Marian apparition

Statue of Our Lady of La Salette, an apparition reported to have occurred in France.

The Sanctuary of Our Lady of Fátima is one of the largest Marian shrines in the world.

Each Marian apparition is often associated with one or more titles given to Mary, often based on the location of the apparition, such as Our Lady of Pontmain in Pontmain, France. Others are named using a title which Mary applies to herself during the alleged apparition, as in the case of The Lady of All Nations.

Some Marian apparitions have only one purported seer, such as Our Lady of Lourdes. Other apparitions have multiple seers; in the case of Our Lady of Fatima, there were only three seers of the apparition itself, but miraculous phenomena was reported by a crowd of approximately 70,000 people, and even by others located miles away.[3] In other cases, the entirety of a large group of people claims to see Mary, as in the case of Our Lady of La Vang. Some modern mass apparitions, witnessed by hundreds of thousands, have also been photographed, such as Our Lady of Zeitoun.[4]

Most alleged apparitions involve the verbal communication of messages, but others are silent, such as the apparition of Our Lady of Knock.

Some apparitions are one-time events, such as Our Lady of La Salette. Others recur over an extended period of time, such as Our Lady of Laus, whose seer claimed 54 years of appearances. Public, serial apparitions (in which a seer not only says that they have experienced a vision, but that they expect it will reoccur, causing people to gather to observe) appear to be a relatively recent phenomenon; up until about the seventeenth century, most reported apparitions happened when the individual was alone, or at least no one else was aware of its occurrence.[5]

Physical contact is hardly ever reported as part of Marian apparitions. In rare cases, a physical artifact is reportedly left behind, such as the image of Our Lady of Guadalupe, which is said to have been miraculously imprinted on the cloak of St. Juan Diego.

Jetzer being tricked. Jetzer was a Dominican monk in Bern, and some of his brothers tricked him into thinking he was receiving a revelation from the Virgin Mary. Eventually he figured it out. In punishment over this scandal, four Dominicans were burned at the stake under the orders of Pope Julius II with an audience of 30,000 people on May 1st, 1509.[6]

The Catholic Church believes that it is possible for actually-supernatural Marian apparitions to occur, but also believes that many claimed apparitions are fabricated by the seer or the result of something other than divine intervention. For this reason, the Catholic Church has a formal evaluation process established for assessing claimed apparitions.

In 1978, the Congregation for the Doctrine of the Faith promulgated the currently-used investigation guidelines in a document entitled "Norms of the Congregation for Proceeding in Judging Alleged Apparitions and Revelations," better known as Normae Congregationis, a shortening of its Latin title. Investigations into alleged apparitions can be carried out by the local ordinary (i.e. diocesan bishop), the national episcopal conference, or the Holy See. Apparitions are evaluated on multiple criteria, including the sincerity and moral uprightness of the seers, the theological accuracy of the messages, and positive spiritual fruits resulting from the apparition event.[7]

Occasionally, an ecclesial authority will decide not to investigate the veracity of an apparition in itself, but will approve the religious practices that have grown around the alleged apparition, such as by authorizing public veneration connected with the apparition, or by granting a request contained in the apparition messages. Pope Leo XIII, for example, authorized the use of a scapular described in the messages of Our Lady of Pellevoisin,[8] but did not pass judgment on the supernatural character of the apparition itself.[9]

Even if a Catholic bishop approves an apparition, belief in the apparition is never required of the Catholic faithful.[10][11] The Catholic faith is rooted in so-called Public Revelation, which ended with the death of the last living Apostle. A Marian apparition, on the other hand, is considered private revelation, which may emphasize some facet of the received public revelation for a specific purpose, but can never add anything new to the deposit of faith.

In the Catholic Church, approval of a Marian apparition is relatively rare. The majority of investigated apparitions are rejected as fraudulent or otherwise false.[12] Recently rejected apparition claims include those of "Our Lady of Surbiton," denounced as fraudulent in 2007,[13] and those associated with Holy Love Ministries in Elyria, Ohio, condemned in 2009.[14] Some whose apparition claims are rejected proceed to break away from the Catholic Church and found splinter groups, as in the case of the Mariavite Church, the Palmarian Catholic Church, and the Fraternité Notre-Dame.

Our Lady of Guadalupe is widely considered integral to the cultural identity of Mexico.

Marian apparitions, particularly those that are officially approved, often have a widespread impact on Christian piety and on the broader culture. Apparitions can become an engrained part of national identity, as Our Lady of Guadalupe is for the majority-Catholic population of Mexico.

In many cases, apparition seers report a request from Mary for the construction of a shrine on the spot of the apparition. Such Marian shrines often become popular sites of pilgrimage. The most-visited Marian shrine in the world is the Basilica of Our Lady of Guadalupe in Mexico City, which draws 10 million pilgrims each year.[15] Other popular apparition-related Marian pilgrimage sites include the Sanctuary of Our Lady of Fátima in Portugal (6–8 million per year[16][17]) and the Sanctuary of Our Lady of Lourdes in France (5 million annually).

Apparitions often lead to the establishment of Marian confraternities, movements, and societies that seek to heed and spread the messages of a particular apparition, such as the Blue Army of Our Lady of Fátima.

Occasionally, apparitions will introduce prayers that become incorporated into widespread Catholic practice, as in the case of the Fátima prayers.

• McClure, Kevin (1983). The Evidence for Visions of the Virgin Mary. Wellingborough: Aquarian Press. ISBN 0-85030-351-6.
• Laurentin, René (1991) [1990]. The Apparitions of the Blessed Virgin Mary Today. Dublin: Veritas Publications. ISBN 1853901199.
• Odell, Catherine M. (1995). Those Who Saw Her: Apparitions of Mary. Huntington: Our Sunday Visitor. ISBN 0-87973-664-X.
• Cruz, Joan Carroll (2012). See How She Loves Us: 50 Approved Apparitions of Our Lady. United States: TAN Books. ISBN 978-0895557186.
• Connell, Janice T. (1996). Meetings with Mary: Visions of The Blessed Mother. United States: Ballantine Books. ISBN 0-345-39705-3.
• Sparrow, G. Scott (2004). Sacred Encounters with Mary. Chicago: Thomas More Association/Ave Maria Press. ISBN 1-59471-047-3.
• Maunder, Chris. Our Lady of the Nations: Apparitions of Mary in 20th-century Catholic Europe, Oxford University Press, 2016 ISBN 9780198718383
• Zimdars-Swartz, Sandra L., Encountering Mary: From La Salette to Medjugorje, Princeton University Press, 2014, ISBN 9781400861637