I have yet many things to say to you,
but you cannot bear them now.
When the Spirit of truth comes,
he will guide you into all the truth;
for he will not speak on his own authority,
but whatever he hears he will speak,
and he will declare to you the things that are to come.
He will glorify me, for he will take what is mine
and declare it to you.
-- John 16:12-14
The Catechism of the Catholic Church (#67) has a few words to say about private revelation:
Throughout the ages, there have been so-called "private" revelations, some of which
have been recognized by the authority of the Church. They do not belong, however, to
the deposit of faith. It is not their role to improve or complete Christ's definitive
Revelation, but to help live more fully by it in a certain period of history. Guided by
the magisterium of the Church, the sensus fidelium knows how to discern and welcome
in these revelations whatever constitutes an authentic call of Christ or his saints to the
Church.
Christian faith cannot accept "revelations" that claim to surpass or correct the
Revelation of which Christ is the fulfillment, as is the case in certain non-Christian
religions and also in certain recent sects which base themselves on such "revelations".
We am not ignorant of the differences between Emmerich and Mary Agreda. However, these differences are understandable, since each saw visions and interpreted them in her own way. Mary Agreda's life of the Blessed Virgin was from a Spiritual point of view [like John], and Emmerich's life of Christ and Mary was from a physical viewpoint [like Luke].
Maria Valtorta's "The Poem of the Man-God" has exactly the same objective as Catherine Emmerich's "The Life of Christ" except that instead of four large volumes it is fifteen large volumes. Every reason for the one work is found in the other work. The layouts of the two works are the same. But one thing is very, very different. Everything in "The Poem of the Man-God" contradicts "The Life of Christ". Both cannot be from God. One has to be inspired by Satan in order to diffuse and confuse the other.
Our Lord's revelations to a Poor Clare nun about His love for us and how we should live to please Him. Similar to Way of Divine Love, but reveals yet another side of Our Lord's Heart. Explains the "Vow of Victim" and the delicate nuances of fraternal charity--especially the fruitful effects of kindness, which enables souls to open themselves to the love God asks of them. Includes a brief life story of Sr. Mary of the Holy Trinity. Profoundly moving.
The saints, mystics and scientists quoted in these pages are:
St. Bridget of Sweden (1303-1373), visionary.
Venerable Maria d�Agreda (1602-1665), visionary.
St. Alphonsus de Liguori (1696-1787), Bishop and Doctor of the Church.
Sr. Anne Catherine Emmerich (1774-1824), visionary and stigmatist.
Sr. Josefa Menendez (1890-1923), visionary.
Sr. Teresa Neumann (1898-mid 1900s), visionary and stigmatist.
Msgr. Julio Ricci (present, Rome), expert on the Holy Shroud of Turin who has spent 30 years investigating every tiny mark on the Shroud.
Dr. Robert Buckley (present, Los Angeles), forensic pathologist.
