the Faith and to intervene according to the indications provided by the Dicastery. It is the responsibility of the Dicastery to evaluate the Diocesan Bishop’s way of proceeding and to approve or not approve the determination that the Bishop proposes to attribute to the specific case.
Art. 3 § 1 – The Diocesan Bishop is to refrain from making any public statement in favor of the authenticity or supernatural nature of such phenomena and from having any personal connection with them. Yet, he must remain vigilant and, if necessary, intervene with swiftness and prudence, according to the procedures indicated in the following norms.
§ 2 – If forms of devotion emerge in connection with the alleged supernatural event, even without true and proper veneration, the Diocesan Bishop has the serious obligation of initiating a comprehensive canonical investigation as soon as possible to safeguard the Faith and prevent abuses.
§ 3 – The Diocesan Bishop should exercise particular care, even using the means at his own disposal, to prevent the spread of confused religious manifestations or the dissemination of any materials pertaining to the alleged supernatural phenomenon (such as the weeping of sacred images; the sweating, bleeding, or mutation of consecrated hosts, etc.) to avoid fueling a sensationalistic climate (cf. Art. 11 § 1).
Art. 4 – When the alleged phenomenon involves the competence of multiple Diocesan Bishops, due to the domicile of the individuals involved or the spread of the forms of veneration or popular devotion associated with the phenomenon, those Diocesan Bishops, in consultation with the Dicastery for the Doctrine of the Faith, can establish an Interdiocesan Commission. This Commission, presided over by one of the Diocesan Bishops, will provide for the investigation in accordance with the following articles. For this purpose, they may also seek the assistance of the relevant offices of the Episcopal Conference.
Art. 5 – If the alleged supernatural events involve the competence of Diocesan Bishops belonging to the same ecclesiastical province, the Metropolitan—after consulting the Episcopal Conference and the Dicastery for the Doctrine of the Faith, and upon the Dicastery’s mandate—can assume the task of establishing and presiding over the Commission referred to in Art. 4.
Art. 6 § 1 – When the alleged supernatural events involve an ecclesiastical region referred to in cann. 433-434 CIC, the presiding Bishop shall ask the Dicastery for the Doctrine of the Faith for a special mandate to proceed.
§ 2 – In this case, the procedures will follow ex analogia the provisions of Art. 5, while observing the directions received from the Dicastery.
B. Procedural Norms
Investigatory Phase
Art. 7 § 1 – Whenever the Diocesan Bishop receives a report, which has at least the semblance of truth, about events of an alleged supernatural origin pertaining to the Catholic Faith and occurring within the territory of his competence, he shall prudently inform himself about the events and circumstances either personally or through a Delegate. He should also promptly gather all the elements useful for an initial assessment.
§ 2 – If the phenomena in question can be easily managed within the scope of those directly involved and if no danger to the community is perceived, the Diocesan Bishop, after consulting with the Dicastery, shall take no further action, although the duty of vigilance remains.
§ 3 – If persons involved are dependent on different Diocesan Bishops, the opinions of these Bishops should be heard. When an alleged phenomenon originates in one place and involves further developments in other locations, it may be evaluated differently in those locations. In such a situation, each Diocesan Bishop always has the power to decide what he considers pastorally prudent in his own territory, after consulting with the Dicastery.
§ 4 – When the alleged phenomenon involves various types of objects, the Diocesan Bishop, personally or through a Delegate, may order that those objects be stored in a safe and secure place, pending clarification of the case. When it involves an alleged Eucharistic miracle, the consecrated species must be kept in a confidential place and in an appropriate manner.
§ 5 – If the gathered elements seem sufficient, the Diocesan Bishop shall decide whether to initiate a phase of evaluating the phenomenon, to propose to the Dicastery in his Votum a final judgment for the greater good of the faith of the Church and in order to safeguard and promote the spiritual welfare of the faithful.
Art. 8 § 1 – The Diocesan Bishop[19] shall constitute an Investigatory Commission, among whose members there is to be at least one theologian, one canonist, and one expert chosen based on the nature of the phenomenon.[20] The purpose of this Commission is not only to reach a statement regarding the truthfulness of the occurrences in question but also to carry out a detailed examination of every aspect of the event, with the goal of providing the Diocesan Bishop with every element that would be useful for an evaluation.
§ 2 – The members of the Investigatory Commission shall be of unquestionable reputation, sure faith, certain doctrine, and proven prudence. They shall have no direct or indirect involvement with the persons or events that are being discerned.
§ 3 – The Diocesan Bishop shall appoint a Delegate, either chosen from among the members of the Commission or external to it, with the responsibility of coordinating the work of the Commission, presiding over it, and preparing its sessions.
§ 4 – The Diocesan Bishop or his Delegate shall also appoint a Notary to attend the meetings and record the minutes of the witness examinations and of any other official act of the Commission. The Notary is responsible for ensuring that the minutes are duly signed and that all the acts of the investigatory phase are collected, well-ordered, and stored in the archives of the Diocesan Curia. The Notary will also provide for the convocation of the Commission and prepare its documents.
§ 5 – All of the members of the Commission are required to maintain the secrecy of office, which is to be sworn by oath.
Art. 9 § 1 – Witness examinations are to be conducted in analogy to what is prescribed by the universal norms (cf. cann. 1558-1571 CIC; cann. 1239-1252 CCEO). They shall be based on questions formulated by the Delegate, after a suitable discussion with the other members of the Commission.
§ 2 – The sworn depositions of the persons involved in the alleged supernatural occurrences are to be given in the presence of the entire Commission, or at least some of its members. When the facts of the case are based on eyewitness testimony, witnesses are to be examined as soon as possible to benefit from temporal proximity to the event.
§ 3 – Confessors of the persons claiming to be involved in events of supernatural origin may not testify about any of the matters they have learned in sacramental confession.[21]
§ 4 – Spiritual directors of the persons claiming to be involved in events of supernatural origin may not testify about any of the matters they have learned in spiritual direction, unless the persons involved authorize the deposition in writing.
Art. 10 – If the materials under investigation include written texts or other elements (e.g., video, audio, photographic) disclosed through the media and authored by a person involved in the alleged phenomenon, those materials shall be subjected to a careful examination by experts (cf. Art. 3 § 3). The Notary is to include the results of the examination in the documentation of the investigation.
Art. 11 § 1 – If the extraordinary events referred to in Art. 7 § 1 involve different types of objects (cf. Art. 3 § 3), the Commission shall undertake a thorough investigation of those objects using the experts on the Commission or other experts identified for the case. The aim of this investigation is to reach a scientific, doctrinal, and canonical assessment of the objects to aid in the subsequent evaluation.
§ 2 – If the extraordinary event involves any findings of an organic nature that require special laboratory and, in any case, technical-scientific investigations, the Commission will entrust the study of those elements to genuine experts in the relevant area of investigation.
§ 3 – If the phenomenon involves the Body and Blood of the Lord in the sacramental signs of bread and wine, special care should be given so that any analyses on the Eucharistic species do not result in disrespect for the Blessed Sacrament, ensuring that due reverence for it is maintained.
§ 4 – If alleged extraordinary events give rise to problems of public order, the Diocesan Bishop shall cooperate with the competent civil authority.
Art. 12 – If the alleged supernatural events continue during the investigation and the situation suggests prudential measures, the Diocesan Bishop shall not hesitate to enforce those acts of good governance to avoid uncontrolled or dubious displays of devotion, or the beginning of a veneration based on elements that are as of yet undefined.
Evaluation Phase
Art. 13 – The Diocesan Bishop, with the help of the members of the Commission established by him, will thoroughly evaluate the collected material following the discernment criteria cited above (cf. I, Pars. 10-23, above), as well as the positive and negative criteria that follow, which are also to be applied cumulatively.
Art. 14 – Among the positive criteria, the following points should be considered:
1°. The credibility and good reputation of the persons who claim to be recipients of supernatural events or to be directly involved in them, as well as the reputation of the witnesses who have been heard. In particular, one should consider the mental equilibrium, honesty and moral uprightness, sincerity, humility, and habitual docility toward ecclesiastical authority, willingness to cooperate with it, and promotion of a spirit of authentic ecclesial communion;
2°. The doctrinal orthodoxy of the phenomenon and any messages related to it;
3°. The unpredictable nature of the phenomenon, by which it is evident that it is not the result of the initiative of the people involved;
4°. The fruits of the Christian life, including a spirit of prayer, conversions, vocations to the priesthood and religious life, acts of charity, as well as sound devotion and abundant and constant spiritual fruits. The contribution of these fruits to the growth of ecclesial communion is to be evaluated.
Art. 15 – Among the negative criteria, one should carefully consider:
1°. The possibility of a manifest error about the event;
2°. Potential doctrinal errors. One must consider the possibility that the person claiming to be the recipient of the events of supernatural origin may have added—even unconsciously—purely human elements or some error of a natural order to a private revelation, not due to bad intentions, but to the subjective perception of the phenomenon;
3°. A sectarian spirit that breeds division in the Church;
4°. An overt pursuit of profit, power, fame, social recognition, or other personal interest closely linked to the event;
5°. Gravely immoral actions committed by the subject or the subject’s followers at or around the time of the event;
6°. Psychological alterations or psychopathic tendencies in the person that may have exerted an influence on the alleged supernatural event. Also, any psychosis, collective hysteria, and other elements traceable to a pathological context should be considered.
Art. 16 – The use of purported supernatural experiences or recognized mystical elements as a means of or a pretext for exerting control over people or carrying out abuses is to be considered of particular moral gravity.
Art. 17 – The evaluation of the results of the investigation into the alleged supernatural phenomena referred to in Art. 7 § 1 shall be carried out with care and diligence, respecting both the persons involved and any technical-scientific examination that was conducted on the alleged supernatural phenomenon.
Conclusory Phase
Art. 18 – After completing the investigation, carefully examining the events and the information that has been gathered,[22] considering the impact that the alleged occurrences have had on the People of God entrusted to him, and taking special account of the abundance of the spiritual fruits brought about by any new devotion that may have emerged, the Diocesan Bishop, with the help of the Delegate, should prepare a report on the alleged phenomenon. Taking into account all the facts of the case, both positive and negative, he shall prepare a personal Votum on the matter, in which he proposes to the Dicastery a final judgment that normally follows one of the following formulas:[23]
1°. Nihil obstat
2°. Prae oculis habeatur
3°. Curatur
4°. Sub mandato
5°. Prohibetur et obstruatur
6°. Declaratio de non supernaturalitate
Art. 19 – When the investigation is concluded, all the acts related to the case are transmitted to the Dicastery for the Doctrine of the Faith for final approval.
Art. 20 – The Dicastery will then proceed to examine the acts of the case, evaluating the moral and doctrinal elements of the spiritual experience, the use that has been made of it, and the Votum of the Diocesan Bishop. The Dicastery may request further information from the Diocesan Bishop, seek other opinions, or, in rare instances, even proceed to a new examination of the case separate from the one carried out by the Diocesan Bishop. In light of its examination, the Dicastery will either confirm or not confirm the determination proposed by the Diocesan Bishop.
Art. 21 § 1 – Upon receiving the Dicastery’s response, unless directed otherwise, the Diocesan Bishop, in agreement with the Dicastery, will clearly make known to the People of God the judgment on the events in question.
§ 2 – The Diocesan Bishop will inform the national Episcopal Conference of the determination approved by the Dicastery.
Art. 22 § 1 – In cases where a Nihil obstat is granted (cf. Art. 18, 1°), the Diocesan Bishop will pay the utmost attention to the correct appreciation of the fruits resulting from the examined phenomenon, while also continuing to exercise vigilance over it with prudent attention. In such a case, the Diocesan Bishop will clearly indicate, through a decree, the nature of the authorization and the limits of any permitted veneration, specifying that the faithful “are authorized to give to it their adherence in a prudent manner.”[24]
§ 2 – The Diocesan Bishop will also take care to ensure that the faithful do not consider any of the determinations as an approval of the supernatural nature of the phenomenon itself.
§ 3 – The Dicastery, in any case, reserves the right to intervene again depending on the development of the phenomenon in question.
Art. 23 § 1 – If a precautionary (cf. Art. 18, 2-4°) or a negative (cf. Art. 18, 5-6°) determination is made, the Diocesan Bishop must formally make it known, after having obtained the Dicastery’s approval. In the announcement, the Bishop should use clear and easily understandable language. Moreover, to foster the growth of a healthy spirituality, he should consider the advisability of making known the reasons for the decision and its doctrinal basis in the Catholic Faith.
§ 2 – In communicating a negative decision, the Diocesan Bishop may omit information that might cause unjust detriment to the persons involved.
§ 3 – If the dissemination of writings of messages continues, the legitimate pastors are to be vigilant according to can. 823 CIC (cf. cann. 652 § 2; 654 CCEO), admonishing abuses and whatever brings damage to right faith and good morals or is otherwise dangerous for the welfare of souls. Ordinary measures may be used for this purpose, including penal precepts (cf. can. 1319 CIC; can. 1406 CCEO).
§ 4 – It is particularly appropriate to make use of the measures named in § 3 (above) when the behaviors to be corrected involve objects or places connected to alleged supernatural phenomena.
Art. 24 – Regardless of the final approved determination, the Diocesan Bishop, either personally or through a Delegate, must continue to watch over the phenomenon and the people involved, exercising his ordinary power.
Art. 25 – If the alleged supernatural phenomena can be traced with certainty to a deliberate intent to bewilder and deceive others for ulterior motives (such as for profit or other personal interests), the Diocesan Bishop will apply, on a case-by-case basis, the relevant canonical penal norms in force.
Art. 26 – The Dicastery for the Doctrine of the Faith can intervene motu proprio at any moment and stage of the discernment regarding alleged supernatural phenomena.
Art. 27 – These Norms entirely replace the previous Norms of 25 February 1978.
The Supreme Pontiff, Francis, at the Audience granted to the undersigned Prefect of the Dicastery for the Doctrine of the Faith, together with the Secretary for the Doctrinal Section of the same Dicastery, on 4 May 2024, approved these Norms, which were deliberated in the Ordinary Session of this Dicastery on 17 April 2024, and he ordered their publication, establishing that they enter into effect on 19 May 2024, the Solemnity of Pentecost.
Given in Rome, at the Dicastery for the Doctrine of the Faith on 17 May 2024.
Víctor Manuel Card. Fernández
Prefect
Msgr. Armando Matteo
Secretary
for the Doctrinal Section
[1] John of the Cross, The Dark Night II, 17, 6, in in Id., The Collected Works of St. John of the Cross, ICS Publications, Washington, D.C. 20173, pp. 437-438.
[2] Id., The Spiritual Canticle B, prol., 1, in op. cit., p. 470.
[3] Id., The Dark Night II, 17, 8, in op. cit., p. 438.
[4] Id., The Living Flame of Love B III, 47, in op. cit., p. 692.
[5] Benedict XVI, Post-Synodal Apostolic Exhortation Verbum Domini (30 September 2010), no. 14: AAS 102 (2010), p. 696.
[6] K. Rahner, Visions and Prophecies, Burns & Oates, London 1963, p. 73. Emphasis added.
[7] Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum (18 November 1965), no. 4: AAS 58 (1966), p. 819.
[8] John of the Cross, The Ascent of Mount Carmel, 2, 22, 3-5, in Id., The Collected Works of St. John of the Cross, ICS Publications, Washington, D.C. 20173, p. 230. Cf. Catechism of the Catholic Church, no. 65.
[9] Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum (18 November 1965), no. 5: AAS 58 (1966), p. 819.
[10] John of the Cross, The Spiritual Canticle B, 37, 4, in op. cit., pp. 615-616.
[11] Catechism of the Catholic Church, no. 67. Cf. Congregation for the Doctrine of the Faith, The Message of Fatima (26 June 2000), Libreria Editrice Vaticana, Vatican City 2000.
[12] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium (7 December 1965), nos. 39-42: AAS 57 (1965), pp. 44-49; Francis, Apostolic Exhortation Gaudete et Exsultate (19 March 2018), nn. 10-18, 143: AAS 110 (2018), pp. 1114-1116, 1150-1151; Id., Apostolic Letter Totum Amoris Est (28 December 2022), passim: L’Osservatore Romano, 28 December 2022, pp. 8-10.
[13] Francis, Apostolic Exhortation C’est la confiance (15 October 2023), no. 35: L’Osservatore Romano, 16 October 2023, p. 3.
[14] Cf. Francis, Apostolic Exhortation Gaudete et Exsultate (19 March 2018), nos. 166 and 173: AAS 110 (2018), pp. 1157 and 1159-1160.
[15] John Paul II, Message for the World Congress of Ecclesial Movements and New Communities (27 May 1998), no. 4: Insegnamenti di Giovanni Paolo II, XXI 1: 1998, Libreria Editrice Vaticana, Vatican City 2000, p. 1064. Cf. Benedict XVI, Post-Synodal Apostolic Exhortation Verbum Domini (30 September 2010), no. 14: AAS 102 (2010), p. 696.
[16] Sacra Rituum Congregatio, Decretum beatificationis et canonizationis Servae Dei Gemmae Galgani, virginis saecularis: AAS 24 (1932), p. 57. In English translation, it reads: “[Pius XI] happily chose to dwell on the heroic virtues of this innocent as well as penitent girl, without, however, by the present decree (which, of course, is never usually done) passing judgment on the supernatural charisms of the Servant of God.”
[17] Dicastery for the Doctrine of the Faith, Letter to the Bishop of Como about an Alleged Visionary (25 September 2023).
[18] The expression “in the midst of” does not mean “by means of” or “through,” but indicates that even though a certain context is not necessarily of supernatural origin, the Holy Spirit is working good things.
[19] Or one of the other ecclesiastical authorities referred to in Arts. 4-6.
[20] Such as a medical doctor (and preferably one who specializes in a related discipline, such as psychiatry or hematology), a biologist, a chemist, etc.
[21] Cf. cann. 983 § 1; 1550 § 2, 2° CIC; cann. 733 § 1; 1231 § 1, 2° CCEO; Congregation for the Causes of Saints, Instruction “Sanctorum Mater” for Conducting Diocesan or Eparchial Inquiries in the Causes of Saints (17 May 2007), artt. 101-102: AAS 99 (2007), p. 494; Apostolic Penitentiary, Note on the Importance of the Internal Forum and the Inviolability of the Sacramental Seal (29 June 2019): AAS 111 (2019), pp. 1215-1218.
[22] All testimonial evidence should also be thoroughly evaluated by carefully applying all the criteria in light of the canonical norms regarding the probative force of testimonies (cf. ex analogia can. 1572 CIC; can. 1253 CCEO).
[23] See above, I, pars. 17-22.
[24] Benedict XVI, Post-Synodal Apostolic Exhortation Verbum Domini (30 September 2010), no. 14: AAS 102 (2010), p. 696. The paragraph in full states, “Ecclesiastical approval of a private revelation essentially means that its message contains nothing contrary to faith and morals; it is licit to make it public and the faithful are authorized to give to it their adherence in a prudent manner. […] It is a help which is proffered, but its use is not obligatory. In any event, it must be a matter of nourishing faith, hope and love, which are for everyone the permanent path of salvation.”
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