Contemplatives, Mystics and Prayer life

[ATeNumquam]

DBT:

I agree with you that living in the secular world can put a lot of stress and competing pressures on the lay contemplative. But I don’t think I’d agree that contemplation is necessarily more “successful” in the monestary.

Just a brief reading of the Saints (Teresa of Avila, Therese of Liseaux) shows that all sorts of petty rivalries, jealousies, troubles dealing with obedience etc. exist among even those we think are most holy. So those in the cloister are not without their own contemplative stresses. And perhaps these kind of drags on the contemplative spirit weigh even more heavily on those in the monestary due to the nature of their consecrated life than some of the secular influences have on the lay contemplative. Just speculating here.
. . .

Well, let speak from a bit of experience here!
OK, I’m speaking as a lay person NOW, and as one who may never have had a vocation to the contemplative life (I’ll never know till I die, I guess!). But I spent 11 years (1975-1987) as an enclosed Carmelite nun.
The life is in so many ways conducive, in its exterior arrangement, to contemplation. But living in a community made up of so many different personalities, without any distractions - little things can get out of proportion easily, and pettiness is a real hazard. I can’t and won’t speak for anyone else, but for ME, here.
St Teresa very wisely provided for two one-hour periods of “recreation”, when we came together to work and talk, and this helped greatly to keep a sense of perspective on whatever was troubling you (e.g., you could be thinking that Sister So-and-So disliked you, and find out you were completely wrong)
I found in that community at that time (nowadays there is an appreciation of basic human psychology) that there was a tendency to over-spiritualise everything - not that there was a lack of common sense, but any trials and sufferings seemed to be Dark Night territory. I was certain it wasn’t so, but lacked
the sort of help I needed, and even how to ask, or what to ask for. Maybe I lacked sufficient psychological balance, self knowledge, or, above all, spiritual depth, but I found myself becoming very self-focussed and small minded and stifled. I was hit by what I now know was the mid-life crisis in my late 30s (had never heard of it - too bad, I might still be there!), and just had to get leave of absence to get a fresh perspective on things. I never went back.
I, personally, know I am more “whole”, much healthier emotionally and psychologically, and I’d be far better equipped to handle life in an enclosed order NOW. I’m not saying others there couldn’t handle it well - just talking about me. (MANY more came than stayed, however, and that was even after a long wait and discernment, before entering)
I’ve lost a lot in terms of spiritual help and a conducive atmosphere. I may never get far, now, in the contemplative life. I’m not sure how often lay people manage to become contemplatives. I don’t know how much my lack of progress is my lack of application, or my full-time job lifestyle. (I’m single and live alone and that is largely so I CAN have a life of prayer of sorts). No, let me blame my lack of application here, because reading other posts I see you guys have managed it even in the married state!!
It’s not as if I’m not well-read in the stages and states of prayer. I know Saint Teresa, St John of the Cross and all the classics of the prayer life (Brother Lawrence, Cloud of Unknowing, a basic knowledge of Centering Prayer, etc etc) I DO know I have a better, sounder foundation to build on than I took into Carmel.

But the cloistered life is only a place for the strong and truly healthy, IMHO.

 

[DBT]

Dear ATeNumquam -

Thank you for sharing your story. I just entered my aspirancy in the Carmelite Secular Order . . . maybe sometime I could PM you about it?

DBT

 

[robertaf]

ATeNumquam:

…I was hit by what I now know was the mid-life crisis in my late 30s (had never heard of it - too bad, I might still be there!), and just had to get leave of absence to get a fresh perspective on things. I never went back.
I, personally, know I am more “whole”, much healthier emotionally and psychologically, and I’d be far better equipped to handle life in an enclosed order NOW. I’m not saying others there couldn’t handle it well - just talking about me. (MANY more came than stayed, however, and that was even after a long wait and discernment, before entering)
I’ve lost a lot in terms of spiritual help and a conducive atmosphere. I may never get far, now, in the contemplative life. I’m not sure how often lay people manage to become contemplatives. I don’t know how much my lack of progress is my lack of application, or my full-time job lifestyle. (I’m single and live alone and that is largely so I CAN have a life of prayer of sorts). No, let me blame my lack of application here, because reading other posts I see you guys have managed it even in the married state!!
It’s not as if I’m not well-read in the stages and states of prayer. I know Saint Teresa, St John of the Cross and all the classics of the prayer life (Brother Lawrence, Cloud of Unknowing, a basic knowledge of Centering Prayer, etc etc) I DO know I have a better, sounder foundation to build on than I took into Carmel.

But the cloistered life is only a place for the strong and truly healthy, IMHO.

Wow!
You know, one of my dearest friends was a nun who left the Benedictines for quite the same reasons you talk about here. She was not cloistered but lived in community, still.
After the changes happened with Vatican II, and she was able to have a “special friend”, she shared her life with me, entering the convent at 17 yrs old.
She too, is still single. I have all but lost contact with her.

I had always thought that cloistered contemplatives would have so many more benefits where prayer was concerned. I was completely uneducated and unprepared for my experiences and quite frankly, they frightened me. I am also a convert, you see.

I had never read about Catholic Mystics or the Saints, other than my dear St Martin DePorres and of course the Blessed Mother.

One day, of course when I finally leave this world, I hope to know why God chooses folks like he does. He seems to have a real liking to choose the unprepared and unworthy ones, doesn’t he.

My Spiritual Director and I spent many many long hours discussing all sorts of stuff. When I finally was advised after several years to read the lives of Mystics, I was shattered. I had been struggling to journalize, impossible stuff. Words continued to fail me.

However, reading the Saints, was like reading poetry. It seemed to flow so easily. Father suggested that Religious living in communities usually had help. I had never thought of that. He said that communities spent much time working toward sainthood of members of their orders. I think he meant, brushing up rough writings as well. True? I don’t really know. It sounds possible now that I am much older and have listened to more stories of folks living in Religious life. Things that use to be so secret and mysterious are now much more human and less than the perfect that I always thought they were.

I do hope you will post more. My own prayer life seems to have taken cycles. Some very intense and a lot on a much lighter level. I do not know if I could have really endured year after year of that intensity. I wonder if that is just for Heaven.

Many, many questions. I hope we might find some answers here.

 

[whosebob]

This was something I saw posted on EWTN’s Q&A boards, in the Philosophy forum; it seems applicable to this discussion . . .

Regarding Mystics and Visionaries

Dear Dr. Geraghty,

The Church does generally distinguish between a mystic and a visionary, kind of like squares and rectangles I think . . .

Many visionaries were/are also mystics, like St. Faustina. But not every mystic is a visionary. For example, I would think Fr. Thomas Dubay qualifies as a well-known living mystic (others may disagree), but as far as I know he doesn’t claim to have been privileged with any special revelations that would categorize him as a visionary.

As a synonym for mystic, I think the term “contemplative” can be used. To be sure, it can be noted that a well-known mystic is usually someone who records in writing or in other ways communicates his intense contemplative union with God. And in such a way that his unique personal spirituality and devotion (we all have or can develop this in our lives) becomes identified with his uniqe historical personage and personality.

But not every person is motivated, inclined or given the graces to record in a diary or some other form his dialogue with God. But all persons are called and offered the grace to grow in contemplative union with their Maker. And so many mystics are “born” and grow closer to God every day, among lay persons, religious and clergy. Most of them will remain completely anonymous, the leaven of their mystical communion with God still observable, though, in its effects, that is in their grace-powered works of mercy.

The reception of special revelations in the form of visions or voices is an uncommon grace from God and should be understood separately from the wonderful but “common” interior lights that all the baptized may receive as they grow in contemplative union. Not every person, indeed most people, will never receive an authentic vision. And among visionaries, even fewer seem to be given private revelations in such a way that is clear God also wants them to be shared publicly. Examples of visionaries who were also mystics are (again) St. Faustina Kowalska, St. Margaret Mary Alacoque, and St. Catherine of Siena. The child visionaries of Fatima are good examples of persons who were authentic visionaries but wouldn’t be categorized as mystics, at least at the time they received the private revelations.

From the late (Servant of God) Fr. John Hardon’s “Pocket Catholic Dictionary.”

Mysticism: The supernatural state of soul in which God is known in a way that no human effort or exertion could ever succeed in producing. There is an immediate, personal experience of God that is truly extraordinary, not only in intensity and degree, but in kind . . . *n Christian mysticism all union between the soul and God is a moral union of love, in doing his will even at great sacrifice to self; there is no hint of losing one’s being in God or absorption of one’s personality in the divine.

If we define a visionary as someone who receives a private revelation, then we can reference Fr. Hardon’s definition of private revelation.

Private Revelations: Supernatural manifestations by God of hidden truths made to private individuals for their own spiritual welfare or that of others . . . Private revelations occur as supernatural visions, words, or divine touches. Often it is impossible to distinguish the three forms in practice, especially since they may be received simultaneously.

In the Hearts of Jesus and Mary.*

 

[robertaf]

Good Morning Whosebob

What a wonderful post. It makes perfect sense to me.
Thank you.

Can you add more to this?

 

[DBT]

I second that! Thanks Whosebob.

 

[Mijoy2]

What, on earth, is a Spiritual Director (SD)??
And how do I find one ?

 

[Annunciata]

Whosebob,
Very nice and informative…thanks for sharing it with us.

 

[DBT]

Mijoy2:

What, on earth, is a Spiritual Director (SD)??
And how do I find one ?

You might want to track down TA Stobie for this one.

 

[WhiteDove]

St Theresa of Avila from her book The Way of Perfection

From chapter XXI 4. The world’s objections to mental prayer.

**4. Take no notice of the warnings people give you or the dangers they suggest. It is absurd to suppose that one could travel along a road full of bandits to reach a costl;y treasure without running any risks. Men of the world think happiness consists in journeying peacefully through life, yet for the sake of gaining a farthing they will sacrifice their sleep night after night, and leave other people no peace of mind or body. If, when you are trying to earn or ‘bear away’ this treasure for yourselves, for, as our Lord says, 'The violent bear it away—and are travelling by the royal and safe road by which our Lord, all the elect, and the saints passed —if, even then, men warn you of so many dangers, so many horrors—what must be the risks incurred by those who seek these riches with no path to guide them?

O my daughters! there can be no comparison between the hazard of those travellers and our own. Yet such souls never realize this until they fall headlong into peril, with no one to help them out of it. Thus they lose this water altogether; they drink of it neither much nor little, and do not even taste it from a pool or streamlet How can they travel among so many dangers without a drop of it to support them? At the best, they must die of thirst, for whether we will or no, daughters, we must all journey to this fountain, although we may take different routes.

Take my advice, and let no one mislead your by pointing out any other way than prayer. I am not discussing here whether mental and vocal prayer are necessary for everybody, but I say that you require them both. This is the work of religious; if any one tells you it is dangerous, look upon him as your greatest danger and shun his company. Keep my words in mind, for you may need them. A want of humility of the virtues, may endanger you, but prayer—prayer! Never would God permit this!

The devil must have originated these fears and so brought about, by crafty tricks, the fall of certain souls that practised prayer. See how blind men have fallen into heresy and other flagrant crimes through never practising prayer and not even knowing what it means—which is a very real danger; yet if, among the multitudes of souls, Satan, to suit his own purposes, has won a paltry few who were given to prayer, people at once take fright at this holy custon. Let those Christians beware who sanction their neglect of prayer by this pretext, for they are avoiding good in order to save themselves from evil. I never heard of a more malicious fiction— it seems fiendish.**

 

[Annunciata]

WhiteDove:

St Theresa of Avila from her book The Way of Perfection

From chapter XXI 4. The world’s objections to mental prayer.

…

**Take my advice, and let no one mislead your by pointing out any other way than prayer. I am not discussing here whether mental and vocal prayer are necessary for everybody, but I say that you require them both. This is the work of religious; if any one tells you it is dangerous, look upon him as your greatest danger and shun his company. Keep my words in mind, for you may need them. A want of humility of the virtues, may endanger you, but prayer—prayer! Never would God permit this! **

The devil must have originated these fears and so brought about, by crafty tricks, the fall of certain souls that practised prayer. See how blind men have fallen into heresy and other flagrant crimes through never practising prayer and not even knowing what it means—which is a very real danger; yet if, among the multitudes of souls, Satan, to suit his own purposes, has won a paltry few who were given to prayer, people at once take fright at this holy custon. Let those Christians beware who sanction their neglect of prayer by this pretext, for they are avoiding good in order to save themselves from evil. I never heard of a more malicious fiction— it seems fiendish.

Thanks for sharing this…really gives one pause for some deeper reflection…Teresa is one of my favorites but I must say…I’ve never really pondered this one before. God Bless, Annunciata

 

[ATeNumquam]

DBT:

Dear ATeNumquam -

Thank you for sharing your story. I just entered my aspirancy in the Carmelite Secular Order . . . maybe sometime I could PM you about it?

DBT

Certainly - and that goes for anyone else.

I’d like to add - I’m still very much connected to the community, in that a part of my heart will always be there; they are in a way, my true family, and on the practical level I go out once a fortnight on Saturdays to clean the extern quarters & chapel, and do some shopping for them. They treat me as if I’d never left.

 

[tru_dvotion]

DISCERNMENT OF SPIRITS**
by Fr. William G. Most**

Source EWTN

What kind of Spirit is at work when someone receives a vision, a revelation, or a more routine favor? To determine this is called the discernment of spirits. It is of great importance to find the right answer. It is evident that there can be three sources: good spirit, evil spirit, auto-suggestion.

The Fathers of the Church asked a related question about the appearances of God in the Old Testament.

The Fathers thought it was always the Logos who appeared. Cf. Aloys Grillmeier, “Christ in Christian Tradition” (John Knox, Atlanta 2d ed. 1975) I p. 103 commenting on Justin Apology 1.46: “In his view, the incarnation is merely the conclusion in an immense series of manifestations of the Logos, which had their beginning in the creation of the world.” (DS 800 defined: all works outside divine nature are common to all Three.)

Behind this view seems to be the idea that the Father was too transcendent to appear in the world, and so He needed the Logos as a bridge to mankind. Cf. Justin Martyr, “Dialogue” 127: “He is not moved nor can be contained by place or by the whole world, for He existed before the world was made. How then could He talk to anyone, or be seen by anyone, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of him [Moses] who as sent from him?” So the Mediator is the Logos. Quasten, “Patrology” I p. 208 thinks, “Justin denies the substantial omnipresence of God.” Not so. His translation of the Greek was poor at one point, where he said: “He is not moved or confined to a spot in the whole world”. It should be as above instead.

Also, Quasten thinks, p. 209, that "Justin tends to subordinationism… This is evident from “Apology” 2,6: “His Son who alone is properly called Son, the Logos, who alone was with him and was begotten before the works, when at first he created and arranged all things by him, is called Christ, in reference to his being anointed and God’s ordering all things through him.” This does not prove any subordination. - Justin is groping. He wants to say the Father is transcendent (arretos) but that He employs the Son as Mediator. This is a point of theological method. We at times find two truths, which seem to clash, yet even after checking, we see both are established. Then we must hold both, until we find how to reconcile them (cf. the case of the two sets of statements by the Fathers on the knowledge of Christ, and on membership in the Church). Justin did not find how to reconcile the truths. Nor did various other Fathers who spoke similarly.

continued

 

[tru_dvotion]

Thus Origen has been both accused and acquitted of subordinationism: Quasten II.77: “that he teaches subordinationism has been both affirmed and denied; St. Jerome does not hesitate to accuse him of doing so, while Gregory Thaumaturgos and St. Athanasius clear him of all suspicion. Modern authors like Régnon and Prat also acquit him.” - There are two kinds of statements in Origen:

1. 
   *]Affirms divinity: “In Hebr. Frg.” 24, 359: “Thus Wisdom too, since it proceeds from God, is generated out of the divine substance itself. Under the figure of a bodily outflow, nevertheless, it, too, is thus called ‘a sort of clean and pure outflow of omnipotent glory’ (Wisd, 7, 25). Both these similes manifestly show the community of substance between Son and Father. For an outflow seems “homoousios,” i.e., of one substance with the body of which it is the outflow or exhalation.” (from Quasten, p. 78)
   
   “Discussion with Heraclides”: “Origen said: We confess therefore two Gods?” (cited from Quasten II, p. 64)
   *]Seems to state subordination: On John 13.25: “We say that the Saviour and the Holy Spirit are without comparison and are very much superior to all things that are made, but also that the Father is even more above them than they are themselves above creatures even the highest.” (from Quasten II, p. 79). COMMENT: He says the Savior and Holy Spirit are “very much superior to all things that are made…[and] above creatures” - which seems to imply they are not made and are not creatures. It only affirms the Father is higher - probably means transcendence - again, the problem of theological method with two kinds of statements.
   
   Really the discussions of the Fathers missed a basic point, which is now a defined doctrine: All the workings of the Three Divine Persons outside the Divine Nature are common to all three (DS 501, 3814).
   
   continued

 

[tru_dvotion]

So we turn to reports of private revelations in later ages.

At the outset we should understand that even if the Church approves of a private revelation, we must be respectful, but need not believe. The reason is that the commission given the Church by Christ applies only to public, not to private revelation.

However we distinguish two cases: 1) If a Bishop declares a vision authentic, we need not believe; 2) If he orders no pilgrimages to the place, we must obey - that is something separate. And if his orders are violated. then we can be sure that the alleged vision is false, at least from that point on. The Blessed Mother or Saints will not appear to promote disobedience.

Causes of illusions: Poulain, “Graces of Interior Prayer” p. 322 thinks that at least three fourths of the revelations given to those who have not reached high sanctity are illusions. And there are many cases known of illusions even in canonized saints. So St. Teresa of Avila is quite prudent in warning that if one hears God is giving some souls such graces, one should never ask or desire Him to give such things. She gives several reasons: 1) The desire shows a lack of humility; 2) one thereby leaves self open to “great danger, since the devil needs only to see a door left slightly open too enter”; 3) there is the danger of autosuggestion, she says that if one has a great desire for something, he she can easily persuade self that he/she is seeing or hearing what is desired. 4) It is presumptuous to want to choose one’s own path: only the Lord knows what is best; 5) very heavy trials commonly go along with such favors; 6) it could even bring loss. She adds that many holy people have never had such a favor, while there are others who have had them and yet are not holy. A person who gains the virtues at the cost of his own labor has earned much more merit." (“Interior Castle.” 6.9).

St. John of Cross warns on accepting revelations. It is unfortunate to center Spiritual life about these - may even weaken faith, which wants to see, instead of believing. Cf. “Ascent” II.11; III 13, and Poulain, op. cit. pp. 299-399; Garrigou-Lagrange, “Three Ages of the Spiritual Life” II 575-88.

We think also of the words of Our Lord: “More blessed are they who have not seen and have believed.”

continued

 

[tru_dvotion]

Five causes of error on revelations:

1. 
   *]Faulty interpretation of visions by the recipient.
   
   St. John of the Cross warns on this in “Ascent” II.19. Thus St. Joan of Arc in prison had a revelation that she would be delivered by a great victory - it was her martyrdom, which she did not suspect. St. Mechtilde was asked by St. Gertrude to pray that she would get docility and patience. St. Mechtilde reported what she thought our Lord had said, namely, that patience comes from “pax” and “scientia,” peace and knowledge. But this is a false etymology. She would have been right to take the words to mean that patience had its source in peace and knowledge. – St. Gertrude reported that on Easter our Lord explained the word Alleluia – saying that all vowels are in the word except o, which stands for grief. But o can express pleasure as well as grief.- St. Peter himself did not understand the vision of the linen sheet until getting to see Cornelius. - Jonah did not understand that Nineveh would be spared if it repented --St. Norbert claimed a revelation that the Antichrist would come in his own generation.- St. Vincent Ferrer spent the last 21 years of his life preaching that the end was at hand. He even brought back to life for 15 minutes a dead women, who confirmed his prediction. But it did not happen. Probably it was averted by wholesale conversion by the Saint’s preaching.
   
   Prophecies of punishment, and promises of special favors should be considered as conditional. E.g., the Scapular promise should not be taken to refer to mere physical wearing of the Scapular: it must be, as Pius XII said, the outward sign of consecration to the Immaculate Heart of Mary, that is really lived. If it is used this way then even if the vision of St. Simon Stock might not be true, the promise will be fulfilled, for Pius XI wrote on Feb. 2, 1923: “nor would he incur eternal death whom the Most Blessed Virgin assists, especially at his last hour. This view of the Doctors of the Church, in harmony with the attitudes of the Christian people, and supported by the experience of all times, depends especially on this reason, the fact that the Sorrowful Virgin shared in the work of the redemption with Jesus Christ.” Similar statements came from Benedict XV and Pius XII. We note that these statements of three Popes are in the realm of public, not private revelation.
   continued

 

[tru_dvotion]

1. 
   *]A true revelation may later be altered involuntarily by the recipient. This happens especially with intellectual locutions which need to be translated into words. Again, God may seem to promise a cure without saying if it is total or partial, sudden or slow, or even physical or moral. Again if a revelation is received in an instant, but it takes long to write it all down. St. Bridget admits such a thing in her own case.
   *]Secretaries may alter without intending to do so: The accuracy of the text is disputed in the works of Mary of Agreda, Catherine Emmerich, and Mary Lataste. It has been shown that 32 passages from the latter have been taken word for word from St. Thomas “Summa.”
   
   Similarly, compilers sometimes modify them. The first edition of Catherine Emmerich had St. James the Elder present at the death of the Blessed Virgin. When it was seen that this was incompatible with Acts of Apostles, it was dropped from later editions.
   
   Five Causes of False Revelations
   1. 
      *]Pure bad faith, fakery: Magdalen of the Cross was a Franciscan of Cordova, born in 1487, entered convent at age of 17. From the age of 5 the devil appeared to her as various Saints, led her to desire to be considered a saint. At 13 he said who he was, offered an agreement: he would spread her reputation for holiness, and give her at least 30 years of pleasures. She agreed, and it all came true - ecstasies, levitation, prophecies, simulated stigmata. At door of death she confessed. Exorcism was needed.
      *]Over-active imagination: We said above that human faculties may mingle with the divine action. They may imagine a saint is near them. They may imagine intellectual locutions. Cf. St. John of Cross, “Ascent” II 29. St. Teresa said (“Interior Castle” 6.6) that if one has once had a real vision, they would recognize the deception.
      
      Hallucinations can come from excess in abstinence, fasting, and vigils.
      *]Illusion in thinking one remembers things that never happened: They may imagine they have had visions. Some invent stories and convince themselves - in good faith. Some relate trips to far lands where they have never been. Line between imagination and reality is dim in young children - can happen later too. This is not rare. If a director finds his advice has little effect, there is reason for seeing illusion. Some make false charges in courts in this way.
      *]Devil may give false visions or revelations. We saw the case of Magdalen of the Cross.
      *]Predictions by falsifiers: Some make these at first for their own amusement, then find they have a tiger by the tail. St. Bonaventure (“De profectu religiosorum” III.76) said he was fed up with such things, on the troubles of the Church and the end of the world. During the great Western Schism at end of 14th century, there were many holy mortified men who had false revelations, and even thought they would be the pope. At fifth Lateran Council in 1516 Leo X had to publish an order prohibiting preachers from giving public prophecies. There were many during the French Revolution, clear and in detail on the past, vague on the future.
      
      In 19th century there was an epidemic of prophecy especially on “the great Pope and the great King” inspired by the 17th century commentary on the Apocalypse by Ven Holzhauser. Pius IX in an Allocution of April 9, 1872 said: “I do not give much belief to prophecies, because those especially that have come recently do not deserve to be read.”
      
      continued

 

[tru_dvotion]

What degree of certainty or probability is possible?

1. 
   *]When God so wills, He can give full certainty to the recipient. We can also be sure of revelations given to another, e.g., the OT prophets, for they furnished certain signs of their mission. This can be done by miracles worked in a framework in which a tie is made between the miracle and the claim.
   *]Beyond this area, probability is the most that is attainable. We need then to work with various signs. We should: (a) Get detailed information on the person to whom the revelation seems to have been made; and on what facts seem to have been revealed.
   
   Often we must work by exclusion, i.e., show that it comes not from the devil, nor from the human mind. But psychology still cannot give full replies on some things that seem supernormal operations of the human mind: hypnotism, somnambulism, telepathy, thought-reading, etc. For data on the uncertainties of psychology see Richard M. Restak, [Neurologist in Washington D.C.] “See no Evil. The Neurological defense would blame violence on the damaged brain” in “The Sciences,” July/August 1992, pp. 16-21
   

           continued

 

[tru_dvotion]

Inquiries to be made about the alleged recipient:

1. • If the person is canonized, the Church has already checked - but canonization does not guarantee the truth of any supposed revelation given to the Saint.
   • If not canonized: (a)What are the natural qualities or defects, physical, intellectual, and moral. Is he sincere, cool-headed, of sound judgment, of perfect mental equilibrium. Or is his mind weakened by poor health, vigils, fasts etc.
   • Degree of education of the recipient - what books he has read, what information he may have picked up from other more learned persons. Much care is needed. Some say that Mary of Agreda was an ignorant girl. But she could read, knew the Bible well, and Cardinal Gotti showed several of her revelations were borrowed from a 15th century book, “The Raptures of Blessed Amadeus.” And she admits the help of theologians. Yet she said, in exaggeration: “No human mind could have imagined this work” (III, # 789).
   • What virtues does the person have? What was his general level before and after the alleged revelation? If a great advance in holiness is seen, and it seems to have come from the revelation, there is good probability for the revelations. We think of the Fatima children. But if the seer has stayed at the ordinary level of virtue, the visions come under some suspicion, for would God use extraordinary means to lead to a merely ordinary state of holiness? Exception: God might use an ordinary person to help others. The message of Fatima for example would have ample justification even if the children had not become holy: this message God wanted given to the world. And the three things asked for are theologically sound and called for independently of any revelation.
   • We need to watch out for the work of satan - he may really promote good things for a while, provided that in the long run he gains. The revelations of Necedah seemed to have good fruits, yet were false. Rosaries were said to change to gold. Similarly for Bayside. But disobedience showed them false. St. Margaret Mary was told not to do something a vision had ordered. She consulted Our Lord next time: “Therefore not only do I desire that you should do what your Superior command, but also that you should do nothing of all that I command without their consent. I love obedience, and without it no one can please me.” (“Autobiography” # 47). He also told her (ibid. # 57): “Listen, My Daughter, and do not lightly believe and trust every spirit, for satan is angry and will try to deceive you. So do nothing without the approval of those who guide you. Being thus under the authority of obedience, his efforts against you will be in vain, for he has no power over the obedient.”
   Sometimes satan urges people to immoderate penances, so that they will in time give up. He may make contemplatives desire the active life, or vice versa. Blessed Jordan of Saxony, second General of Dominicans, contracted a high fever. He had a prior skilled in medicine who told him to sleep on a soft bed. But satan appeared to Jordan in the night and rebuked his self-indulgence. Jordan gave into this two nights. But the third night Jordan saw that he should obey his doctor, and so did. Jordan had previously put himself under obedience to the doctor.
   

     continued

 

[tru_dvotion]

1. 
   *]Humility is a major key. Satan has the greatest horror of it. Cf. the above words of Our Lord to St. Margaret Mary. - Yet satan can lead a person to false humility. Pride shows in contempt for others, in an independent spirit as to Superior and director, in obstinacy in opinions, in refusal to submit to examinations (cf. Teresa Neumann), in anger. It shows too in desiring to publish the graces the person thinks he has received - when it is not necessary. Humility leads to wanting to hide them, except in cases of real usefulness.
   *]Has the person claimed revelations before? Made predictions that were fulfilled? If there was no reason to suppose the failed predictions were conditional, then they will seem not of divine origin.
   *]Has the recipient suffered great trials before or after the revelation, such as sicknesses, contradictions, lack of success. Extraordinary graces are very likely to bring great trials, as St. Teresa of Avila remarked, (cited above), in “Interior Castle” 6.9. It is specially likely that the recipient will encounter skepticism or hostility. Bl. Juliana of Liege was chosen by God to establish the Feast of the Blessed Sacrament. Visions on it began two years after her entering the novitiate at age 16 in 1208. Only 22 years later did she dare to submit her project to some learned theologians, who approved it, but her enemies got revenge by pillaging her convent. In 1256 the Bishop of Liege established the Feast in one parish in his diocese, but died the same year. The convent again pillaged. She was calumniated, forced to leave the convent, wandered during the last 20 years of her life, and died at age 66 after fruitless work for 50 years. Finally Pope Urban IV established the feast a century since the start of the revelations.
   
   Yet not always do such things happen. St. Catherine Labouré had early success with the Miraculous Medal.
   *]Has the recipient been fearful of deception, open to Superiors or Director, and never desired revelations? St. Teresa of Avila was told in a vision to found a reformed Carmelite house, but yet did nothing until she had consulted four advisors (“Autobiography” 32). Mary of Agreda is quite the opposite. St. Ignatius in his rules for first Week, 13 says satan tries to keep the person from being open. St. Monica as St. Augustine reports desired revelations about his coming marriage - they were false (“Confessions” 6.13). So if a revelation has been desired that alone makes it doubtful. This is especially so if answers of pure curiosity are desired or answers to scholastic questions. Mary of Agreda was imprudent here, and was encouraged in imprudence by her confessors.
   *]It is probably good to employ the testimony of expert psychologists as to ecstatic states etc. However, psychology is not so solid and exact a science that absolute trust should be placed in their results.
   continued