The Prefect of the Congregation for the Doctrine of the Faith sent a letter with the Pope’s approval to the Cardinal-Bishop of Como authorizing the “Nurra Osta” regarding the spiritual experiences at the Macchio Sanctuary.
Vatican News
The coming into force of new norms for identifying alleged supernatural phenomena has led to a new “green light” from the Congregation for the Doctrine of the Faith regarding spiritual experiences at the Basilica of Macchio in Villa Guardia, near Como in northern Italy.
In 2000, Gioacchino Genovese, a music teacher and choir director, married and father of two daughters, began to sense “the living presence of the Mystery of the Holy Trinity” through an “intellectual vision.” Five years later, an earnest and unassuming man who never sought the limelight, he was inviting more people to join him in adoration, prayer and novenas.
Following Genovese’s writings and an initial investigation into the phenomenon in general, the then Bishop of Como, Diego Coletti, granted the parish church sanctuary status in 2010, Santisima Trinita Misericorrida (“The Mercy of the Most Holy Trinity”).
Governor’s letter
Today, Wednesday, July 24th, letter A sermon addressed to Cardinal Oscar Cantoni, Bishop of Como, by Cardinal Victor Manuel Fernández, Prefect of the Congregation for the Doctrine of the Faith, has been made public.
Cardinal Cantoni wrote to the Holy See about the possibility of declaring Macchio’s phenomenon a “Nurra Osta” in accordance with the provisions of the new canons. In the letter, approved by Pope Francis, Fernandez offers some clarifications on Genovese’s writings.
Positive elements
First, Governor DDF listed the positive aspects of the message:The Trinity is the source and perfect realization of mercy [italics in original]”In the light of this faith, the frequent statements made in spiritual writings and in the Magisterium about the mercy of God and of Christ take on a strong Trinitarian meaning. It is well known that the mystery of the Trinity has been neglected in theological reflection and spirituality of the past centuries. In this sense, Genovese’s spiritual experience coincides with the rediscovery that has taken place in the last century of the centrality of the Most Holy Trinity in faith and in the Christian life.”
“In Genovese’s writings, this truth is powerfully expressed and the message of mercy that flows from the Trinitarian ‘We’ is full of beauty. From the time the Son of God became man, and from that Incarnation until today, the infinite love of the Trinitarian communion is made manifest to us.
“‘The Word incarnate in Me, O Bride, you see and touch My love, mercy and compassion, the one God, and you contemplate without understanding anything else than in Me, in Me, O Bride, the Word, the gift of the Trinity'” (864).
The letter also contains excerpts from messages such as:
“My Incarnation is a gift of Trinitarian mercy!
My words are the gift of Trinity’s mercy!
My passion is a gift of the Trinity’s mercy!
My resurrection is a gift of the mercy of the Trinity!
I’m Marcy!” (49)
Trinity Prayer
Cardinal Fernández points out that “even if only the Son took on a human nature, the Church is called to rediscover more and more in the actions of Christ the infinite mercy of the Triune God. In Genovese’s work, this is called ‘Trinitarian Mercy.’ This is the heart of the whole message, and ultimately it is the heart of Revelation.”
In his letter, the Cardinal also cites a “beautiful” prayer:
“It is You who see me. Look over me and draw me to You, take my downturned face and raise it up to Yours and bid me look at You in Your heart, in Your heart where Your love for me pulsates, so that I may listen to that eternal beat and rest my head in peace. And once again, lift my face and I may look into Yours. In You, O God-Man, Jesus, is the very face of the Mercy of the Trinity. So that, gazing into Your eyes, I can trust with all my heart in You, my Lord and my God. And behold, even though I am a sinner, I can lift my eyes and look fearlessly into Your mercy, into Your infinite love, my one God, the incomprehensible Trinity of the mystery of Your own infinite love, which You are! I love You and in You I feel renewed and purified from the heavy stain of sin” (1331).
Points to be clarified
Cardinal Fernández’s letter also touches on an aspect that needs clarification: “It is never easy to express precisely the mystery of the Trinity,” he writes. And if this is true of great theologians and of the Church’s Magisterium itself, it becomes even more complicated when we try to express in human language what it means to live in spiritual experience. Genovese is clearly aware of this when he says of his own words:I recognize its inaccuracies, just as everything I’ve ever written has been inaccurate.” ” [underlining in original].
In particular, the letter cited as “a most complex issue” the use of the Trinitarian plural “we” even to refer to the Incarnation, e.g. “We are merciful […] He became flesh” (541).This kind of expression is unacceptableCardinal Fernández said:And we must prevent its spread“Because they can easily be interpreted in a way that is contrary to the Catholic faith.” [italics in original]For only the Son became flesh.
Nevertheless, the letter continues, “this does not mean that all of Mr. Genovese’s writings are erroneous. Indeed, in many of his writings, especially his later ones, one can find explanations that lead to the correct interpretation.”
Cardinal Fernández goes on to give several texts as examples, including this one: “In the Incarnation the Trinity did not take on a human nature, but in the humanity of the Word we contemplate and touch the divinity of God (1407).”
The Secretary explains: “It is therefore clear that, on the one hand, only the Word became flesh and that all texts containing the Trinitarian ‘we’ refer to the common and constant presence of the Trinity of Persons, and, on the other hand, all the Persons of the Trinity are manifested as mercy in the mystery of Christ, even if only the Word became flesh.”
Correct interpretation
“We can claim spiritual suggestions arising from the experience of the ‘Trinitarian Mercy’ that Gioacchino Genovese spoke of,” Cardinal Fernandez wrote. In light of what has been said so far, [italics in original]As various experts support, the collection does not contain any theological or moral elements that contradict the Church’s teachings. In any case, the publication of the collection must ensure that it does not contain any confusing expressions. […] Instead, this letter serves as an introduction to the collection.”
Finally, the letter clarifies that “the various texts that mention the devil must be interpreted as expressions of a God who never forgets his beloved creatures, even if those creatures have freely and decisively distanced themselves from him” and that ” Indications The information communicated to bishops and others (dates, times, places and other minute details) is of no use to the faithful and cannot even be regarded as divine instruction by some without careful discernment on the part of those involved.”
It adds that “other texts, which contain specific instructions to bishops and others (dates, times, places, other circumstances and minute details), are of no use to other faithful and cannot even be considered as divine instructions for some without careful discernment on the part of those involved.”
The letter also states, “by the diocesan bishop in dialogue with this ministry.”
Bishop’s Order
The value of the symbolic verbal message that Genovese received lies in its call to overcome the excessive separation of Christology and Trinitarian theology and to rediscover the “Trinitarian mercy” reflected in all of Jesus’ actions.
Simultaneously with the publication of the Apostolic Letter, the Bishop of Como issued a decree establishing the “Nurra Osta” in accordance with the provisions of the new Canon.
