Has It Been Approved? <\/strong><\/p>\n

This is a popular question these days as relates to private revelation. We hear it often in this mission. It is a valid question but it is most often misguided.<\/p>\n

It is a misconception that approvals are necessary if a Catholic is to believe in a private revelation, which is simply not true. Another misconception is that it is unwise to believe in private revelation not approved by the local bishop. The Church does not teach that.<\/p>\n

If one sets the limit on God that he or she will only believe in \u201capproved\u201d apparitions, then that person is left with little else than Fatima and the like. That is a problem since private revelation is very time sensitive. Our Lady of Fatima, for example, was addressing the world of 1917, not the world of 2020\u2026 Things were comparatively good back then. Heaven has a lot to say to the current situation. If you wait for something to be approved it will likely not be in your lifetime, so the message is entirely lost to a person in this case. It makes God unhappy when He sends prophets and they are ignored:<\/p>\n

And when he drew near and saw the city he wept over it, saying, \u201cWould that even today you knew the things that make for peace! But now they are hid from your eyes. For the days shall come upon you, when your enemies will cast up a bank about you and surround you, and hem you in on every side, and dash you to the ground, you and your children within you, and they will not leave one stone upon another in you; because you did not know the time of your visitation\u201d (Luke 19:41-44).<\/p>\n

Unfortunately, pharisaism, so opposed by Jesus, and clericalism are alive and well in the Church.<\/p>\n

I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will scourge in your synagogues and persecute from town to town, that upon you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all this will come upon this generation. \u201cO Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! (Matthew 23:34-37; compare Luke 13:32-34)<\/p>\n

It is understandable that the faithful want assurance, since there are many false messengers; this has been revealed through Lucia Phan (message of June 4, 2013). But the lengthy process of approving private revelation is not a priority of the hierarchy. For example, the recently approved apparitions at Laus, France, took 290 years to be approved. Another such example is Champion, Wisconsin, which was approved 151 years later. In the case of the latter, that was a very time sensitive message addressing the situation back then. To be sure, one can glean good things from any past private revelation, but the argument can clearly be made that it can be foolish to wait for such approvals. Another issue is that the approval system is not infallible or perfectly reliable if one is relying on it; in the history of the Church, no bishop\u2019s approval has ever been overturned, but there have been disapprovals that were later overturned. An approval can be a good indication about a private revelation, but it can take an extremely long time and may not be perfectly reliable.<\/p>\n

What is the Church saying in an approval? It is, contrary to what many think, not saying an apparition occurred; it is simply a statement that, after very careful and exhaustive study, an apparition is deemed by the local bishop or the Vatican to be credible, worthy of belief. Some confuse the level of belief that is required in such cases. Only certain elements of public revelation, which all are bound to believe in, require \u201cdivine faith\u201d (faith in God) on the part of the faithful. Private revelation, even when approved, can be rejected in good conscience by a Catholic since no one is required to believe in it. Private revelation is about \u201chuman faith\u201d (faith in humans) on the part of the believer. Some try to get absolute certainty from the hierarchy, but the hierarchy does not attempt to require divine faith regarding private revelation. The hierarchy never says whether a private revelation occurred; it says no more that it is \u201cworthy of belief\u201d if one is so inclined to believe. In every case, it is strictly up to the individual in the end whether or not to believe. Even with Vatican-level approval, the same is true, despite official feast days, statements on the part of popes, etc.<\/p>\n

Unfortunately, other motives for people seeking approvals can be unwillingness to do research or hardheartedness in some cases, in which people want an excuse not to believe so that they do not have to change (the basic message of private revelation is conversion, penance, and prayer, which many do not want to do). Innocence, which is a basis of wisdom, can also play a part; as Scripture says, love \u201cbelieves all things\u201d (1 Corinthians 13:7). Does one sin in not believing? No, but on this point, Pope Urban VIII is reported to have said this: \u201cIn cases which concern private revelations, it is better to believe than not to believe, for, if you believe, and it is proven true, you will be happy that you have believed, because our Holy Mother asked it. If you believe, and it should be proven false, you will receive all blessings as if it had been true, because you believed it to be true.\u201d<\/p>\n

What heaven does heaven does and it is not subject to a bishop\u2019s approval. In other words, God and Mary do not need to check with the local diocese beforehand to see if They can appear there! Some practically hold this position\u2026<\/p>\n

Sure there are false messengers, and these do considerable harm in turning the faithful away from even authentic messengers. But to adopt reactionary positions regarding private revelation is not the answer. We are not called to be na\u00efve, but nor are we called to be cynical.<\/p>\n

For example, should the Old Testament prophets have waited until someone approved them before speaking? Should St. Paul have waited until St. Peter approved Jesus\u2019 revelation to him before evangelizing? Should the Aztecs have waited until Guadalupe was approved? If they had, nine million people would never have converted to the true Faith. Were the 70,000 people at Fatima disobedient, rebellious or foolish to go to Fatima on October 13, 1917, to witness the promised miracle of the sun? Of course not.<\/p>\n

There is a theological term for this, the laity\u2019s \u201csensus fidei fidelis\u201d \u2013 Latin for \u201cfaithful sense of the faith.\u201d What does that mean? As the Vatican website puts it:<\/p>\n

By the gift of the Holy Spirit, \u2018the Spirit of truth who comes from the Father\u2019 and bears witness to the Son (Jn 15:26), all of the baptised participate in the prophetic office of Jesus Christ, \u2018the faithful and true witness\u2019 (Rev 3:14). They are to bear witness to the Gospel and to the apostolic faith in the Church and in the world. The Holy Spirit anoints them and equips them for that high calling, conferring on them a very personal and intimate knowledge of the faith of the Church. In the first letter of St John, the faithful are told: \u2018you have been anointed by the Holy One, and all of you have knowledge\u2019, \u2018the anointing that you received from [Christ] abides in you, and so you do not need anyone to teach you\u2019, \u2018his anointing teaches you about all things\u2019 (1 Jn 2:20, 27). As a result, the faithful have an instinct for the truth of the Gospel, which enables them to recognise and endorse authentic Christian doctrine and practice, and to reject what is false. That supernatural instinct, intrinsically linked to the gift of faith received in the communion of the Church, is called the sensus fidei<\/em>, and it enables Christians to fulfil their prophetic calling.\u201d (http:\/\/www.vatican.va\/roman_curia\/congregations\/cfaith\/cti_documents\/rc_cti_20140610_sensus-fidei_en.html)<\/p>\n

The Catechism of the Catholic Church<\/em> teaches: \u201cJesus Christ is the one whom the Father anointed with the Holy Spirit and established as priest, prophet, and king. The whole People of God participates in these three offices of Christ and bears the responsibilities for mission and service that flow from them\u201d (783). Therefore, the faithful can have an innate aptitude to accurately discern matters of the faith. This is an ordinary<\/em> gift of the Holy Spirit that all the faithful can exhibit.<\/p>\n

Regarding private revelation, one must be careful but not closed<\/em>. The position of the Church toward private revelation is, in a phrase, \u201copen but cautious.\u201d This is the perfect position because we must be open to gifts coming from God, but be cautious, owing to the many false messengers that are out there. As Scripture teaches, \u201cDo not quench the Spirit, do not despise prophesying, but test everything; hold fast what is good [\u2026]\u201d (1 Thessalonians 5:19-21). As we see in the life of the God-man, Jesus, what comes from the Holy Spirit can be alarming and unwelcome to the people of God \u2013 especially at first \u2013 because the Holy Spirit is not a timid Spirit. He constantly needs to wake His people up.<\/p>\n

Hence it is not surprising that the Vatican has loosened restrictions in this regard, completely revoking two laws in Canon (Church) Law that dealt with private revelation. The old Canon 1399 forbade, by right of publication, certain books, such as those that were concerned with visions, revelations, miracles, and prophecies. This Canon was revoked in 1967. Ecclesiastical permission to publish such books was no longer required. The old Canon 2318 carried penalties for those who transgressed the laws of prohibition and censure. This Canon was revoked in 1966, so no one now can incur ecclesiastical censure who goes to apparition sites, etc., including those not recognized by the local bishop or the Pope. These dramatic revocations signaled a new era for private revelation. This makes all the sense in the world since the amount of authentic private revelation skyrocketed in the 20^{th<\/sup> century, as heaven started to prepare us for the end times. If the Vatican is not reactionary about private revelation anymore, why would you be?<\/p>\n}

Nevertheless, in the end, God wins over human unbelief. In the Book of Isaiah we read: \u201cFor as the rain and the snow come down from heaven, and return not thither but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes forth from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and prosper in the thing for which I sent it\u201d (55:10-11). God never fails. What He intends always achieves its purpose (despite any lack of cooperation on the part of humans.). So it is with all authentic private revelation. So it is with the messenger Lucia Phan. What comes from God is victorious. As Pope Urban VIII taught, it is better to believe than not to believe, all things being equal.<\/p>\n

But a Pharisee in the council named Gamali-el, a teacher of the law, held in honor by all the people, stood up and ordered the men to be put outside for a while. And he said to them, \u2018Men of Israel, take care what you do with these men. For before these days Theudas arose, giving himself out to be somebody, and a number of men, about four hundred, joined him; but he was slain and all who followed him were dispersed and came to nothing. After him Judas the Galilean arose in the days of the census and drew away some of the people after him; he also perished, and all who followed him were scattered. So in the present case I tell you, keep away from these men and let them alone; for if this plan or this undertaking is of men, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God!\u2019 So they took his advice [\u2026]\u201d (Acts 5:34-40).<\/p>\n

As Jesus taught, \u201cFor no good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit\u201d (Luke 6:43-44). \u201cWisdom is justified by her deeds\u201d (Matthew 11:19). All truth from God is vindicated in the end. The miracles surrounding Lucia Phan \u2013 voluminous messages and the ability to capture miraculous images of the Eucharist \u2013 themselves testify to her authenticity. On a human level, no one can receive messages that are hours long (they are recorded), and there are over 4,000 of them at the time of this writing, and the miraculous photos and videos cannot be counterfeit. Others can see, through her camera, the live images as they are being captured. The messages are rock solid from a theological perspective. So in the end it is obvious that the source of all this phenomena is beyond human capability, so it is either God or the devil behind this. It cannot be the devil since there is nothing in the messages that is unorthodox or supportive of his objectives, and it is likewise with the images. Therefore, logic tells us that God is the source of this phenomena; it is miraculous, a prodigy of grace for humanity.<\/p>\n

Be not afraid of private revelation. Be not afraid of the private revelation being given through Lucia Phan. It may be a hundred years before Lucia Phan is approved. By then the messages will not be as relevant as now. These are the end times; as the saying goes, \u201cHe who hesitates is lost.\u201d You need to know what is happening and what to do. The Book of Revelation is unfolding \u2026 now.<\/p>\n

The devil hates private revelation, since it is extremely powerful for those who believe in it and follow what Jesus and Mary are telling us to do. He does everything he can, therefore, to debunk it and marginalize it. He knows well that it can literally change the world. He has a great fear and hatred for authentic private revelation since it is the mouthpiece of God in these times. He does everything possible to discredit authentic messengers and thus nullify God\u2019s message. Do not have an unhealthy reliance on the hierarchy in this regard. Pray to the Holy Spirit, simply asking Him to tell you what to think. He rarely lets us down. You have the \u201cfaithful sense of the faith.\u201d As Pope St. John Paul said over and over: \u201cBe not afraid!\u201d God is sending us prophets as in the past. We do well to listen to them. Everyone is wondering what is going on now in the world. If you wait for approvals, you may never get the message that God is trying to get to you now in these crucial times. \u201cTherefore Eli said to Samuel, \u2018Go, lie down; and if he calls you, you shall say, Speak, LORD, for thy servant hears.\u2019 So Samuel went and lay down in his place. And the LORD came and stood forth, calling as at other times, \u2018Samuel! Samuel!\u2019 And Samuel said, \u2018Speak, for thy servant hears\u2019\u201d (1 Samuel 3:9-10).<\/p>\n

 [:vi]\u0110i\u1ec1u \u0110\u00f3 \u0110\u00e3 \u0110\u01b0\u1ee3c Ph\u00ea Chu\u1ea9n Ch\u01b0a? <\/strong><\/p>\n

\u0110\u00e2y l\u00e0 m\u1ed9t c\u00e2u h\u1ecfi ph\u1ed5 bi\u1ebfn li\u00ean quan \u0111\u1ebfn m\u1eb7c kh\u1ea3i t\u01b0 trong nh\u1eefng ng\u00e0y n\u00e0y. Ch\u00fang ta nghe c\u00e2u h\u1ecfi n\u00e0y th\u01b0\u1eddng xuy\u00ean trong s\u1ee9 m\u1ec7nh n\u00e0y. \u0110\u00e2y l\u00e0 m\u1ed9t c\u00e2u h\u1ecfi c\u00f3 gi\u00e1 tr\u1ecb nh\u01b0ng n\u00f3 th\u01b0\u1eddng b\u1ecb hi\u1ec3u m\u1ed9t c\u00e1ch sai l\u1ec7ch.<\/p>\n

\u0110\u00f3 l\u00e0 m\u1ed9t quan ni\u1ec7m sai l\u1ea7m cho r\u1eb1ng s\u1ef1 ph\u00ea chu\u1ea9n l\u00e0 c\u1ea7n thi\u1ebft n\u1ebfu m\u1ed9t ng\u01b0\u1eddi C\u00f4ng Gi\u00e1o tin v\u00e0o m\u1eb7c kh\u1ea3i t\u01b0, \u0111i\u1ec1u \u0111\u00f3 kh\u00f4ng \u0111\u00fang. M\u1ed9t quan ni\u1ec7m sai l\u1ea7m kh\u00e1c l\u00e0 kh\u00f4ng kh\u00f4n ngoan khi tin v\u00e0o m\u1eb7c kh\u1ea3i t\u01b0 kh\u00f4ng \u0111\u01b0\u1ee3c ph\u00ea chu\u1ea9n b\u1edfi v\u1ecb gi\u00e1m m\u1ee5c t\u1ea1i \u0111\u1ecba ph\u01b0\u01a1ng. Gi\u00e1o H\u1ed9i kh\u00f4ng gi\u1ea3ng d\u1ea1y \u0111i\u1ec1u \u0111\u00f3.<\/p>\n

N\u1ebfu ng\u01b0\u1eddi ta \u0111\u1eb7t gi\u1edbi h\u1ea1n cho Thi\u00ean Ch\u00faa r\u1eb1ng anh hay ch\u1ecb ch\u1ec9 tin v\u00e0o nh\u1eefng cu\u1ed9c hi\u1ec7n ra \u0111\u01b0\u1ee3c ch\u1ea5p thu\u1eadn, th\u00ec ng\u01b0\u1eddi \u0111\u00f3 ch\u1ec9 c\u00f2n l\u1ea1i v\u1edbi m\u1ed9t s\u1ed1 \u00edt m\u1eb7c kh\u1ea3i kh\u00e1c h\u01a1n l\u00e0 Fatima v\u00e0 nh\u1eefng cu\u1ed9c hi\u1ec7n ra gi\u1ed1ng nh\u01b0 v\u1eady. \u0110\u00f3 l\u00e0 m\u1ed9t v\u1ea5n \u0111\u1ec1 v\u00ec m\u1eb7c kh\u1ea3i t\u01b0 r\u1ea5t nh\u1ea1y c\u1ea3m v\u1edbi th\u1eddi gian. V\u00ed d\u1ee5 nh\u01b0 \u0110\u1ee9c M\u1eb9 Fatima, \u0111\u00e3 n\u00f3i v\u1edbi th\u1ebf gi\u1edbi c\u1ee7a n\u0103m 1917, kh\u00f4ng ph\u1ea3i v\u1edbi th\u1ebf gi\u1edbi c\u1ee7a n\u0103m 2020\u2026 m\u1ecdi vi\u1ec7c t\u01b0\u01a1ng \u0111\u1ed1i t\u1ed1t v\u00e0o l\u00fac \u0111\u00f3. Thi\u00ean qu\u1ed1c c\u00f3 nhi\u1ec1u \u0111i\u1ec1u \u0111\u1ec3 n\u00f3i v\u1edbi t\u00ecnh h\u00ecnh hi\u1ec7n t\u1ea1i. N\u1ebfu anh ch\u1ecb em ch\u1edd \u0111\u1ec3 \u0111\u01b0\u1ee3c ph\u00ea chu\u1ea9n th\u00ec n\u00f3 s\u1ebd c\u00f3 th\u1ec3 kh\u00f4ng x\u1ea3y ra trong \u0111\u1eddi c\u1ee7a anh ch\u1ecb em, v\u00ec th\u00f4ng \u0111i\u1ec7p n\u00e0y ho\u00e0n to\u00e0n m\u1ea5t \u0111i v\u1edbi m\u1ed9t ng\u01b0\u1eddi trong tr\u01b0\u1eddng h\u1ee3p n\u00e0y. \u0110i\u1ec1u n\u00e0y s\u1ebd l\u00e0m Ch\u00faa kh\u00f4ng h\u00e0i l\u00f2ng khi Ng\u00e0i g\u1edfi \u0111\u1ebfn nh\u1eefng ng\u00f4n s\u1ee9 v\u00e0 h\u1ecd b\u1ecb coi th\u01b0\u1eddng:<\/p>\n

Khi \u0111\u1ebfn g\u1ea7n Gi\u00earusalem v\u00e0 tr\u00f4ng th\u1ea5y th\u00e0nh, \u0110\u1ee9c Gi\u00easu kh\u00f3c th\u01b0\u01a1ng m\u00e0 n\u00f3i: \u201cPh\u1ea3i chi ng\u00e0y h\u00f4m nay ng\u01b0\u01a1i c\u0169ng nh\u1eadn ra nh\u1eefng g\u00ec \u0111em l\u1ea1i b\u00ecnh an cho ng\u01b0\u01a1i! Nh\u01b0ng hi\u1ec7n gi\u1edd, \u0111i\u1ec1u \u1ea5y c\u00f2n b\u1ecb che khu\u1ea5t, m\u1eaft ng\u01b0\u01a1i kh\u00f4ng th\u1ea5y \u0111\u01b0\u1ee3c. Th\u1eadt v\u1eady, s\u1ebd t\u1edbi nh\u1eefng ng\u00e0y qu\u00e2n th\u00f9 \u0111\u1eafp l\u0169y chung quanh, bao v\u00e2y v\u00e0 c\u00f4ng h\u00e3m ng\u01b0\u01a1i t\u1ee9 b\u1ec1. Ch\u00fang s\u1ebd \u0111\u00e8 b\u1eb9p ng\u01b0\u01a1i v\u00e0 con c\u00e1i \u0111ang \u1edf gi\u1eefa ng\u01b0\u01a1i, v\u00e0 s\u1ebd kh\u00f4ng \u0111\u1ec3 h\u00f2n \u0111\u00e1 n\u00e0o tr\u00ean h\u00f2n \u0111\u00e1 n\u00e0o, v\u00ec ng\u01b0\u01a1i \u0111\u00e3 kh\u00f4ng nh\u1eadn bi\u1ebft th\u1eddi gi\u1edd ng\u01b0\u01a1i \u0111\u01b0\u1ee3c Thi\u00ean Ch\u00faa vi\u1ebfng th\u0103m.\u201d (Lc 19 41-44)<\/p>\n

\u0110\u00e1ng ti\u1ebfc thay, s\u1ef1 \u0111\u1ea1o \u0111\u1ee9c gi\u1ea3, b\u1ecb Ch\u00faa Gi\u00easu ph\u1ea3n \u0111\u1ed1i, v\u00e0 thuy\u1ebft gi\u00e1o quy\u1ec1n v\u1eabn t\u1ed3n t\u1ea1i v\u00e0 h\u1ee3p l\u00fd trong Gi\u00e1o H\u1ed9i.<\/p>\n

V\u00ec th\u1ebf, n\u00e0y t\u00f4i sai ng\u00f4n s\u1ee9, hi\u1ec1n nh\u00e2n v\u00e0 kinh s\u01b0 \u0111\u1ebfn c\u00f9ng c\u00e1c ng\u01b0\u1eddi: c\u00e1c ng\u01b0\u1eddi s\u1ebd bi\u1ebft v\u00e0 \u0111\u00f3ng \u0111inh ng\u01b0\u1eddi n\u00e0y v\u00e0o th\u1eadp gi\u00e1, \u0111\u00e1nh \u0111\u00f2n ng\u01b0\u1eddi kia trong h\u1ed9i \u0111\u01b0\u1eddng v\u00e0 l\u00f9ng b\u1eaft h\u1ecd t\u1eeb th\u00e0nh n\u00e0y \u0111\u1ebfn th\u00e0nh kh\u00e1c. Nh\u01b0 v\u1eady, m\u00e1u c\u1ee7a t\u1ea5t c\u1ea3 nh\u1eefng ng\u01b0\u1eddi c\u00f4ng ch\u00ednh \u0111\u00e3 \u0111\u1ed5 xu\u1ed1ng \u0111\u1ea5t, th\u00ec c\u0169ng \u0111\u1ed5 xu\u1ed1ng \u0111\u1ea7u c\u00e1c ng\u01b0\u1eddi, t\u1eeb m\u00e1u \u00f4ng A-ben, ng\u01b0\u1eddi c\u00f4ng ch\u00ednh, \u0111\u1ebfn m\u00e1u \u00f4ng Da-ca-ri-a, con \u00f4ng Be-r\u00e9c-gia, m\u00e0 c\u00e1c ng\u01b0\u1eddi \u0111\u00e3 gi\u1ebft gi\u1eefa \u0111\u1ec1n th\u00e1nh v\u00e0 b\u00e0n th\u1edd. T\u00f4i b\u1ea3o th\u1eadt c\u00e1c ng\u01b0\u1eddi: t\u1ea5t c\u1ea3 nh\u1eefng t\u1ed9i \u1ea5y s\u1ebd \u0111\u1ed5 xu\u1ed1ng \u0111\u1ea7u th\u1ebf h\u1ec7 n\u00e0y. Gi\u00earusalem, Gi\u00earusalem! Ng\u01b0\u01a1i gi\u1ebft c\u00e1c ng\u00f4n s\u1ee9 v\u00e0 n\u00e9m \u0111\u00e1 nh\u1eefng k\u1ebb \u0111\u01b0\u1ee3c sai \u0111\u1ebfn c\u00f9ng ng\u01b0\u1eddi! \u0110\u00e3 bao l\u1ea7n Ta mu\u1ed1n t\u1eadp h\u1ee3p con c\u00e1i ng\u01b0\u1eddi l\u1ea1i, nh\u01b0 g\u00e0 m\u1eb9 t\u1eadp h\u1ee3p g\u00e0 con d\u01b0\u1edbi c\u00e1nh, m\u00e0 c\u00e1c ng\u01b0\u1eddi kh\u00f4ng ch\u1ecbu! \u00a0(Mt 23:34-37; so s\u00e1nh Lc 13: 32-34)<\/p>\n

\u0110i\u1ec1u d\u1ec5 hi\u1ec3u l\u00e0 t\u00edn h\u1eefu mu\u1ed1n ho\u00e0n to\u00e0n ch\u1eafc ch\u1eafn, v\u00ec c\u00f3 nhi\u1ec1u ng\u00f4n s\u1ee9 gi\u1ea3; \u0111i\u1ec1u n\u00e0y \u0111\u00e3 \u0111\u01b0\u1ee3c m\u1eb7c kh\u1ea3i qua Lucia Phan\u00a0(th\u00f4ng \u0111i\u1ec7p ng\u00e0y 4 th\u00e1ng 6 n\u0103m 2013). Nh\u01b0ng qu\u00e1 tr\u00ecnh d\u00e0i \u0111\u1ec3 ph\u00ea duy\u1ec7t v\u1ec1 m\u1eb7c kh\u1ea3i t\u01b0 th\u00ec kh\u00f4ng ph\u1ea3i l\u00e0 \u01b0u ti\u00ean c\u1ee7a h\u00e0ng gi\u00e1o ph\u1ea9m. Th\u00ed d\u1ee5 nh\u01b0, nh\u1eefng cu\u1ed9c hi\u1ec7n ra \u0111\u01b0\u1ee3c ph\u00ea chu\u1ea9n m\u1edbi \u0111\u00e2y t\u1ea1i Laus, Ph\u00e1p, \u0111\u00e3 m\u1ea5t 290 n\u0103m \u0111\u1ec3 \u0111\u01b0\u1ee3c ph\u00ea chu\u1ea9n. M\u1ed9t th\u00ed d\u1ee5 kh\u00e1c nh\u01b0 s\u1ef1 hi\u1ec7n ra \u1edf Champion, Wisconsin, \u0111\u01b0\u1ee3c ph\u00ea chu\u1ea9n 151 n\u0103m sau. Trong tr\u01b0\u1eddng h\u1ee3p sau n\u00e0y, \u0111\u00f3 l\u00e0 m\u1ed9t th\u00f4ng \u0111i\u1ec7p r\u1ea5t nh\u1ea1y c\u1ea3m n\u00f3i v\u1ec1 t\u00ecnh hu\u1ed1ng v\u00e0o l\u00fac \u0111\u00f3. \u0110\u1ec3 ch\u1eafc ch\u1eafn, ng\u01b0\u1eddi ta c\u00f3 th\u1ec3 l\u01b0\u1ee3m l\u1eb7t \u0111\u01b0\u1ee3c nh\u1eefng \u0111i\u1ec1u t\u1ed1t \u0111\u1eb9p t\u1eeb b\u1ea5t k\u1ef3 s\u1ef1 m\u1eb7c kh\u1ea3i t\u01b0 n\u00e0o trong qu\u00e1 kh\u1ee9, nh\u1eefng l\u1eadp lu\u1eadn r\u00f5 r\u00e0ng c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c \u0111\u01b0a ra r\u1eb1ng \u0111i\u1ec1u \u0111\u00f3 c\u00f3 th\u1ec3 l\u00e0 d\u1ea1i d\u1ed9t \u0111\u1ec3 ch\u1edd \u0111\u1ee3i nh\u1eefng s\u1ef1 ph\u00ea chu\u1ea9n nh\u01b0 v\u1eady. M\u1ed9t v\u1ea5n \u0111\u1ec1 kh\u00e1c l\u00e0 h\u1ec7 th\u1ed1ng ph\u00ea duy\u1ec7t kh\u00f4ng ph\u1ea3i l\u00e0 kh\u00f4ng th\u1ec3 sai l\u1ea7m ho\u1eb7c \u0111\u00e1ng tin c\u1eady n\u1ebfu ng\u01b0\u1eddi ta d\u1ef1a v\u00e0o \u0111i\u1ec1u \u0111\u00f3; trong l\u1ecbch s\u1eed c\u1ee7a Gi\u00e1o H\u1ed9i, kh\u00f4ng c\u00f3 s\u1ef1 ch\u1ea5p thu\u1eadn c\u1ee7a gi\u00e1m m\u1ee5c n\u00e0o t\u1eebng b\u1ecb h\u1ee7y b\u1ecf, nh\u01b0ng \u0111\u00e3 c\u00f3 nh\u1eefng s\u1ef1 ph\u1ea3n \u0111\u1ed1i m\u00e0 sau \u0111\u00f3 \u0111\u00e3 b\u1ecb \u0111\u1ed5i ng\u01b0\u1ee3c l\u1ea1i. M\u1ed9t s\u1ef1 ch\u1ea5p thu\u1eadn c\u00f3 th\u1ec3 l\u00e0 m\u1ed9t d\u1ea5u hi\u1ec7u t\u1ed1t v\u1ec1 m\u1ed9t m\u1eb7c kh\u1ea3i t\u01b0, nh\u01b0ng \u0111i\u1ec1u \u0111\u00f3 c\u00f3 th\u1ec3 m\u1ea5t m\u1ed9t th\u1eddi gian r\u1ea5t d\u00e0i v\u00e0 c\u00f3 th\u1ec3 kh\u00f4ng ho\u00e0n to\u00e0n \u0111\u00e1ng tin c\u1eady.<\/p>\n

Gi\u00e1o H\u1ed9i n\u00f3i g\u00ec v\u1ec1 m\u1ed9t s\u1ef1 ch\u1ea5p thu\u1eadn? \u0110\u00f3 l\u00e0, ng\u01b0\u1ee3c l\u1ea1i v\u1edbi nh\u1eefng g\u00ec nhi\u1ec1u ng\u01b0\u1eddi ngh\u0129, kh\u00f4ng n\u00f3i v\u1ec1 m\u1ed9t cu\u1ed9c hi\u1ec7n ra x\u1ea3y ra; \u0111\u01a1n gi\u1ea3n ch\u1ec9 l\u00e0 m\u1ed9t s\u1ef1 tuy\u00ean b\u1ed1 r\u1eb1ng, sau khi nghi\u00ean c\u1ee9u r\u1ea5t c\u1ea9n th\u1eadn v\u00e0 \u0111\u1ea7y \u0111\u1ee7, m\u1ed9t cu\u1ed9c hi\u1ec7n ra \u0111\u01b0\u1ee3c \u0111\u00e1nh gi\u00e1 b\u1edfi gi\u00e1m m\u1ee5c t\u1ea1i \u0111\u1ecba ph\u01b0\u01a1ng hay T\u00f2a Th\u00e1nh l\u00e0 \u0111\u00e1ng tin c\u1eady, x\u1ee9ng \u0111\u00e1ng v\u1edbi ni\u1ec1m tin. M\u1ed9t s\u1ed1 nh\u1ea7m l\u1eabn m\u1ee9c \u0111\u1ed9 tin t\u01b0\u1edfng \u0111\u00f3 c\u1ea7n ph\u1ea3i c\u00f3 trong nh\u1eefng tr\u01b0\u1eddng h\u1ee3p nh\u01b0 v\u1eady. Ch\u1ec9 c\u00f3 m\u1ed9t s\u1ed1 y\u1ebfu t\u1ed1 c\u1ee7a s\u1ef1 m\u1eb7c kh\u1ea3i c\u00f4ng khai n\u00e0o \u0111\u00f3, m\u00e0 t\u1ea5t c\u1ea3 b\u1ecb r\u00e0ng bu\u1ed9c \u0111\u1ec3 tin v\u00e0o, \u0111\u00f2i h\u1ecfi \u201c\u0111\u1ee9c tin thi\u00eang li\u00eang\u201d\u00a0(tin v\u00e0o Thi\u00ean Ch\u00faa) v\u1ec1 ph\u00eda c\u1ee7a nh\u1eefng t\u00edn h\u1eefu. M\u1eb7c kh\u1ea3i t\u01b0, ngay c\u1ea3 khi \u0111\u00e3 \u0111\u01b0\u1ee3c ph\u00ea chu\u1ea9n, c\u00f3 th\u1ec3 b\u1ecb t\u1eeb ch\u1ed1i v\u1edbi l\u01b0\u01a1ng t\u00e2m thanh th\u1ea3n c\u1ee7a m\u1ed9t ng\u01b0\u1eddi C\u00f4ng Gi\u00e1o b\u1edfi v\u00ec kh\u00f4ng ai b\u1eaft bu\u1ed9c ph\u1ea3i tin v\u00e0o m\u1eb7c kh\u1ea3i \u0111\u00f3.<\/p>\n

M\u1eb7c kh\u1ea3i t\u01b0 l\u00e0 v\u1ec1 \u201c\u0111\u1ee9c tin c\u1ee7a con ng\u01b0\u1eddi\u201d\u00a0(\u0111\u1ee9c tin n\u01a1i con ng\u01b0\u1eddi) v\u1ec1 ph\u1ea7n c\u1ee7a ng\u01b0\u1eddi tin t\u01b0\u1edfng. M\u1ed9t s\u1ed1 c\u1ed1 g\u1eafng \u0111\u1ea1t \u0111\u01b0\u1ee3c s\u1ef1 ch\u1eafc ch\u1eafn tuy\u1ec7t \u0111\u1ed1i t\u1eeb n\u01a1i h\u00e0ng gi\u00e1o ph\u1ea9m nh\u01b0ng h\u00e0ng gi\u00e1o ph\u1ea9m kh\u00f4ng c\u1ed1 g\u1eafng \u0111\u00f2i h\u1ecfi \u0111\u1ee9c tin trong thi\u00eang li\u00eang v\u1ec1 m\u1eb7c kh\u1ea3i t\u01b0. H\u00e0ng gi\u00e1o ph\u1ea9m kh\u00f4ng bao gi\u1edd n\u00f3i li\u1ec7u m\u1ed9t m\u1eb7c kh\u1ea3i t\u01b0 c\u00f3 th\u1ec3 x\u1ea3y ra hay kh\u00f4ng; h\u1ecd kh\u00f4ng n\u00f3i g\u00ec h\u01a1n l\u00e0 \u201cx\u1ee9ng \u0111\u00e1ng v\u1edbi ni\u1ec1m tin\u201d n\u1ebfu ai \u0111\u00f3 c\u00f3 khuynh h\u01b0\u1edbng tin t\u01b0\u1edfng. Trong m\u1ed7i tr\u01b0\u1eddng h\u1ee3p, cu\u1ed1i c\u00f9ng tin hay kh\u00f4ng l\u00e0 tu\u1ef3 thu\u1ed9c v\u00e0o t\u1eebng c\u00e1 nh\u00e2n. Ngay c\u1ea3 v\u1edbi s\u1ef1 ch\u1ea5p thu\u1eadn c\u1ee7a Vatican, \u0111i\u1ec1u n\u00e0y c\u0169ng \u0111\u00fang, m\u1eb7c d\u1ea7u c\u00f3 nh\u1eefng ng\u00e0y l\u1ec5 ch\u00ednh th\u1ee9c, c\u00f3 nh\u1eefng l\u1eddi tuy\u00ean b\u1ed1 c\u1ee7a c\u00e1c Gi\u00e1o Ho\u00e0ng, v.v\u2026<\/p>\n

\u0110\u00e1ng ti\u1ebfc thay, nh\u1eefng l\u00fd do kh\u00e1c \u0111\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi t\u00ecm ki\u1ebfm s\u1ef1 ph\u00ea chu\u1ea9n c\u00f3 th\u1ec3 l\u00e0 kh\u00f4ng s\u1eb5n l\u00f2ng \u0111\u1ec3 t\u00ecm hi\u1ec3u ho\u1eb7c c\u1ee9ng l\u00f2ng trong nh\u1eefng tr\u01b0\u1eddng h\u1ee3p nh\u01b0 v\u1eady, trong \u0111\u00f3 ng\u01b0\u1eddi ta mu\u1ed1n t\u00ecm m\u1ed9t c\u00e1i c\u1edb \u0111\u1ec3 kh\u00f4ng tin \u0111\u1ec3 h\u1ecd kh\u00f4ng c\u1ea7n ph\u1ea3i thay \u0111\u1ed5i\u00a0(th\u00f4ng \u0111i\u1ec7p c\u01a1 b\u1ea3n c\u1ee7a m\u1eb7c kh\u1ea3i t\u01b0 l\u00e0 ho\u00e1n c\u1ea3i, \u0111\u1ec1n t\u1ed9i, v\u00e0 c\u1ea7u nguy\u1ec7n, m\u00e0 nhi\u1ec1u ng\u01b0\u1eddi kh\u00f4ng mu\u1ed1n l\u00e0m). V\u00f4 t\u1ed9i, \u0111\u00f3 l\u00e0 m\u1ed9t n\u1ec1n t\u1ea3ng c\u1ee7a s\u1ef1 kh\u00f4n ngoan, c\u0169ng c\u00f3 th\u1ec3 \u0111\u00f3ng m\u1ed9t vai tr\u00f2; nh\u01b0 Kinh Th\u00e1nh n\u00f3i, \u0111\u1ee9c m\u1ebfn \u201ctin t\u01b0\u1edfng t\u1ea5t c\u1ea3 m\u1ecdi \u0111i\u1ec1u\u00a0(1 Cr 13:7). C\u00f3 ai ph\u1ea1m t\u1ed9i khi kh\u00f4ng tin kh\u00f4ng? Kh\u00f4ng, nh\u01b0ng v\u1ec1 \u0111i\u1ec3m n\u00e0y, \u0110\u1ee9c Gi\u00e1o Ho\u00e0ng Urban VIII \u0111\u00e3 gi\u00e1n ti\u1ebfp n\u00f3i \u0111i\u1ec1u n\u00e0y: \u201ctrong tr\u01b0\u1eddng h\u1ee3p li\u00ean quan \u0111\u1ebfn nh\u1eefng m\u1eb7c kh\u1ea3i t\u01b0, t\u1ed1t h\u01a1n l\u00e0 tin h\u01a1n l\u00e0 kh\u00f4ng tin, v\u00ec, n\u1ebfu anh ch\u1ecb em tin, v\u00e0 \u0111i\u1ec1u \u0111\u00f3 \u0111\u01b0\u1ee3c ch\u1ee9ng minh l\u00e0 \u0111\u00fang, anh ch\u1ecb em s\u1ebd vui m\u1eebng r\u1eb1ng anh ch\u1ecb em \u0111\u00e3 tin, b\u1edfi v\u00ec M\u1eb9 Th\u00e1nh c\u1ee7a ch\u00fang ta \u0111\u00e3 m\u1eddi g\u1ecdi \u0111i\u1ec1u n\u00e0y. N\u1ebfu anh ch\u1ecb em tin, v\u00e0 \u0111i\u1ec1u \u0111\u00f3 c\u1ea7n \u0111\u01b0\u1ee3c ch\u1ee9ng minh l\u00e0 sai, c\u00e1c anh ch\u1ecb em s\u1ebd nh\u1eadn \u0111\u01b0\u1ee3c t\u1ea5t c\u1ea3 c\u00e1c ph\u01b0\u1edbc l\u00e0nh nh\u01b0 th\u1ec3 \u0111\u00f3 l\u00e0 s\u1ef1 th\u1eadt, b\u1edfi v\u00ec c\u00e1c anh ch\u1ecb tin r\u1eb1ng n\u00f3 l\u00e0 s\u1ef1 th\u1eadt.\u201d<\/p>\n

Nh\u1eefng g\u00ec thi\u00ean qu\u1ed1c mu\u1ed1n l\u00e0m thi\u00ean qu\u1ed1c l\u00e0m v\u00e0 \u0111\u00f3 kh\u00f4ng ph\u1ea3i c\u1ea7n \u0111\u01b0\u1ee3c gi\u00e1m m\u1ee5c ph\u00ea duy\u1ec7t. N\u00f3i c\u00e1ch kh\u00e1c, Ch\u00faa v\u00e0 M\u1eb9 Maria kh\u00f4ng c\u1ea7n ph\u1ea3i ki\u1ec3m tra v\u1edbi gi\u00e1o ph\u1eadn \u0111\u1ecba ph\u01b0\u01a1ng tr\u01b0\u1edbc \u0111\u1ec3 xem n\u1ebfu Hai \u0110\u1ea5ng c\u00f3 th\u1ec3 xu\u1ea5t hi\u1ec7n \u1edf \u0111\u00f3! M\u1ed9t s\u1ed1 th\u1ef1c t\u1ebf n\u1eafm gi\u1eef v\u1ecb tr\u00ed n\u00e0y\u2026<\/p>\n

Ch\u1eafc ch\u1eafn c\u00f3 nh\u1eefng ng\u00f4n s\u1ee9 gi\u1ea3, v\u00e0 nh\u1eefng \u0111i\u1ec1u n\u00e0y g\u00e2y h\u1ea1i \u0111\u00e1ng k\u1ec3 trong vi\u1ec7c khi\u1ebfn c\u00e1c t\u00edn h\u1eefu quay l\u01b0ng l\u1ea1i v\u1edbi ngay c\u1ea3 nh\u1eefng ng\u00f4n s\u1ee9 \u0111\u00edch th\u1eadt. Nh\u01b0ng ch\u1ea5p nh\u1eadn c\u00e1c quan ni\u1ec7m b\u1ea3o th\u1ee7 c\u1ef1c \u0111oan li\u00ean quan \u0111\u1ebfn m\u1eb7c kh\u1ea3i t\u01b0 kh\u00f4ng ph\u1ea3i l\u00e0 c\u00e2u tr\u1ea3 l\u1eddi. Ch\u00fang ta kh\u00f4ng \u0111\u1ec3 b\u1ecb cho l\u00e0 ng\u00e2y th\u01a1, nh\u01b0ng ch\u00fang ta c\u0169ng kh\u00f4ng n\u00ean l\u00e0 ng\u01b0\u1eddi hay ho\u00e0i nghi.<\/p>\n

V\u00ed d\u1ee5 nh\u01b0, nh\u1eefng ti\u00ean tri th\u1eddi C\u1ef1u \u01af\u1edbc n\u00ean ch\u1edd cho \u0111\u1ebfn khi m\u1ed9t ng\u01b0\u1eddi n\u00e0o \u0111\u00f3 ph\u00ea chu\u1ea9n cho h\u1ecd tr\u01b0\u1edbc khi n\u00f3i? Th\u00e1nh Phaol\u00f4 n\u00ean ch\u1edd cho \u0111\u1ebfn khi Th\u00e1nh Ph\u00ear\u00f4 ph\u00ea chu\u1ea9n m\u1eb7c kh\u1ea3i c\u1ee7a Ch\u00faa Gi\u00easu cho ng\u00e0i tr\u01b0\u1edbc khi truy\u1ec1n gi\u00e1o? Nh\u1eefng ng\u01b0\u1eddi th\u1ed5 d\u00e2n Aztec n\u00ean ch\u1edd cho \u0111\u1ebfn khi Guadalupe \u0111\u01b0\u1ee3c ph\u00ea chu\u1ea9n? N\u1ebfu h\u1ecd \u0111\u00e3 ch\u1edd, ch\u00edn tri\u1ec7u ng\u01b0\u1eddi s\u1ebd \u0111\u00e3 ch\u01b0a ho\u00e1n c\u1ea3i sang \u0110\u1ee9c tin ch\u00e2n ch\u00ednh. 70,000 ng\u01b0\u1eddi t\u1ea1i Fatima \u0111\u00e3 kh\u00f4ng v\u00e2ng l\u1eddi, \u0111\u00e3 \u01b0\u01a1ng ng\u1ea1nh hay \u0111\u00e3 kh\u1edd d\u1ea1i \u0111\u1ec3 \u0111\u1ebfn Fatima v\u00e0o ng\u00e0y 13 th\u00e1ng 10 n\u0103m 1917, \u0111\u1ec3 ch\u1ee9ng ki\u1ebfn ph\u00e9p l\u1ea1 m\u1eb7t tr\u1eddi nh\u01b0 \u0111\u00e3 \u0111\u01b0\u1ee3c h\u1ee9a h\u1eb9n? D\u0129 nhi\u00ean l\u00e0 kh\u00f4ng.<\/p>\n

C\u00f3 m\u1ed9t thu\u1eadt ng\u1eef v\u1ec1 \u0111i\u1ec1u n\u00e0y, \u201csensus fidei fidelis\u201d c\u1ee7a gi\u00e1o d\u00e2n \u2013 ti\u1ebfng La tinh l\u00e0 \u201cC\u1ea3m th\u1ee9c \u0111\u1ee9c tin c\u1ee7a c\u00e1c\u00a0t\u00edn h\u1eefu c\u00e1 nh\u00e2n.\u201d \u0110i\u1ec1u \u0111\u00f3 ngh\u0129a l\u00e0 g\u00ec? Nh\u01b0 trang m\u1ea1ng c\u1ee7a Vatican \u0111\u00e3 di\u1ec5n \u0111\u1ea1t \u0111i\u1ec1u n\u00e0y:<\/p>\n

Khi \u0110\u1ea5ng B\u1ea3o Tr\u1ee3 \u0111\u1ebfn, \u0110\u1ea5ng m\u00e0 Th\u1ea7y s\u1ebd sai \u0111\u1ebfn v\u1edbi anh em t\u1eeb n\u01a1i Ch\u00faa Cha, Ng\u01b0\u1eddi l\u00e0 Th\u1ea7n Kh\u00ed s\u1ef1 th\u1eadt ph\u00e1t xu\u1ea5t t\u1eeb Ch\u00faa Cha, Ng\u01b0\u1eddi s\u1ebd l\u00e0m ch\u1ee9ng v\u1ec1 Th\u1ea7y. \u00a0(Ga 15:26), H\u00e3y vi\u1ebft cho thi\u00ean th\u1ea7n c\u1ee7a H\u1ed9i Th\u00e1nh Lao-\u0111i-ki-a: \u0110\u00e2y l\u00e0 l\u1eddi c\u1ee7a \u0110\u1ea5ng A-men, l\u00e0 Ch\u1ee9ng Nh\u00e2n trung th\u00e0nh v\u00e0 ch\u00e2n th\u1eadt, l\u00e0 Kh\u1edfi Nguy\u00ean c\u1ee7a m\u1ecdi lo\u00e0i Thi\u00ean Ch\u00faa t\u1ea1o d\u1ef1ng\u00a0(Kh\u1ea3i Huy\u1ec1n 3:14)<\/p>\n

H\u1ecd ph\u1ea3i l\u00e0m ch\u1ee9ng cho Tin M\u1eebng v\u00e0 cho \u0111\u1ee9c tin t\u00f4ng \u0111\u1ed3 trong Gi\u00e1o H\u1ed9i v\u00e0 tr\u00ean th\u1ebf gi\u1edbi. \u0110\u1ee9c Ch\u00faa Th\u00e1nh Th\u1ea7n x\u1ee9c d\u1ea7u cho h\u1ecd v\u00e0 trang b\u1ecb cho h\u1ecd cho \u01a1n g\u1ecdi cao c\u1ea3 \u0111\u00f3, ban cho h\u1ecd m\u1ed9t ki\u1ebfn th\u1ee9c ri\u00eang s\u00e2u s\u1eafc v\u1ec1 \u0111\u1ee9c tin c\u1ee7a Gi\u00e1o H\u1ed9i. Trong th\u01b0 th\u1ee9 nh\u1ea5t c\u1ee7a Th\u00e1nh Gioan, nh\u1eefng t\u00edn h\u1eefu \u0111\u01b0\u1ee3c d\u1ea1y: \u2018ph\u1ea7n anh em, d\u1ea7u m\u00e0 anh em \u0111\u00e3 l\u00e3nh nh\u1eadn t\u1eeb\u00a0[\u0110\u1ee9c Kit\u00f4] \u1edf l\u1ea1i trong anh em, v\u00e0 anh em ch\u1eb3ng c\u1ea7n ai d\u1ea1y d\u1ed7 n\u1eefa\u2019, \u2018v\u00ec d\u1ea7u c\u1ee7a Ng\u01b0\u1eddi d\u1ea1y d\u1ed7 anh em m\u1ecdi s\u1ef1 \u2018(1 Ga 2: 20, 27). K\u1ebft qu\u1ea3 l\u00e0, c\u00e1c t\u00edn h\u1eefu c\u00f3 m\u1ed9t b\u1ea3n n\u0103ng v\u1ec1 s\u1ef1 th\u1eadt c\u1ee7a Ph\u00fac \u00c2m Tin M\u1eebng, cho ph\u00e9p h\u1ecd nh\u1eadn ra v\u00e0 x\u00e1c nh\u1eadn gi\u00e1o l\u00fd \u0111\u00edch th\u1eadt c\u1ee7a ng\u01b0\u1eddi Kit\u00f4 h\u1eefu v\u00e0 th\u1ef1c h\u00e0nh, v\u00e0 t\u1eeb ch\u1ed1i nh\u1eefng g\u00ec l\u00e0 sai. B\u1ea3n n\u0103ng si\u00eau nhi\u00ean \u0111\u00f3, v\u1ec1 b\u1ea3n ch\u1ea5t li\u00ean quan \u0111\u1ebfn \u00e2n t\u1ee9 \u0111\u1ee9c tin nh\u1eadn \u0111\u01b0\u1ee3c qua s\u1ef1 hi\u1ec7p th\u00f4ng c\u1ee7a Gi\u00e1o H\u1ed9i, \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 C\u1ea3m th\u1ee9c \u0110\u1ee9c tin<\/em>, v\u00e0 n\u00f3 cho ph\u00e9p Kit\u00f4 h\u1eefu th\u1ef1c hi\u1ec7n l\u1eddi k\u00eau g\u1ecdi ti\u00ean tri c\u1ee7a h\u1ecd.\u201d<\/p>\n

(http:\/\/daminhrosalima.net\/giao-ly\/tai-lieu-cam-thuc-duc-tin-cua-uy-ban-than-hoc-quoc-te-18014.html)<\/p>\n

Gi\u00e1o l\u00fd H\u1ed9i Th\u00e1nh C\u00f4ng Gi\u00e1o<\/em> d\u1ea1y: \u201cCh\u00faa Cha \u0111\u00e3 d\u00f9ng Th\u00e1nh Th\u1ea7n x\u1ee9c d\u1ea7u v\u00e0 thi\u1ebft \u0111\u1eb7t Ch\u00faa Gi\u00easu Kit\u00f4 l\u00e0m T\u01b0 t\u1ebf, Ti\u00ean tri v\u00e0 V\u01b0\u01a1ng \u0111\u1ebf. To\u00e0n th\u1ec3 D\u00e2n Thi\u00ean Ch\u00faa tham d\u1ef1 v\u00e0o ba ch\u1ee9c n\u0103ng n\u00e0y c\u1ee7a \u0110\u1ee9c Kit\u00f4 v\u00e0 l\u00e3nh tr\u00e1ch nhi\u1ec7m v\u1ec1 s\u1ee9 v\u1ee5 v\u00e0 v\u1ec1 s\u1ef1 ph\u1ee5c v\u1ee5, xu\u1ea5t ph\u00e1t t\u1eeb ba ch\u1ee9c n\u0103ng \u0111\u00f3.” (783). Do \u0111\u00f3, c\u00e1c t\u00edn h\u1eefu c\u00f3 th\u1ec3 c\u00f3 m\u1ed9t n\u0103ng khi\u1ebfu b\u1ea9m sinh \u0111\u1ec3 ph\u00e2n bi\u1ec7t ch\u00ednh x\u00e1c c\u00e1c v\u1ea5n \u0111\u1ec1 c\u1ee7a \u0111\u1ee9c tin. \u0110\u00e2y l\u00e0 m\u1ed9t \u01a1n b\u00ecnh th\u01b0\u1eddng<\/em> c\u1ee7a Ch\u00faa Th\u00e1nh Th\u1ea7n m\u00e0 c\u00e1c t\u00edn h\u1eefu c\u00f3 th\u1ec3 th\u1ec3 hi\u1ec7n.<\/p>\n

N\u00f3i v\u1ec1 m\u1eb7c kh\u1ea3i t\u01b0, ng\u01b0\u1eddi ta ph\u1ea3i c\u1ea9n th\u1eadn nh\u01b0ng n\u00ean c\u00f3 \u0111\u1ea7u \u00f3c b\u1ea3o th\u1ee7<\/em>. V\u1ecb tr\u00ed c\u1ee7a Gi\u00e1o H\u1ed9i \u0111\u1ed1i v\u1edbi m\u1eb7c kh\u1ea3i t\u01b0 l\u00e0, trong m\u1ed9t c\u1ee5m t\u1eeb, “c\u1edfi m\u1edf nh\u01b0ng th\u1eadn tr\u1ecdng.” \u0110\u00e2y l\u00e0 v\u1ecb tr\u00ed ho\u00e0n h\u1ea3o b\u1edfi v\u00ec ch\u00fang ta n\u00ean c\u1edfi m\u1edf v\u1edbi nh\u1eefng m\u00f3n qu\u00e0 \u0111\u1ebfn t\u1eeb Thi\u00ean Ch\u00faa, nh\u01b0ng ph\u1ea3i th\u1eadn tr\u1ecdng, v\u00ec c\u00f3 nhi\u1ec1u ng\u00f4n s\u1ee9 gi\u1ea3 ngo\u00e0i kia. Nh\u01b0 Kinh Th\u00e1nh d\u1ea1y, “Anh em \u0111\u1eebng d\u1eadp t\u1eaft Th\u1ea7n Kh\u00ed. Ch\u1edb khinh th\u01b0\u1eddng \u01a1n n\u00f3i ti\u00ean tri. H\u00e3y c\u00e2n nh\u1eafc m\u1ecdi s\u1ef1: \u0111i\u1ec1u g\u00ec t\u1ed1t th\u00ec gi\u1eef\u00a0[…]” (1 Th\u00ea-xa-l\u00f4-ni-ca 5:19-21). Nh\u01b0 ch\u00fang ta th\u1ea5y trong \u0111\u1eddi s\u1ed1ng c\u1ee7a Con Ng\u01b0\u1eddi, Ch\u00faa Gi\u00easu, nh\u1eefng g\u00ec \u0111\u1ebfn t\u1eeb Ch\u00faa Th\u00e1nh Th\u1ea7n c\u00f3 th\u1ec3 l\u00e0 l\u00e0m ho\u1ea3ng s\u1ee3 v\u00e0 kh\u00f4ng \u0111\u01b0\u1ee3c ch\u00e0o \u0111\u00f3n b\u1edfi d\u00e2n Ch\u00faa \u2013 \u0111\u1eb7c bi\u1ec7t t\u1eeb bu\u1ed5i \u0111\u1ea7u \u2013 b\u1edfi v\u00ec Ch\u00faa Th\u00e1nh Th\u1ea7n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t Th\u00e1nh Th\u1ea7n nh\u00e1t s\u1ee3. Ng\u00e0i c\u1ea7n ph\u1ea3i li\u00ean l\u1ec9 \u0111\u00e1nh th\u1ee9c d\u00e2n Ng\u00e0i.<\/p>\n

V\u00ec th\u1ebf kh\u00f4ng c\u00f3 g\u00ec \u0111\u00e1ng ng\u1ea1c nhi\u00ean r\u1eb1ng Vatican \u0111\u00e3 n\u1edbi l\u1ecfng c\u00e1c h\u1ea1n ch\u1ebf v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n n\u00e0y, ho\u00e0n to\u00e0n b\u00e3i b\u1ecf hai lu\u1eadt trong Gi\u00e1o Lu\u1eadt\u00a0(Gi\u00e1o H\u1ed9i) \u0111\u1ec3 \u0111\u1ed1i ph\u00f3 v\u1edbi m\u1eb7c kh\u1ea3i t\u01b0. Lu\u1eadt l\u1ec7 1399 c\u0169 \u0111\u00e3 c\u1ea5m, b\u1edfi quy\u1ec1n xu\u1ea5t b\u1ea3n, m\u1ed9t s\u1ed1 s\u00e1ch n\u00e0o \u0111\u00f3, ch\u1eb3ng h\u1ea1n nh\u01b0 nh\u1eefng s\u00e1ch c\u00f3 li\u00ean quan v\u1edbi nh\u1eefng th\u1ecb ki\u1ebfn, m\u1eb7c kh\u1ea3i, ph\u00e9p l\u1ea1, v\u00e0 l\u1eddi ti\u00ean tri. Lu\u1eadt l\u1ec7 n\u00e0y \u0111\u00e3 b\u1ecb h\u1ee7y b\u1ecf v\u00e0o n\u0103m 1967. S\u1ef1 cho ph\u00e9p c\u1ee7a Gi\u00e1o H\u1ed9i \u0111\u1ec3 xu\u1ea5t b\u1ea3n nh\u1eefng cu\u1ed1n s\u00e1ch nh\u01b0 v\u1eady \u0111\u00e3 kh\u00f4ng c\u00f2n c\u1ea7n thi\u1ebft n\u1eefa. Lu\u1eadt l\u1ec7 2318 c\u0169 \u00e1p d\u1ee5ng h\u00ecnh ph\u1ea1t \u0111\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi vi ph\u1ea1m lu\u1eadt c\u1ea5m v\u00e0 ki\u1ec3m duy\u1ec7t. Lu\u1eadt l\u1ec7 n\u00e0y \u0111\u00e3 b\u1ecb hu\u1ef7 b\u1ecf v\u00e0o n\u0103m 1966, v\u00ec v\u1eady kh\u00f4ng ai b\u00e2y gi\u1edd c\u00f3 th\u1ec3 ph\u1ea3i ch\u1ecbu s\u1ef1 ch\u1ec9 tr\u00edch c\u1ee7a gi\u00e1o h\u1ed9i khi \u0111\u1ebfn nh\u1eefng \u0111\u1ecba \u0111i\u1ec3m hi\u1ec7n ra, v.v, bao g\u1ed3m c\u1ea3 nh\u1eefng ng\u01b0\u1eddi kh\u00f4ng \u0111\u01b0\u1ee3c c\u00f4ng nh\u1eadn b\u1edfi c\u00e1c gi\u00e1m m\u1ee5c \u0111\u1ecba ph\u01b0\u01a1ng ho\u1eb7c \u0110\u1ee9c Gi\u00e1o Ho\u00e0ng. Nh\u1eefng s\u1ef1 h\u1ee7y b\u1ecf g\u00e2y \u1ea5n t\u01b0\u1ee3ng s\u00e2u s\u1eafc n\u00e0y \u0111\u00e1nh d\u1ea5u m\u1ed9t k\u1ef7 nguy\u00ean m\u1edbi cho s\u1ef1 m\u1eb7c kh\u1ea3i t\u01b0. \u0110i\u1ec1u n\u00e0y c\u00f3 \u00fd ngh\u0129a tr\u00ean th\u1ebf gi\u1edbi k\u1ec3 t\u1eeb khi s\u1ed1 l\u01b0\u1ee3ng m\u1eb7c kh\u1ea3i th\u1ef1c s\u1ef1 \u0111\u00e3 t\u0103ng v\u1ecdt trong th\u1ebf k\u1ef7 20, nh\u01b0 thi\u00ean \u0111\u00e0ng b\u1eaft \u0111\u1ea7u chu\u1ea9n b\u1ecb cho ch\u00fang ta cho th\u1eddi \u0111i\u1ec3m cu\u1ed1i. N\u1ebfu Vatican kh\u00f4ng ch\u1ed1ng \u0111\u1ed1i v\u1ec1 s\u1ef1 m\u1eb7c kh\u1ea3i ri\u00eang t\u01b0 n\u1eefa, t\u1ea1i sao anh ch\u1ecb em l\u1ea1i ch\u1ed1ng \u0111\u1ed1i?<\/p>\n

Tuy nhi\u00ean, cu\u1ed1i c\u00f9ng, Thi\u00ean Ch\u00faa chi\u1ebfn th\u1eafng s\u1ef1 b\u1ea5t tin c\u1ee7a lo\u00e0i ng\u01b0\u1eddi. Trong S\u00e1ch Isaia ch\u00fang ta \u0111\u1ecdc: \u201cC\u0169ng nh\u01b0 m\u01b0a v\u1edbi tuy\u1ebft sa xu\u1ed1ng t\u1eeb tr\u1eddi kh\u00f4ng tr\u1edf v\u1ec1 tr\u1eddi n\u1ebfu ch\u01b0a th\u1ea5m xu\u1ed1ng \u0111\u1ea5t, ch\u01b0a l\u00e0m cho \u0111\u1ea5t ph\u00ec nhi\u00eau v\u00e0 \u0111\u00e2m ch\u1ed3i n\u1ea9y l\u1ed9c, cho k\u1ebb gieo c\u00f3 h\u1ea1t gi\u1ed1ng, cho ng\u01b0\u1eddi \u0111\u00f3i c\u00f3 b\u00e1nh \u0103n, th\u00ec l\u1eddi Ta c\u0169ng v\u1eady, m\u1ed9t khi xu\u1ea5t ph\u00e1t t\u1eeb mi\u1ec7ng Ta, s\u1ebd kh\u00f4ng tr\u1edf v\u1ec1 v\u1edbi Ta n\u1ebfu ch\u01b0a \u0111\u1ea1t k\u1ebft qu\u1ea3, ch\u01b0a th\u1ef1c hi\u1ec7n mu\u1ed1n c\u1ee7a Ta, ch\u01b0a chu to\u00e0n s\u1ee9 m\u1ea1ng Ta giao ph\u00f3.” (55:10-11). \u0110\u1ee9c Ch\u00faa Tr\u1eddi kh\u00f4ng bao gi\u1edd sai. Nh\u1eefng g\u00ec Ng\u00e0i d\u1ef1 \u0111\u1ecbnh lu\u00f4n lu\u00f4n \u0111\u1ea1t \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch c\u1ee7a n\u00f3\u00a0(m\u1eb7c d\u00f9 c\u00f3 b\u1ea5t c\u1ee9 s\u1ef1 thi\u1ebfu h\u1ee3p t\u00e1c n\u00e0o c\u1ee7a con ng\u01b0\u1eddi.). V\u00ec v\u1eady \u0111\u00f3 l\u00e0 v\u1edbi t\u1ea5t c\u1ea3 s\u1ef1 m\u1eb7c kh\u1ea3i t\u01b0 \u0111\u00edch th\u1ef1c. V\u00ec v\u1eady \u0111\u00f3 l\u00e0 v\u1edbi ng\u00f4n s\u1ee9 Lucia Phan. Nh\u1eefng g\u00ec \u0111\u1ebfn t\u1eeb Thi\u00ean Ch\u00faa l\u00e0 th\u1eafng l\u1ee3i. Nh\u01b0 Gi\u00e1o Ho\u00e0ng Urban VIII \u0111\u00e3 d\u1ea1y, t\u1ed1t h\u01a1n l\u00e0 tin h\u01a1n l\u00e0 kh\u00f4ng tin, t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9 \u0111\u1ec1u b\u00ecnh \u0111\u1eb3ng.<\/p>\n

B\u1ea5y gi\u1edd c\u00f3 m\u1ed9t ng\u01b0\u1eddi Pha-ri-s\u00eau t\u00ean l\u00e0 Ga-ma-li-\u00ean \u0111\u1ee9ng l\u00ean gi\u1eefa Th\u01b0\u1ee3ng H\u1ed9i \u0110\u1ed3ng; \u00f4ng l\u00e0 m\u1ed9t kinh s\u01b0 \u0111\u01b0\u1ee3c to\u00e0n d\u00e2n k\u00ednh tr\u1ecdng. \u00d4ng truy\u1ec1n \u0111\u01b0a c\u00e1c \u0111\u01b0\u01a1ng s\u1ef1 ra ngo\u00e0i m\u1ed9t l\u00e1t. R\u1ed3i \u00f4ng n\u00f3i v\u1edbi Th\u01b0\u1ee3ng H\u1ed9i \u0110\u1ed3ng: \u201cth\u01b0a qu\u00fd v\u1ecb l\u00e0 ng\u01b0\u1eddi \u00cdt-ra-en, xin qu\u00fd v\u1ecb coi ch\u1eebng \u0111i\u1ec1u qu\u00fd v\u1ecb s\u1eafp l\u00e0m cho nh\u1eefng ng\u01b0\u1eddi n\u00e0y. Th\u1eddi gian tr\u01b0\u1edbc \u0111\u00e2y, c\u00f3 Th\u00eau-\u0111a n\u1ed5i l\u00ean, x\u01b0ng m\u00ecnh l\u00e0 m\u1ed9t nh\u00e2n v\u1eadt v\u00e0 k\u1ebft n\u1ea1p \u0111\u01b0\u1ee3c kho\u1ea3ng b\u1ed1n tr\u0103m ng\u01b0\u1eddi; \u00f4ng ta \u0111\u00e3 b\u1ecb gi\u1ebft v\u00e0 m\u1ecdi k\u1ebb theo \u00f4ng c\u0169ng tan r\u00e3, kh\u00f4ng c\u00f2n g\u00ec h\u1ebft. Sau \u00f4ng, c\u00f3 Giu-\u0111a ng\u01b0\u1eddi Ga-li-l\u00ea n\u1ed5i l\u00ean v\u00e0o th\u1eddi ki\u1ec3m tra d\u00e2n s\u1ed1 v\u00e0 l\u00f4i cu\u1ed1n d\u00e2n \u0111i v\u1edbi m\u00ecnh; c\u1ea3 \u00f4ng n\u00e0y c\u0169ng b\u1ecb di\u1ec7t v\u00e0 t\u1ea5t c\u1ea3 nh\u1eefng ng\u01b0\u1eddi theo \u00f4ng ta \u0111\u1ec1u b\u1ecb tan t\u00e1c. V\u1eady gi\u1edd \u0111\u00e2y, t\u00f4i xin n\u00f3i v\u1edbi qu\u00fd v\u1ecb: h\u00e3y \u0111\u1ec3 m\u1eb7c nh\u1eefng ng\u01b0\u1eddi n\u00e0y. C\u1ee9 cho h\u1ecd v\u1ec1, v\u00ec n\u1ebfu \u00fd \u0111\u1ecbnh hay c\u00f4ng vi\u1ec7c n\u00e0y l\u00e0 \u0111\u00f3 ng\u01b0\u1eddi ph\u00e0m, t\u1ea5t s\u1ebd b\u1ecb ph\u00e1 h\u1ee7y; c\u00f2n n\u1ebfu qu\u1ea3 th\u1eadt l\u00e0 \u0111\u00f3 Thi\u00ean Ch\u00faa, th\u00ec qu\u00fd v\u1ecb kh\u00f4ng th\u1ec3 n\u00e0o ph\u00e1 h\u1ee7y \u0111\u01b0\u1ee3c; kh\u00f4ng kh\u00e9o qu\u00fd v\u1ecb l\u1ea1i th\u00e0nh nh\u1eefng k\u1ebb ch\u1ed1ng Thi\u00ean Ch\u00faa. \u201d H\u1ecd t\u00e1n th\u00e0nh \u00fd ki\u1ebfn c\u1ee7a \u00f4ng. [\u2026] (Cv 5: 34-39)<\/p>\n

Nh\u01b0 Ch\u00faa Gi\u00easu \u0111\u00e3 d\u1ea1y: “Kh\u00f4ng c\u00f3 c\u00e2y n\u00e0o t\u1ed1t m\u00e0 l\u1ea1i sinh qu\u1ea3 s\u00e2u, c\u0169ng ch\u1eb3ng c\u00f3 c\u00e2y n\u00e0o s\u00e2u m\u00e0 l\u1ea1i sinh qu\u1ea3 t\u1ed1t. Th\u1eadt v\u1eady, xem qu\u1ea3 th\u00ec bi\u1ebft c\u00e2y\u201d (Lc 6:43-44). \u201cNh\u01b0ng \u0111\u1ee9c Kh\u00f4n Ngoan \u0111\u01b0\u1ee3c ch\u1ee9ng minh b\u1eb1ng h\u00e0nh \u0111\u1ed9ng.” (Mt 11:19). T\u1ea5t c\u1ea3 s\u1ef1 th\u1eadt t\u1eeb Thi\u00ean Ch\u00faa \u0111\u01b0\u1ee3c ch\u1ee9ng th\u1ef1c \u0111\u1ebfn cu\u1ed1i c\u00f9ng. Nh\u1eefng ph\u00e9p l\u1ea1 xung quanh Lucia Phan \u2013 nh\u1eefng th\u00f4ng \u0111i\u1ec7p \u0111\u1ed3 s\u1ed9 v\u00e0 kh\u1ea3 n\u0103ng ghi l\u1ea1i nh\u1eefng h\u00ecnh \u1ea3nh k\u1ef3 di\u1ec7u c\u1ee7a B\u00ed T\u00edch Th\u00e1nh Th\u1ec3 \u2013 ch\u00ednh \u0111i\u1ec1u \u0111\u00f3 l\u00e0m ch\u1ee9ng cho t\u00ednh x\u00e1c th\u1ef1c c\u1ee7a ch\u1ecb. \u00a0V\u1edbi tr\u00ecnh \u0111\u1ed9 con ng\u01b0\u1eddi, kh\u00f4ng ai c\u00f3 th\u1ec3 nh\u1eadn \u0111\u01b0\u1ee3c nh\u1eefng th\u00f4ng \u0111i\u1ec7p d\u00e0i h\u00e0ng gi\u1edd (ch\u00fang \u0111\u01b0\u1ee3c th\u00e2u \u00e2m l\u1ea1i), v\u00e0 c\u00f3 h\u01a1n 4.000 th\u00f4ng \u0111i\u1ec7p t\u1ea1i th\u1eddi \u0111i\u1ec3m vi\u1ebft b\u00e0i n\u00e0y, v\u00e0 nh\u1eefng b\u1ee9c \u1ea3nh v\u00e0 video k\u1ef3 di\u1ec7u kh\u00f4ng th\u1ec3 l\u00e0 gi\u1ea3 m\u1ea1o. Nh\u1eefng ng\u01b0\u1eddi kh\u00e1c c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y, th\u00f4ng qua m\u00e1y \u1ea3nh c\u1ee7a ch\u1ecb, nh\u1eefng h\u00ecnh \u1ea3nh tr\u1ef1c ti\u1ebfp khi ch\u00fang \u0111ang \u0111\u01b0\u1ee3c ch\u1ee5p. C\u00e1c th\u00f4ng \u0111i\u1ec7p l\u00e0 r\u1ea5t v\u1eefng ch\u1eafc t\u1eeb m\u1ed9t quan \u0111i\u1ec3m th\u1ea7n h\u1ecdc. V\u00ec v\u1eady cu\u1ed1i c\u00f9ng r\u00f5 r\u00e0ng l\u00e0 ngu\u1ed3n g\u1ed1c c\u1ee7a t\u1ea5t c\u1ea3 c\u00e1c hi\u1ec7n t\u01b0\u1ee3ng phi th\u01b0\u1eddng n\u00e0y l\u00e0 v\u01b0\u1ee3t qu\u00e1 kh\u1ea3 n\u0103ng c\u1ee7a con ng\u01b0\u1eddi, do \u0111\u00f3, n\u00f3 l\u00e0 m\u1ed9t trong hai Thi\u00ean Ch\u00faa ho\u1eb7c ma qu\u1ef7 \u0111\u1eb1ng sau \u0111i\u1ec1u n\u00e0y. Kh\u00f4ng th\u1ec3 l\u00e0 ma qu\u1ef7 v\u00ec kh\u00f4ng c\u00f3 g\u00ec trong c\u00e1c th\u00f4ng \u0111i\u1ec7p l\u00e0 kh\u00f4ng theo quy lu\u1eadt ho\u1eb7c \u1ee7ng h\u1ed9 c\u00e1c m\u1ee5c ti\u00eau c\u1ee7a ma qu\u1ef7, v\u00e0 c\u0169ng t\u01b0\u01a1ng t\u1ef1 nh\u01b0 v\u1eady v\u1edbi nh\u1eefng h\u00ecnh \u1ea3nh. Do \u0111\u00f3, h\u1ee3p l\u00fd \u0111\u1ec3 cho ch\u00fang ta bi\u1ebft r\u1eb1ng Thi\u00ean Ch\u00faa l\u00e0 ngu\u1ed3n g\u1ed1c c\u1ee7a hi\u1ec7n t\u01b0\u1ee3ng phi th\u01b0\u1eddng n\u00e0y; th\u1eadt l\u00e0 huy\u1ec1n di\u1ec7u, l\u00e0 \u00e2n s\u1ee7ng k\u1ef3 di\u1ec7u phi th\u01b0\u1eddng d\u00e0nh cho nh\u00e2n lo\u1ea1i.<\/p>\n

\u0110\u1eebng s\u1ee3 m\u1eb7c kh\u1ea3i t\u01b0. \u0110\u1eebng s\u1ee3 m\u1eb7c kh\u1ea3i t\u01b0 \u0111\u01b0\u1ee3c ban qua Lucia Phan. C\u00f3 th\u1ec3 l\u00e0 m\u1ed9t tr\u0103m n\u0103m tr\u01b0\u1edbc khi Lucia Phan \u0111\u01b0\u1ee3c ch\u1ea5p thu\u1eadn. L\u00fac \u0111\u00f3 c\u00e1c th\u00f4ng \u0111i\u1ec7p s\u1ebd kh\u00f4ng th\u00edch h\u1ee3p nh\u01b0 b\u00e2y gi\u1edd. \u0110\u00e2y l\u00e0 th\u1eddi k\u1ef3 cu\u1ed1i c\u00f9ng; nh\u01b0 c\u00f3 c\u00e2u ch\u00e2m ng\u00f4n, “Ai do d\u1ef1 l\u00e0 b\u1ecb m\u1ea5t.” Anh ch\u1ecb em c\u1ea7n ph\u1ea3i bi\u1ebft nh\u1eefng g\u00ec \u0111ang x\u1ea3y ra v\u00e0 ph\u1ea3i n\u00ean l\u00e0m g\u00ec. S\u00e1ch Kh\u1ea3i Huy\u1ec1n \u0111ang m\u1edf ra \u2026 ngay l\u00fac n\u00e0y.<\/p>\n

Ma qu\u1ef7 gh\u00e9t m\u1eb7c kh\u1ea3i t\u01b0, v\u00ec m\u1eb7c kh\u1ea3i t\u01b0 c\u1ef1c k\u1ef3 m\u1ea1nh m\u1ebd \u0111\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi tin v\u00e0o n\u00f3 v\u00e0 l\u00e0m theo nh\u1eefng g\u00ec Ch\u00faa Gi\u00easu v\u00e0 M\u1eb9 Maria \u0111ang d\u1ea1y ch\u00fang ta l\u00e0m. Ma qu\u1ef7 l\u00e0m t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9 n\u00f3 c\u00f3 th\u1ec3, do \u0111\u00f3, \u0111\u1ec3 xo\u00e1 b\u1ecf n\u00f3 v\u00e0 coi th\u01b0\u1eddng n\u00f3. Ma qu\u1ef7 bi\u1ebft r\u00f5 r\u1eb1ng m\u1eb7c kh\u1ea3i t\u01b0 \u0111\u00fang l\u00e0 c\u00f3 th\u1ec3 thay \u0111\u1ed5i th\u1ebf gi\u1edbi. N\u00f3 c\u00f3 m\u1ed9t n\u1ed7i s\u1ee3 h\u00e3i l\u1edbn v\u00e0 o\u00e1n gh\u00e9t m\u1eb7c kh\u1ea3i t\u01b0 \u0111\u00edch th\u1ef1c v\u00ec n\u00f3 l\u00e0 c\u01a1 quan ng\u00f4n lu\u1eadn c\u1ee7a Thi\u00ean Ch\u00faa trong th\u1eddi \u0111i\u1ec3m n\u00e0y.<\/p>\n

Ma qu\u1ef7 l\u00e0m m\u1ecdi th\u1ee9 c\u00f3 th\u1ec3 \u0111\u1ec3 l\u00e0m m\u1ea5t uy t\u00edn nh\u1eefng ng\u00f4n s\u1ee9 \u0111\u00edch th\u1ef1c v\u00e0 v\u00ec th\u1ebf v\u00f4 hi\u1ec7u h\u00f3a th\u00f4ng \u0111i\u1ec7p c\u1ee7a Thi\u00ean Ch\u00faa. \u0110\u1eebng c\u00f3 s\u1ef1 t\u00edn nhi\u1ec7m kh\u00f4ng l\u00e0nh m\u1ea1nh t\u1eeb ph\u00eda h\u00e0ng gi\u00e1o ph\u1ea9m v\u1ec1 v\u1ea5n \u0111\u1ec1 n\u00e0y. H\u00e3y c\u1ea7u nguy\u1ec7n v\u1edbi Ch\u00faa Th\u00e1nh Th\u1ea7n, ch\u1ec9 c\u1ea7u xin Ng\u00e0i b\u1ea3o c\u00e1c anh ch\u1ecb em bi\u1ebft ph\u1ea3i ngh\u0129 g\u00ec. Ng\u00e0i hi\u1ebfm khi l\u00e0m ch\u00fang ta th\u1ea5t v\u1ecdng. C\u00e1c anh ch\u1ecb em c\u00f3 “\u00fd th\u1ee9c trung th\u1ef1c v\u1ec1 \u0111\u1ee9c tin.”<\/p>\n

Nh\u01b0 \u0110\u1ee9c Gi\u00e1o Ho\u00e0ng Gioan Phaol\u00f4 \u0111\u00e3 l\u1eb7p \u0111i l\u1eb7p l\u1ea1i: “\u0110\u1eebng s\u1ee3!” Thi\u00ean Ch\u00faa \u0111ang g\u1eedi \u0111\u1ebfn cho ch\u00fang ta nh\u1eefng ti\u00ean tri nh\u01b0 trong qu\u00e1 kh\u1ee9. Ch\u00fang ta n\u00ean l\u1eafng nghe h\u1ecd. M\u1ecdi ng\u01b0\u1eddi \u0111ang t\u1ef1 h\u1ecfi nh\u1eefng g\u00ec \u0111ang x\u1ea3y ra tr\u00ean th\u1ebf gi\u1edbi b\u00e2y gi\u1edd. N\u1ebfu c\u00e1c anh ch\u1ecb em ch\u1edd \u0111\u1ee3i s\u1ef1 ch\u1ea5p thu\u1eadn, c\u00e1c anh ch\u1ecb em c\u00f3 th\u1ec3 kh\u00f4ng bao gi\u1edd nh\u1eadn \u0111\u01b0\u1ee3c th\u00f4ng \u0111i\u1ec7p m\u00e0 Thi\u00ean Ch\u00faa \u0111ang c\u1ed1 g\u1eafng g\u1eedi \u0111\u1ebfn cho c\u00e1c anh ch\u1ecb em b\u00e2y gi\u1edd trong th\u1eddi \u0111i\u1ec3m quan tr\u1ecdng n\u00e0y. \u201cV\u00ec th\u1ebf \u00f4ng \u00ca-li n\u00f3i v\u1edbi Sa-mu-en, \u2018Con v\u1ec1 ng\u1ee7 \u0111i, v\u00e0 h\u1ec5 c\u00f3 ai g\u1ecdi con th\u00ec con th\u01b0a: \u00a0\u2018L\u1ea1y \u0110\u1ee8C CH\u00daA, xin Ng\u00e0i ph\u00e1n, v\u00ec t\u00f4i t\u1edb Ng\u00e0i \u0111ang l\u1eafng nghe.\u2019 Sa-mu-en v\u1ec1 ng\u1ee7 \u1edf ch\u1ed7 c\u1ee7a m\u00ecnh. \u0110\u1ee8C CH\u00daA \u0111\u1ebfn, \u0111\u1ee9ng \u0111\u00f3 v\u00e0 g\u1ecdi nh\u01b0 nh\u1eefng l\u1ea7n tr\u01b0\u1edbc, \u2018Sa-mu-en! Sa-mu-en!\u2019 V\u00e0 Sa-mu-en th\u01b0a: \u00a0\u2018Xin Ng\u00e0i ph\u00e1n, v\u00ec t\u00f4i t\u1edb Ng\u00e0i \u0111ang l\u1eafng nghe.\u2019 (1 Sm 3:9-10)<\/p>\n

 [:fr]<\/p>\n

Les Six Prosternations Ont-Elles \u00c9t\u00e9 Approuv\u00e9es?<\/p>\n

C’est une question populaire de nos jours en ce qui concerne la r\u00e9v\u00e9lation priv\u00e9e. On l’entend souvent dans cette mission. C’est une question valable mais elle est le plus souvent malavis\u00e9e.<\/p>\n

C’est une id\u00e9e fausse que les approbations sont n\u00e9cessaires pour qu’un catholique croie en une r\u00e9v\u00e9lation priv\u00e9e, ce qui n’est tout simplement pas vrai. Une autre id\u00e9e fausse est qu’il n’est pas sage de croire en une r\u00e9v\u00e9lation priv\u00e9e non approuv\u00e9e par l’\u00e9v\u00eaque local. L’\u00c9glise n’enseigne pas cela.<\/p>\n

Si l’on fixe \u00e0 Dieu la limite selon laquelle il ou elle ne croira qu’aux apparitions \u00abapprouv\u00e9es\u00bb, alors cette personne se retrouve avec rien d’autre que Fatima et autres. C’est un probl\u00e8me car la r\u00e9v\u00e9lation priv\u00e9e est tr\u00e8s urgente. Notre-Dame de Fatima, par exemple, s’adressait au monde de 1917, pas au monde de 2020\u2026 Les choses allaient relativement bien \u00e0 l’\u00e9poque. Le ciel a beaucoup \u00e0 dire sur la situation actuelle. Si vous attendez l’approbation de l’\u00c9glise, ce ne sera probablement pas de votre vivant, donc le message est enti\u00e8rement perdu pour une personne dans ce cas. Cela rend Dieu tr\u00e8s triste quand Il envoie des proph\u00e8tes et qu’ils sont ignor\u00e9s:<\/p>\n

\u00ab Comme il approchait de la ville, J\u00e9sus, en la voyant, pleura sur elle, et dit: ^{\u00a0<\/sup>Si toi aussi, au moins en ce jour qui t’est donn\u00e9, tu connaissais les choses qui appartiennent \u00e0 ta paix! Mais maintenant elles sont cach\u00e9es \u00e0 tes yeux. <\/em>Il viendra sur toi des jours o\u00f9 tes ennemis t’environneront de tranch\u00e9es, t’enfermeront, et te serreront de toutes parts; ils te d\u00e9truiront, toi et tes enfants au milieu de toi, et ils ne laisseront pas en toi pierre sur pierre, parce que tu n’as pas connu le temps o\u00f9 tu as \u00e9t\u00e9 visit\u00e9e<\/em>. \u00bb (Luc 19: 41-44).<\/p>\n}

Malheureusement, le pharisa\u00efsme, si oppos\u00e9 par J\u00e9sus, et le cl\u00e9ricalisme sont bien vivants dans l’\u00c9glise.<\/p>\n

Je vous envoie des proph\u00e8tes, des sages et des scribes, dont certains tu tueras et crucifieras, et certains que tu fouetteras dans tes synagogues et que tu pers\u00e9cuteras de ville en ville, afin que sur vous retombe tout le sang juste vers\u00e9 sur la terre, du sang de l’innocent Abel au sang de Zacharie, fils de Barachia, que tu as tu\u00e9 entre le sanctuaire et l’autel. En v\u00e9rit\u00e9, je vous le dis, tout cela viendra sur cette g\u00e9n\u00e9ration. \u00ab\u00d4 J\u00e9rusalem, J\u00e9rusalem, tuant les proph\u00e8tes et lapidant ceux qui t’ont \u00e9t\u00e9 envoy\u00e9s! Combien de fois aurais-je rassembl\u00e9 vos enfants comme une poule rassemble sa couv\u00e9e sous ses ailes, et vous ne l’avez pas fait!<\/em> \u00bb (Matthieu 23: 34-37; comparer avec Luc 13: 32-34).<\/p>\n

Il est compr\u00e9hensible que les fid\u00e8les veulent de l’assurance, car il y a beaucoup de faux messagers; cela a \u00e9t\u00e9 r\u00e9v\u00e9l\u00e9 \u00e0 travers Lucia Phan (message du 4 juin 2013). Mais le long processus d’approbation de la r\u00e9v\u00e9lation priv\u00e9e n’est pas une priorit\u00e9 de la hi\u00e9rarchie. Par exemple, les apparitions r\u00e9cemment approuv\u00e9es au Laus, en France, ont mis 290 ans \u00e0 \u00eatre approuv\u00e9es. Un autre exemple est celui de Champion, Wisconsin, qui a \u00e9t\u00e9 approuv\u00e9 151 ans plus tard. Dans le cas de ce dernier, c’\u00e9tait un message tr\u00e8s sensible au temps qui traitait de la situation \u00e0 l’\u00e9poque. Certes, on peut glaner de bonnes choses dans n’importe quelle r\u00e9v\u00e9lation priv\u00e9e pass\u00e9e, mais on peut clairement faire valoir qu’il peut \u00eatre insens\u00e9 d’attendre de telles approbations. Un autre probl\u00e8me est que le syst\u00e8me d’approbation n’est pas infaillible ou parfaitement fiable si l’on s’y fie; dans l\u2019histoire de l\u2019\u00c9glise, l\u2019approbation de l\u2019\u00e9v\u00eaque n\u2019a jamais \u00e9t\u00e9 renvers\u00e9e, mais il y a eu des d\u00e9sapprobations qui ont ensuite \u00e9t\u00e9 renvers\u00e9es. Une approbation peut \u00eatre une bonne indication sur une r\u00e9v\u00e9lation priv\u00e9e, mais elle peut prendre un temps extr\u00eamement long et peut ne pas \u00eatre parfaitement fiable.<\/p>\n

Que dit l’\u00c9glise dans une approbation? C’est, contrairement \u00e0 ce que beaucoup pensent, ne pas dire qu’une apparition s’est produite; c’est simplement une d\u00e9claration selon laquelle, apr\u00e8s une \u00e9tude tr\u00e8s minutieuse et exhaustive, une apparition est consid\u00e9r\u00e9e par l’\u00e9v\u00eaque local ou le Vatican comme cr\u00e9dible, digne de foi. Certains confondent le niveau de croyance requis dans de tels cas. Seuls certains \u00e9l\u00e9ments de la r\u00e9v\u00e9lation publique, auxquels tous sont tenus de croire, n\u00e9cessitent la \u00abfoi divine\u00bb (foi en Dieu) de la part des fid\u00e8les. La r\u00e9v\u00e9lation priv\u00e9e, m\u00eame approuv\u00e9e, peut \u00eatre rejet\u00e9e en toute bonne conscience par un catholique puisque personne n’est oblig\u00e9 d’y croire. La r\u00e9v\u00e9lation priv\u00e9e concerne la \u00abfoi humaine\u00bb (la foi aux humains) de la part du croyant. Certains essaient d’obtenir une certitude absolue de la hi\u00e9rarchie, mais la hi\u00e9rarchie n’essaie pas d’exiger la foi divine concernant la r\u00e9v\u00e9lation priv\u00e9e. La hi\u00e9rarchie ne dit jamais si une r\u00e9v\u00e9lation priv\u00e9e s’est produite; il ne dit pas plus qu’il est \u00abdigne de croire\u00bb si l’on est si enclin \u00e0 croire. Dans tous les cas, il appartient strictement \u00e0 l’individu de croire ou non. M\u00eame avec l’approbation du Vatican, il en va de m\u00eame, malgr\u00e9 les f\u00eates officielles, les d\u00e9clarations des papes, etc.<\/p>\n

Malheureusement, d’autres raisons pour lesquelles les personnes recherchant des approbations peuvent \u00eatre une r\u00e9ticence \u00e0 faire des recherches ou de la duret\u00e9 dans certains cas, dans lesquelles les gens veulent une excuse pour ne pas croire afin de ne pas avoir \u00e0 changer (le message de base de la r\u00e9v\u00e9lation priv\u00e9e est la conversion, la p\u00e9nitence, et la pri\u00e8re, ce que beaucoup ne veulent pas faire). L’innocence, qui est une base de sagesse, peut \u00e9galement jouer un r\u00f4le; comme le dit l’\u00c9criture, l’amour \u00abcroit tout\u00bb (1 Corinthiens 13: 7). P\u00e8che-t-on en ne croyant pas? Non, mais sur ce point, le pape Urbain VIII aurait dit ceci: \u00abDans les cas qui concernent des r\u00e9v\u00e9lations priv\u00e9es, il vaut mieux croire que ne pas croire, car, si vous croyez, et il est prouv\u00e9 que c’est vrai, vous serez heureux que vous ayez cru parce que notre Sainte M\u00e8re l’a demand\u00e9. Si vous croyez, et cela devrait \u00eatre prouv\u00e9 faux, vous recevrez toutes les b\u00e9n\u00e9dictions comme si cela avait \u00e9t\u00e9 vrai, parce que vous avez cru que c’\u00e9tait vrai\u00bb.<\/p>\n

Ce que le ciel fait, le ciel fait, et le ciel n\u2019est pas soumis \u00e0 l\u2019approbation d\u2019un \u00e9v\u00eaque. En d’autres termes, Dieu et Marie n’ont pas besoin de v\u00e9rifier au pr\u00e9alable avec le dioc\u00e8se local pour voir s’ils peuvent y appara\u00eetre! Certains occupent pratiquement ce poste …<\/p>\n

Bien s\u00fbr, il y a de faux messagers, et ceux-ci font un mal consid\u00e9rable en d\u00e9tournant les fid\u00e8les des messagers m\u00eame authentiques. Mais adopter des positions r\u00e9actionnaires concernant la r\u00e9v\u00e9lation priv\u00e9e n’est pas la r\u00e9ponse. Nous ne sommes pas appel\u00e9s \u00e0 \u00eatre na\u00effs, mais nous ne sommes pas non plus appel\u00e9s \u00e0 \u00eatre cyniques.<\/p>\n

Par exemple, les proph\u00e8tes de l’Ancien Testament auraient-ils d\u00fb attendre que quelqu’un les approuve avant de parler? St. Paul aurait-il d\u00fb attendre que St. Pierre lui approuve la r\u00e9v\u00e9lation de J\u00e9sus avant d\u2019\u00e9vang\u00e9liser? Les Azt\u00e8ques auraient-ils d\u00fb attendre l’approbation de Guadalupe? S’ils l’avaient fait, neuf millions de personnes ne se seraient jamais converties \u00e0 la vraie foi. Les 70 000 personnes de Fatima ont-elles \u00e9t\u00e9 d\u00e9sob\u00e9issantes, rebelles ou insens\u00e9es pour se rendre \u00e0 Fatima le 13 octobre 1917 pour assister au miracle promis du soleil? Bien s\u00fbr que non.<\/p>\n

Il y a un terme th\u00e9ologique pour cela, le \u00absensus fidei fidelis\u00bb des la\u00efcs – en latin pour \u00absens fid\u00e8le de la foi\u00bb. Qu’est-ce que \u00e7a veut dire? Comme le dit le site web du Vatican:<\/p>\n

Par le don du Saint-Esprit, \u00abl’Esprit de v\u00e9rit\u00e9 qui vient du P\u00e8re\u00bb et rend t\u00e9moignage au Fils (Jean 15, 26), tous les baptis\u00e9s participent \u00e0 l’office proph\u00e9tique de J\u00e9sus-Christ, \u00ables fid\u00e8les et vrais t\u00e9moin\u00bb (Ap 3: 14). Ils doivent t\u00e9moigner de l’\u00c9vangile et de la foi apostolique dans l’\u00c9glise et dans le monde. Le Saint-Esprit les oint et les \u00e9quipe pour cet appel \u00e9lev\u00e9, leur conf\u00e9rant une connaissance tr\u00e8s personnelle et intime de la foi de l’\u00c9glise. Dans la premi\u00e8re lettre de saint Jean, on dit aux fid\u00e8les: \u00abvous avez \u00e9t\u00e9 oint par le Saint, et vous avez tous la connaissance, l’onction que vous avez re\u00e7u du [Christ] demeure en vous, et vous n\u2019avez donc besoin de personne pour vous enseigner,\u00bb son onction vous enseigne toutes choses\u00bb (1 Jean 2, 20, 27). En cons\u00e9quence, les fid\u00e8les ont un instinct pour la v\u00e9rit\u00e9 de l’\u00c9vangile, qui leur permet de reconna\u00eetre et d’approuver la doctrine et la pratique chr\u00e9tiennes authentiques, et de rejeter ce qui est faux. Cet instinct surnaturel, intrins\u00e8quement li\u00e9 au don de la foi re\u00e7u dans la communion de l’\u00c9glise, s’appelle le sensus fidei, et il permet aux chr\u00e9tiens d’accomplir leur appel proph\u00e9tique.<\/p>\n

(vatican.va\/roman_curia\/congregations\/cfaith\/cti_documents\/rc_cti_20140610_sensus-fidei_en.html)<\/p>\n

Le Cat\u00e9chisme de l’\u00c9glise Catholique enseigne: \u00abJ\u00e9sus-Christ est celui que le P\u00e8re a oint du Saint-Esprit et \u00e9tabli comme pr\u00eatre, proph\u00e8te et roi. Tout le Peuple de Dieu participe \u00e0 ces trois offices du Christ et porte les responsabilit\u00e9s de mission et de service qui en d\u00e9coulent\u00bb(783). Par cons\u00e9quent, les fid\u00e8les peuvent avoir une aptitude inn\u00e9e \u00e0 discerner avec pr\u00e9cision les questions de la foi. C’est un don ordinaire du Saint-Esprit que tous les fid\u00e8les peuvent exhiber.<\/p>\n

Concernant la r\u00e9v\u00e9lation priv\u00e9e, il faut \u00eatre prudent mais pas ferm\u00e9. La position de l’\u00c9glise envers la r\u00e9v\u00e9lation priv\u00e9e est, en une phrase, \u00abouverte mais prudente\u00bb. C’est la position parfaite parce que nous devons \u00eatre ouverts aux dons venant de Dieu, mais soyez prudents, en raison des nombreux faux messagers qui sont l\u00e0-bas. Comme l’\u00c9criture l’enseigne: \u00abN’\u00e9teignez pas l’Esprit, ne m\u00e9prisez pas la proph\u00e9tie, mais testez tout; retenez ce qui est bon [\u2026] \u00bb (1 Thessaloniciens 5: 19-21). Comme nous le voyons dans la vie de l’Homme-Dieu, J\u00e9sus, ce qui vient du Saint-Esprit peut \u00eatre alarmant et importun pour le peuple de Dieu – surtout au d\u00e9but – parce que le Saint-Esprit n’est pas un Esprit timide. Il a constamment besoin de r\u00e9veiller son peuple.<\/p>\n

Il n’est donc pas surprenant que le Vatican ait assoupli les restrictions \u00e0 cet \u00e9gard, r\u00e9voquant compl\u00e8tement deux lois du droit canonique (de l’\u00c9glise) qui traitaient de la r\u00e9v\u00e9lation priv\u00e9e. L’ancien Canon 1399 interdisait, par droit de publication, certains livres, tels que ceux qui concernaient des visions, des r\u00e9v\u00e9lations, des miracles et des proph\u00e9ties. Ce Canon a \u00e9t\u00e9 r\u00e9voqu\u00e9 en 1967. L’autorisation eccl\u00e9siastique de publier de tels livres n’\u00e9tait plus n\u00e9cessaire. L’ancien Canon 2318 pr\u00e9voyait des sanctions pour ceux qui transgressaient les lois d’interdiction et de censure. Ce Canon a \u00e9t\u00e9 r\u00e9voqu\u00e9 en 1966, donc personne ne peut maintenant encourir de censure eccl\u00e9siastique qui se rend sur les sites d’apparition, etc., y compris ceux qui ne sont pas reconnus par l’\u00e9v\u00eaque local ou le Pape. Ces r\u00e9vocations dramatiques ont marqu\u00e9 une nouvelle \u00e8re pour la r\u00e9v\u00e9lation priv\u00e9e. Cela a tout le sens du monde depuis que la quantit\u00e9 de r\u00e9v\u00e9lations priv\u00e9es authentiques a explos\u00e9 au 20\u00e8me si\u00e8cle, alors que le ciel commen\u00e7ait \u00e0 nous pr\u00e9parer pour la fin des temps. Si le Vatican n’est plus r\u00e9actionnaire \u00e0 propos de la r\u00e9v\u00e9lation priv\u00e9e, pourquoi le seriez-vous?<\/p>\n

N\u00e9anmoins, \u00e0 la fin, Dieu l’emporte sur l’incr\u00e9dulit\u00e9 humaine. Dans le livre d’Isa\u00efe, nous lisons: \u00abCar comme la pluie et la neige descendent du ciel et n’y retournent pas mais arrosent la terre, la faisant pousser et la faire germer, donnant la semence au semeur et le pain au ma parole sort de ma bouche; elle ne me reviendra pas vide, mais elle accomplira ce que je d\u00e9sire et prosp\u00e9rera dans la chose pour laquelle je l’ai envoy\u00e9e \u00bb (55: 10-11). Dieu n’\u00e9choue jamais. Ce qu’il entend atteint toujours son but (malgr\u00e9 tout manque de coop\u00e9ration de la part des humains.). Il en est de m\u00eame pour toute authentique r\u00e9v\u00e9lation priv\u00e9e. Ainsi en est-il de la messag\u00e8re Lucia Phan. Ce qui vient de Dieu est victorieux. Comme l’a enseign\u00e9 le pape Urbain VIII, il vaut mieux croire que ne pas croire, toutes choses \u00e9tant \u00e9gales par ailleurs.<\/p>\n

Mais un pharisien du conseil du nom de Gamaliel, un enseignant de la loi, tenu en honneur par tout le peuple, se leva et ordonna aux hommes d’\u00eatre mis dehors pendant un moment. Et il leur dit: \u00abHommes d\u2019Isra\u00ebl, faites attention \u00e0 ce que vous faites de ces hommes. Car avant ces jours, Theudas se leva, se donnant pour \u00eatre quelqu’un, et un certain nombre d’hommes, environ quatre cents, le rejoignirent; mais il a \u00e9t\u00e9 tu\u00e9 et tous ceux qui l’ont suivi ont \u00e9t\u00e9 dispers\u00e9s et n’ont abouti \u00e0 rien. Apr\u00e8s lui, Judas le Galil\u00e9en se leva aux jours du recensement et entra\u00eena une partie du peuple apr\u00e8s lui; il p\u00e9rit aussi, et tous ceux qui le suivirent furent dispers\u00e9s. Donc, dans le cas pr\u00e9sent, je vous le dis, \u00e9loignez-vous de ces hommes et laissez-les tranquilles; car si ce plan ou cette entreprise est des hommes, il \u00e9chouera; mais si cela vient de Dieu, vous ne pourrez pas les renverser. Vous pourriez m\u00eame vous trouver oppos\u00e9 \u00e0 Dieu! \u00abAlors ils ont suivi son conseil [\u2026]\u00bb (Actes 5: 35-40).<\/p>\n

Comme J\u00e9sus l’a enseign\u00e9, \u00abcar aucun bon arbre ne porte de mauvais fruits, ni encore un mauvais arbre ne porte de bons fruits; car chaque arbre est connu par son propre fruit \u00bb (Luc 6: 43-44). \u00abLa sagesse est justifi\u00e9e par ses actes\u00bb (Matthieu 11:19). Toute v\u00e9rit\u00e9 de Dieu est confirm\u00e9e \u00e0 la fin. Les miracles entourant Lucia Phan – des messages volumineux et la capacit\u00e9 de capturer des images miraculeuses de l’Eucharistie – t\u00e9moignent eux-m\u00eames de son authenticit\u00e9. Sur un niveau humain, personne ne peut recevoir des messages qui durent des heures (ils sont enregistr\u00e9s), et il y en a plus de 4000 au moment de la r\u00e9daction de cet article, et les photos et vid\u00e9os miraculeuses ne peuvent pas \u00eatre contrefaites. D’autres peuvent voir, \u00e0 travers sa cam\u00e9ra, les images en direct au fur et \u00e0 mesure qu’elles sont captur\u00e9es. Les messages sont solides d’un point de vue th\u00e9ologique. Donc, \u00e0 la fin, il est \u00e9vident que la source de tous ces ph\u00e9nom\u00e8nes est au-del\u00e0 de la capacit\u00e9 humaine, donc c’est Dieu ou le diable derri\u00e8re cela. Cela ne peut pas \u00eatre le diable puisqu’il n’y a rien dans les messages qui ne soit pas orthodoxe ou qui soutienne ses objectifs, et il en est de m\u00eame avec les images. Par cons\u00e9quent, la logique nous dit que Dieu est la source de ce ph\u00e9nom\u00e8ne; c’est miraculeux, un prodige de gr\u00e2ce pour l’humanit\u00e9.<\/p>\n

N’ayez pas peur de la r\u00e9v\u00e9lation priv\u00e9e. N’ayez pas peur de la r\u00e9v\u00e9lation priv\u00e9e donn\u00e9e par Lucia Phan. Il faudra peut-\u00eatre cent ans avant que Lucia Phan ne soit approuv\u00e9e. D’ici l\u00e0, les messages ne seront plus aussi pertinents que maintenant. Ce sont les temps de la fin; comme le dit le proverbe, \u00abCelui qui h\u00e9site est perdu\u00bb. Vous devez savoir ce qui se passe et ce qu’il faut faire. Le Livre de l’Apocalypse se d\u00e9roule\u2026 maintenant.<\/p>\n

Le diable d\u00e9teste la r\u00e9v\u00e9lation priv\u00e9e, car elle est extr\u00eamement puissante pour ceux qui y croient et suivent ce que J\u00e9sus et Marie nous disent de faire. Il fait donc tout ce qu’il peut pour le d\u00e9mystifier et le marginaliser. Il sait bien que cela peut litt\u00e9ralement changer le monde. Il a une grande crainte et une grande haine pour la r\u00e9v\u00e9lation priv\u00e9e authentique car elle est le porte-parole de Dieu en ces temps. Il fait tout son possible pour discr\u00e9diter les messagers authentiques et ainsi annuler le message de Dieu. Ne vous fiez pas de mani\u00e8re malsaine \u00e0 la hi\u00e9rarchie \u00e0 cet \u00e9gard. Priez le Saint-Esprit, en lui demandant simplement de vous dire quoi penser. Il nous laisse rarement tomber. Vous avez le \u00absens fid\u00e8le de la foi\u00bb. Comme le Pape Saint Jean-Paul l’a r\u00e9p\u00e9t\u00e9 \u00e0 maintes reprises: \u00abN’ayez pas peur!\u00bb Dieu nous envoie des proph\u00e8tes comme par le pass\u00e9. Nous faisons bien de les \u00e9couter. Tout le monde se demande ce qui se passe actuellement dans le monde. Si vous attendez les approbations, vous ne recevrez peut-\u00eatre jamais le message que Dieu essaie de vous atteindre maintenant en ces temps cruciaux. \u00abC’est pourquoi \u00c9lie dit \u00e0 Samuel: Va, couche-toi; et s\u2019il vous appelle, vous direz: Parle, Eternel, car ton serviteur \u00e9coute. \u00bb Samuel alla donc se coucher \u00e0 sa place. Et l\u2019\u00c9ternel vint et se leva, appelant comme d\u2019autrefois: \u00abSamuel! Samuel! \u00bb Et Samuel dit: \u00ab Parle, car ton serviteur \u00e9coute \u00bb (1 Samuel 3: 9-10).<\/p>\n

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[:en] Has It Been Approved? This is a popular question these days as relates to private revelation. We hear it often in this mission. It is a valid question but it is most often misguided. It is a misconception that approvals are necessary if a Catholic is<\/p>\n","protected":false},"author":3,"featured_media":15537,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"_links":{"self":[{"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/posts\/15812"}],"collection":[{"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/comments?post=15812"}],"version-history":[{"count":19,"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/posts\/15812\/revisions"}],"predecessor-version":[{"id":15861,"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/posts\/15812\/revisions\/15861"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/media\/15537"}],"wp:attachment":[{"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/media?parent=15812"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/categories?post=15812"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/nrtte.net\/wp-json\/wp\/v2\/tags?post=15812"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}