In Christian theology, a private revelation is an instance of revelation, in a broader sense of the term, of divine reality to a person or persons. It contrasts with revelation intended for humanity at large, which is sometimes termed public revelation. Within Catholicism, an official skeptical predisposition toward accounts of private revelation is maintained. When recognized by the authority of the Catholic church – after their credibility and religious significance has been judged positively by the local Catholic bishop – these messages are considered helpful to believers "in a certain period of history". Still, faith in them is equated to human faith, as opposed to supernaturally bestowed faith, and such beliefs are not dogmatically taught. Private revelations come in a variety of types, such as Marian apparitions and visions. Any such revelation is deemed not to add to or amend the completed revelation, but as a heavenly message that helps its recipients and other faithful live by revelation.
Catholic theology According to the Catechism of the Catholic Church, public revelation was complete in New Testament times, but depends on interpretation and deepening understanding of this foundational or "definitive" revelation:
The Catechism teaches that divine revelation was fulfilled, completed, and perfected in Christ. In this sense, Catholics believe that Christ is the fullness and mediator, author and interpreter, purpose and center of public revelation. Hence, public revelation is the deposit of faith and rule of faith and must be lived by all Catholics. Thomas Aquinas taught that all public revelation ended with the death of John the Apostle. Private revelations are believed to be incapable of surpassing, correcting, improving, fulfilling, completing, or perfecting public revelation. The Catechism further teaches that divine revelation, since it is contained in the Word of God and in Christ, also includes the living tradition or sensus fidelium, the magisterium, the sacraments, and Catholic dogma. As the living tradition and the magisterium are a part of divine revelation, they are both believed to have divine authority. Catholicism teaches that because the sacraments are a part of divine revelation, their natures cannot be changed (for example, receiving Holy Communion without mortal sin) but their ways of celebration can be changed (for example, receiving Holy Communion in the hand or on the tongue). Catholic dogma is believed to be a part of divine revelation, and therefore immutable. But what truths are dogmas has needed to be clarified by church councils, and the much more numerous doctrines have yielded to varied and increased understanding based on solid study of the Biblical roots and of the history of the topic. For this the work of theologians is indispensable, since the charism of the bishops is not to receive revelations but to determine what is Catholic teaching, the more so in doctrines that are more central to the faith and dogmatically taught. The Second Vatican Council of Bishops maintained a careful line between the "two source" (Scripture and the living tradition) and "one source" explanation of revelation, careful to acknowledge the ultimate priority of the original deposit of faith: "For Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit, while sacred tradition takes the word of God entrusted by Christ the Lord and the Holy Spirit to the Apostles, and hands it on to their successors in its full purity, so that led by the light of the Spirit of truth, they may in proclaiming it preserve this word of God faithfully, explain it, and make it more widely known." In the doctrine of the Catechism, the revelations in the Word of God – such as the apparition of the three angels to Abraham and the angel who wrestled Jacob; the burning bush; the theophany on Mount Sinai; the pillar of cloud and pillar of fire; the visions and prophecies of the prophets; Elijah's test at the cave, and his assumption; the revelation to Peter ("You are the Christ"); the apparitions of the risen Christ to the Apostles, including the exceptional and unique apparition to Paul; the various miracles recorded in the Acts of the Apostles and in the Epistles; and the entire Book of Revelation – are not private revelations but are public revelation, though their original meaning and relevance for modern Catholicism are subject to interpretation. The apparition of Our Lady of the Pillar to James the Greater is a private revelation, since it depends on facts not contained in the original deposit of faith. The Catechism maintains that Christ promised that the Holy Spirit would lead the church into every truth, and that therefore God leads the church into a deeper understanding of the original deposit of faith. The magisterium of the Catholic Church, therefore, carefully examines private revelations, to assure that they are in accord with church doctrine. Catholic sources argue that this is necessary because Christ warned that false prophets would come and that the tree will be known by its fruit.
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