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DICASTERY FOR THE DOCTRINE OF THE FAITH

5 July 2024

Letter to the Bishop of Brescia
About the Devotion to Mary the “Rosa Mystica” (“Mystical Rose”) (Montichiari, Italy)

Your Excellency,

In light of the new Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena, issued by this Dicastery on 17 May 2024, I return to the dossier you sent about the alleged Marian apparitions at Fontanelle di Montichiari (Italy).

As is well known by now, the Norms establish that the main purpose of discernment regarding the phenomena in question is no longer to establish their supernatural nature, if any, but to offer a doctrinal-pastoral evaluation of what unfolds from their dissemination. In light of this, I am sending you the doctrinal judgment of this Dicastery regarding the messages disseminated by Pierina Gilli to support the discernment that you have been carrying out for a long time and that can now finally come to fruition.

In this regard, I would begin by informing you that the Dicastery for the Doctrine of the Faith has found no elements in the messages spread by Pierina Gilli that directly contradict the teaching of the Catholic Church on faith and morals. Nor can one find any negative moral aspects or other critical aspects in matters relating to this spiritual experience. Rather, one can find several positive aspects that stand out in the messages as a whole and others that deserve clarification to avoid any misunderstanding.

Positive Aspects

In the Diaries of Pierina Gilli (cf. Diari, Milano, 2016), there is an aspect of great value that should be emphasized. Pierina’s writings show a humble and complete trust in Mary’s maternal action, and this is why we do not find in her attitudes of vainglory, self-sufficiency, or vanity, but rather an awareness of having been gratuitously blessed by the nearness of the Beautiful Lady, the Mystical Rose.

Thus, we find in the Diaries several texts that extol Mary the Rose, highlighting her beauty, linked to goodness, and texts that extol the effects experienced by those who encounter her: a sense of insufficiency combined with an experience of love and great joy:

“In this poor writing of mine, I wish I had suitable words to describe Mary in all her completeness, in all her heavenly beauty with which she is clothed. In my smallness and insufficiency, I cannot give a complete and adequate account: it would take the heavenly angels to portray the goodness and beauty of Mary. Good!... Beautiful!... But what beauty? Of a beauty that manifested so much goodness and love! ... It seems that everything around you becomes good—that is, you feel in your soul that you are in contact with a love from which you can no longer detach yourself because her beauty is so pure, so elevated that it makes you perceive so much joy, and you feel light, light, that is, you have the contact, the need simply to enjoy this penetrable goodness and beauty” (Introduction to The Four Notebooks [1946-1983], p. 97).

“[...] A bright light came before my eyes. At that moment, a great white staircase appeared, about fifteen meters long and about five meters wide. The sides were adorned with white, red, and yellow roses and formed like a railing. At the top of the staircase, in the middle of a garden full of roses, in a niche that was also made of roses of the same colors, stood resplendent Our Lady the ‘Mystical Rose’ with her feet resting on the carpet of roses, clothed in white with clasped hands” (8 December 1947, p. 84).

“The reason I cannot fully describe what my eyes saw is because my soul was struck with such power that, in this superhuman beauty, there is also the expression of noble virtues that Our Lady expresses through her beauty. Her delicate face was clothed with an incomparable innocence, with a virginal candor that was most delicate and most lovable so that even my soul felt filled with this candor of angelic atmosphere. I knew her majestic, superhuman figure—both by the attitude of her person and by her clothes filled with light and indescribable beauty—and it made me think of an indefinite crown of shining virtues worthy of the Mother of God. Her manner of speaking was so penetrating that it was only when she said, ‘I am the Mother of Jesus and the Mother of you all,’ that these words were uttered with such exquisiteness of profoundly maternal love that, in that instant, I felt that I was the fortunate, true daughter of Mary. After saying this, Our Lady opened her arms, which she was holding together until then. What gesture of exquisite kindness and maternal goodness accompanied her love toward us. Her every word, her every motion inebriated me and impelled me to a love so elevated that I felt I had reached that goal we poor souls of this earth desire to reach in heaven, where God is and where Our Lady Paradise is also” (13 July 1947, pp. 106-107).

It is good to remember here what Pope St. John Paul II’s explained when he clarified that what he proposed regarding Mary should not be understood as an obstacle to our personal encounter with the Lord, but as “veneration of the Mother of God described by the Council: a devotion directed to the Christological center of the Christian faith” (Apostolic Letter Rosarium Virginis Mariae [16 October 2002], no. 4). Consequently, veneration of the Virgin must be lived following the principle clarified by the Second Vatican Council: “when the Mother is honored, the Son […] is duly known, loved, and glorified” (Lumen Gentium, no. 66). For this reason, it is important to note that while Pierina extols this beauty of Mary with all her affection and admiration, she also clearly recognizes that everything Mary does in us always directs us toward Jesus Christ:

“She who with so much love manifested herself for our good—and who wanted us to be even better—did so to make one thing: us and her Divine Son Jesus!” (13 July 1947, p. 111).

“Here I said to [Mary], ‘O Jesus, how good you are!’ She answered me, repeating twice: ‘Love me, my daughter’. […] ‘So, daughter, love me for those who do not love me’. (I answered ‘Yes’, and then I said, ‘Dear Jesus, grant that we may correspond more and more to your grace!’)” (15 October 1948, pp. 162-163).

“[Mary said:] ‘My Divine Son, Jesus Christ is all mercy; he is infinite in love for all his children’” (27 April 1965, p. 307).

“[Maria said:] ‘I have come to Montichiari to speak about love for the Lord, to call souls to love, to charity: this is the message of the supplicating cry of the Mother of the Lord’” (4 March 1972, p. 355).

“[Mary said:] ‘What is needed at this time is […] such generosity of love, like a spring that always gives and never runs out!... This is what I desire from my pious children! Love the Lord because it is only from this infinite love of his that graces will flow! […] Only in the Lord, in him, will you find the strength, the confidence, the help to truly live life as Christians: those who bring about and who share love and peace!” (31 October 1976, p. 391).

In fact, there was a manifestation of Christ that inspired in Pierina a deep trust in him:

“I saw before me a majestic person about whom I spontaneously had the impression that this was the Lord. I could not be wrong. He was tall, beautiful, and majestic, but severe. Dressed in white, his full-length robe was also full of light. His hair was chestnut-colored, wavy, shoulder-length, and parted on his forehead. As soon as I saw him in front of me, as I mentioned, his attitude showed severity, and I could not sustain his gaze, for my soul was there before him with all its sins. I saw my whole life passing by and, trembling, I felt his gaze scanning my whole interior. I endured painful moments because the sins I had committed covered me with shame for having offended the Lord. Because of the strong impression I felt of the judgment, I could not stammer words, such was my confusion. It was he who lifted me out of this humiliating depression, and his first word, which was full of such sweetness and love, freed me from all fear and confusion. As soon as he uttered the first word, “Daughter,” how much peace and happiness entered into my soul! Then I could raise my eyes and look at him with joy. I felt that I was in his love and mercy. Of the severe judgment, there was no longer even a shadow; it had passed without a trace. As I looked at him, I felt strongly drawn to him, to love him: how good, how beautiful, how merciful he is! I cannot find words to express what made my soul rapture in him! […] [The Lord said:] ‘Always keep your gaze fixed on me, to scrutinize and discern what I want from you—namely, I wish to take total possession of your faculties so that you may always perform actions inspired by my Love’” (27 February 1952, pp. 229-230).

At the same time, the Virgin Mary, Pierina reports, also invites us to grow in love of the Lord:

“[Mary said:] “[Jesus] wants from you a great love, a true love, that you see love in all things and with this love, you must follow Jesus and climb to the top, to the summit of holiness and not remain down in the valley, in the midst of those Christians who die of starvation and spiritual languor because they do not want to live and savor the life of grace that the Lord wants to favor to their souls and that to each one he gives individually” (31 December 1952, p. 251).

“[Mary said:] ‘The thought of Holy Communion should accompany you from one Holy Communion to the next. Intimate union with the Lord should occupy your every minute. This would be a most effective means of sanctifying yourself; you would become like an earthly Paradise. With the exchange of love, everything would become easy for you, acquiring generosity in every trial’” (7 July 1947, p. 57).

Added to this is the second name of Mary as “Mother of the Church”, which prevents this devotion from being limited to an individualistic experience. Instead, it urges all believers to develop the communal dimension of the Gospel message, to walk as brothers and sisters in the people of God who serves, evangelizes, intercedes, and makes its fraternal pilgrimage in the world. There are also messages expressing a strong sense of ecclesial communion, such as this one:

“‘Listen, my Madonna, since the Council made the new liturgy, it is so beautiful because we pray together.’ […] [Mary went on to explain the symbols that appeared in the apparition]: ‘These objects [referring to spheres of light] that I hold in my hands are to manifest the symbol of the Ecumenical Council to the whole world and how much it has been pleasing to the Lord’” (27 April 1965, p. 307).

However, at this point, it must be acknowledged that in Pierina Gilli’s Diaries, there are expressions that are not always suitable, and which require interpretation, with a view to clarifying the messages according to the living message of the Gospel. Therefore, it is important that this second series of Pierina’s texts be read together with those already mentioned.

Some Texts that Require Clarification

In Pierina Gilli’s writings, there are some texts that are full of affection and devotion for Mary, but which attribute functions to the Blessed Virgin that can easily be misinterpreted:

“[Mary said:] ‘I placed myself as Mediatrix between men (particularly religious souls) and my Divine Son who, tired of the offenses continually received, wished to exercise his justice’” (22 October 1947, p. 123).

“[Mary said:] ‘After I was assumed into heaven, I always placed myself as the Motherly Mediatrix between my Divine Son, Jesus Christ, and all humanity!’” (6 August 1966, p. 322).

“[Mary said:] ‘So much prayer, so much penance, and so many sacrifices are needed to restrain Divine Justice by the Mercy of Mary, the Mary of Grace’” (19 February 1954, p. 275).

“[Mary said:] ‘Through the prayers and the sacrifices that so many generous souls offered for their sinful brothers and sisters […] How many graces have I, the Motherly Mediatrix, obtained for humanity from the Lord, my Divine Son, Jesus Christ, sparing terrible chastisements that the world had to suffer’” (1 January 1978, p. 408).

“[Mary said:] ‘I have come as Mediatrix and have stopped the great chastisement that my Divine Son, Jesus, was to impose on the whole world. God’s mercy will triumph’” (22 November - 8 December 1947, p. 450).

As a whole, the messages make it clear that the intention is certainly not to convey the impression that God or of Christ is distant or lacking in mercy and needs to be “restrained” by Mary’s “mediation,” as the following quotation confirms:

“[Mary said:] ‘My Divine Son is always ready to bring down upon the world the grace of his mercy’” (5 April 1960, p. 303).

Some of the texts manifest Pierina’s good intention to exalt Mary’s maternal intercession and one of the messages makes this clear:

“[Mary said:] ‘The Lord God the Father has given humanity a Mother!...(suspended) and now I, Mother Mary, accept the prayers...the sufferings of so many souls who are generous and united to my maternal love [,] I offer everything to the Lord’” (7 June 1978, p. 414).

However, this image of Mary as a “lightning rod” mediatrix, often used in other times and inherited by Pierina, must be avoided. In this case—as the Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena suggest—it must be borne in mind that authentic fruits of the Holy Spirit “at times appear connected to confused human experiences, theologically inaccurate expressions” (no. 14) or with “purely human elements” (art. 15, §2).

Moreover, after recognizing the expression “rose” above all as a manifestation of the unique beauty of Mary, who is blessed among all women, the presence of three roses identified as “prayer – sacrifice – penance” might seem reductive if interpreted as a proposal that is valid for all believers. One must consider that, on many occasions, certain spiritual messages have a meaning that is appropriate to the person receiving them but cannot necessarily be thought of as addressed to all believers. In the specific case of prayer, penance, and sacrifice, these are three actions that are of great value, and which certainly unite us to Mary in her intercessory action for humanity. They were important elements in the spiritual experience of Pierina, who lived these aspects of the Gospel intensely. However, when offering this proposal to others, we must avoid presenting it as if it were the core, the center, or the synthesis of the Gospel, which can only be charity, as the New Testament reminds us in several places:

“The whole law is fulfilled in one commandment: ‘You shall love your neighbor as yourself’” (Gal. 5:14).

“We know that we have passed from death to life because we love our brothers and sisters. Whoever does not love remains in death” (1 Jn. 3:14).

“By this, all will know that you are my disciples: if you have love for one another” (Jn. 13:35).

Finally, certain expressions appear in the Diaries that Pierina does not explain, such as “Mary the Redemption,” “Mary of Grace,” “Mary Mediatrix,” and so on. Bearing in mind that such expressions are often not interpreted in a convenient way, one must remember that Jesus Christ is our only Redeemer, because only his humanity, hypostatically united to the Person of the Word, can offer to the Father the sacrifice that obtains salvation for us: “the sacrifice of the Cross, offered in a spirit of love and obedience, presents the most abundant and infinite satisfaction due for the sins of the human race” (Pius XII, Haurietis Aquas [15 May 1956], no. 35). The revealed Word affirms that “there is but one God, one also is the mediator between God and men, the man Jesus Christ, who gave himself as a ransom for all” (1 Tim. 2:5-6).

At the same time, it must be maintained that only the Lord can act in people’s hearts by bestowing sanctifying grace that uplifts and transforms, because sanctifying grace is “first and foremost the gift of the Spirit who justifies and sanctifies us” (CCC, no. 2003; emphasis added), “it is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul” (CCC, no. 1999; emphasis added). In this action, which only God can do in the depths without overlooking our freedom, there is no other possible mediation, not even that of the Blessed Virgin Mary. Her cooperation is always to be understood in the sense of her maternal intercession and in the context of her helping to create provisions for us to be open to the action of sanctifying grace. The Second Vatican Council explained that since God “elicits in his creatures a manifold cooperation, which is but a sharing in this one source,” for this reason, “the Church does not hesitate to profess this subordinate role of Mary” (LG, 62).

Your Excellency, we can affirm that the spiritual proposal arising from the experiences narrated by Pierina Gilli in relation to Mary, the Mystical Rose, if it is interpreted in the light of what has been said, does not contain theological or moral elements contrary to the doctrine of the Church.

Considering the other elements of judgment proposed in your dossier, such as the diverse and rich spiritual and pastoral fruits of this devotion, we believe that you can easily reach the conclusion of your discernment according to the aforementioned Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena. 

In informing you of the above, I would like to take this occasion to offer you my respectful greetings,

Víctor Manuel Card. FERNÁNDEZ
Prefect

EX AUDIENTIA DIEI 05.07.2024
Franciscus