How are apparitions seen as a page of the gospel?

Editor: This is the ninth in this series of articles based on the eight Dossiers (from February 1978 to November 1981) totaling 718 pages in this study. In 1982, Fr. Eugene Barrette, M.S., the prime mover in this historic study, was elected the thirteenth La Salette Superior General (1982-1988). Other articles on Religious Life are available in our La Salette Online Library.

What are a few basic ideas about apparitions?

Our Weeping Mother speaks with the two children on the Holy Mountain“Since our roots as La Salette Missionaries are so intimately tied to an apparition, it would be worthwhile to offer a few reflections on apparitions in general. Much of the following has been taken from:

• an unpublished study was done by Fr. Charles Novel, M.S. (1912-1980, France);
• Visions, Revelations and the Church by Fr. Laurent Volken, M.S. (1914-2002, Switzerland);
• and Visions and Prophecies by Fr. Karl Rahner, S.J. (1904-1984), a basic book on the subject.

Public and Private Revelation:

“We are a people who have placed our faith in a living God — a God of history who has manifested and continues to manifest himself either directly or through intermediaries. These divine manifestations fall into two categories: public revelation and private revelations.

“Vatican II reminds us that the Church has recognized that this divine public revelation ended with the death of the last Apostle: ‘no new public revelation is to be expected before the glorious manifestation of Our Lord, Jesus Christ’ (Dei Verbum, #4). All of public revelation is contained in the inspired writings that have been canonized as such by the Church and all people are called to give their assent to these truths.

“According to Father Karl Rahner, S.J., theology has tended to minimize the credibility of private revelations (such as La Salette), their practical and concrete value, their ecclesial and historical dimensions. To arrive at a more valid theological appreciation of private revelations, both he and Fr. Lorenz Volken, M.S., believe that these private revelations should be examined and understood within the charismatic structure of the Church's life, principally within a theology of "prophecy.’

“For as Father Volken, M.S., observes: ‘The Church is ruled by the Holy Spirit and in accomplishing this work, the Spirit heaps charisms upon the Church. Now amid these charisms is to be found prophecy, which is, by definition, one method of communication from God to (humanity)...for the good of the community, for the edification of the Church’ (Lorenz Volken, pgs. 22, 34).” (1)

How are apparitions seen as “a page of the gospel”
and “a call addressed to the heart”?

“Fr. Charles Novel, M.S., writes that apparitions present themselves as an ensemble of audio-visual signs which all together express or translate in a sensible way a page of the Gospel. … The fact is, the divine influence is experienced in a sensible way. Apparitions participate in the basic incarnational structure of our faith life. Humans are a body-soul unity and God has always respected this. Humans need signs…

“There is the subtle danger of believing that we are beyond the need for signs and from this premise to negate the value of such events as apparitions. There is also the danger of falling into the trap of a theological rationalization that argues that we have already received all the truths we need through public revelation. And therefore, private revelations are superfluous, unnecessary, and of little value. …

“In fact, Fr. Rene Laurentin has a beautiful summary of the purpose of apparitions:

‘...they are a call addressed to our heart...The new contribution is not in the objective line of dogma, but more related to our personal understanding and practice of dogma. The Virgin has not come to reveal or to authenticate, but to vivify and clarify some doctrinal points already certified, and far too many Christians, remaining a dead letter...’” (2)

The Baptism of Jesus by John the Baptist, by José Ferraz de Almeida Júnior (1850-1899)The apparition at La Salette, with its call to conversion and its reminders of basic religious values, certainly is an example of what Father Laurentin describes.

Reflection Questions:

• When and/or where did you first hear about apparitions?
• Other comments…

Why is Mary’s message at La Salette seen by many as the most biblical of Marian apparitions?

“As Dr. Joachim Bouflet stated in his 2010 workshop on the Holy Mountain concerning the message of La Salette, ‘All of her messages are unique in the apparitions of the 20th century… La Salette is the most biblical of the Marian apparitions.’ This opinion is bolstered by the following:

Mary’s Message is Christocentric:

“The La Salette message includes the whole of the Incarnation. Christ, the God-made-man, is for us as he is for every spiritual being, the source of all relationship with God: no one goes to the Father except through him (see John 14:6). Also, God comes to us through Christ, and without him, we cannot be reconciled with the Father, nor become his people.

The worship of God brings us to Christ since he alone is the true adorer of his Father and all adoration is through him. Concerning sin, Christ is the only Savior. Concerning Mary, Christ constitutes the entire reason for her existence.

Mary’s Spirit of Co-Redemption:

“Redemption is the ongoing reality calling for our participation, as seen in the supreme example of Mary herself. St. Paul expressed this when he said: ‘In my own flesh I fill up what is lacking in the sufferings of Christ for the sake of his body, the Church’ (Colossians 1:24). Mary mentions:

• our need for atonement for sin
• sacrifice as part of reconciliation
• penance and prayer
• presence of the cross and resurrection in our
• involvement.
Mary’s Message touches the Church:

“In the La Salette message, we hear about God, Christ, Mary, humankind, and the relationships which unite them all. Mary reminds us of the reality of the People of God, or as she repeatedly describes it, my people. As Peter himself said: ‘You who in times past were not a people but are now the people of God’ (1 Peter 2:10). The Virgin asks for her people to be well-disposed and that they give to God the glory due his Name amid his creation.

Mary’s Missionary Spirit:

“Mary’s profound sense of the mission of the Church — our liturgical life, a celebration of the sacraments — all at the service of humanity's reconciliation with God.

Her Marian Spirit:

“Her profound sense of her actual role as Mother of Christ and the Church — Mediatrix (properly understood), Intercessor, our Model of faithful living, and our call to join her in this last role.

Mary’s Prophetic Ministry:

“Throwing God's light on the events of our day and age.” (3)

Reflection Questions:

• What other biblical connections (or passages) do you hear in the message at La Salette? (for example, The Lord’s prayer as Mary asks. “Do you pray well?”)
• Other comments…

What are some dimensions of the mystery
of salvation emphasized in the event of La Salette?

Participants in the Perpetual Profession Program on the Holy Mountain in 2004“These theological insights that can be gleaned from our Lady's Apparition at La Salette have been taken from a variety of sources, notably the Background Study III on the ‘spirit of the Congregation’ prepared for the Special General Chapter; also from the articles in the 1966 issue of Reconciliare dedicated to a Symposium on the Spirituality of La Salette and the Supplement of Reconciliare on the theme of Reconciliation as well as the Dossier presented to the Special Chapter of 1968 by the Province of France.

“Using La Salette as the basis, there are many possible spiritual orientations, but we must always bear in mind the options that were taken by our Congregation throughout its history. Maintaining
Reconciliation as the central theme, the following elements of this mystery are highlighted by the event of La Salette:

Spirit of Religion: a profound sense of God — Creator, Redeemer, Sanctifier.

“ the La Salette message we find only one basic idea: our attitude toward God, our commitments, our duties towards him. Only sins bearing on our relationship with God (fast and abstinence belong to the virtue of religion) are mentioned:

• we are all creatures and children of God; Mary said:

o “Come closer, my children; don't be afraid.”
o “Ah, my children, you should pray well, at night and in the morning.”

• God's providential interest and care for his children; Mary said:

o “Do you say your prayers well, my children?...
o “If you have wheat, you must not sow it. Anything you sow the vermin will eat…”
o “But you, my child, surely you must have seen some once, at Coin, with your father…”

• a penetrating sense of sin — contradicting God, alienating humanity from God, failure to submit to God; Mary said:

o “If my people refuse to submit, I will be forced to let go the arm of my Son.”
o “If I want my Son not to abandon you, I am obliged to plead with him constantly.

• a search for God's glory understood as the reconciliation of humanity to God; Mary said:

o “I am here to tell you great news.
o “If they are converted, rocks and stones will turn into heaps of wheat…”
o “Very well, my children, make this known to all my people.”

One thing necessary: Being more specific about her message, she speaks to us only of God, in his Majesty and divine will. Her message recalls that only one thing is necessary: “There is need of only one thing. Mary has chosen the better part and it will not be taken from her” (Luke 10:42).

The La Salette Crucifix with its hammer and pincersThis “one thing” she demands of us is that God holds the first place and be the governing norm of our lives. Her main preoccupation is the relationship between God and humans as it is expounded in the first three commandments and the virtues implied therein — faith, submission, docility, respect, adoration, and gratitude.

The consequences of sin: Her message leads us to a greater realization of both what sin is (indifference, lack of faith, preoccupation with material things) and what are its consequences (the wrath of God, punishment) and the necessity of conversion as a return to God and sanctification as reconciliation.

Eucharist and prayer: The message contains the four ends of the Sacrifice of the Mass:

• adoration (reverence for Christ’s name),
• atonement (“I am obliged to plead with him constantly”),
• thanksgiving (“If they are converted…Only a few elderly women go to Mass“) and
• petition (“Do you say your prayers well, my children?) are demanded… (5)

Reflection Questions:

• What one topic, symbol, word or action are you drawn to in Mary’s appearance at La Salette?
• Other comments…

Endnotes: (1) Second La Salette Dossier, pgs. 32-33, 35-36; (2) Ibidem, pg. 32-33, 35-36; (3) Ibidem, pgs. 34-35; (4) Ibidem, pgs. 29-31; (5) Ibidem, pgs. 29-31, with Apparition quotes selected by Fr. Ron Gagne, M.S.