The term "private" revelations has already for a long time become customary in theology. In contrast to it is public revelation. However, public revelation would be the one given in the Bible, and private the one given apart from the Bible. Accordingly, it would be more justifiable to speak of biblical and extra-biblical revelation. Assigning a greater honour and significance to the biblical than to the other has no real reason whatsoever. Because if they are both true, if they both come from God, according to their origin they are both divine and equally valuable. Both, the one and the other, God intends for people and wants them to accept both of them. Otherwise, there would be no reason for him to speak at all. If there may be some justifiable difference between them, it can never be in the sense that one is obligatory and the other is not. They are both obligatory. For every one that has been reached by them and for the one who has attained sufficient reasons and moral security regarding their authenticity, both of them oblige equally.
THE BEGINNINGS AND THE HISTORICAL CONTEXT
COMPARISONS WITH SALVATION HISTORY
DIAGNOSIS OF OUR TIMES
A RESPONSE FROM FAITH
THE NEW UNDERSTANDING OF FAITH: FAITH AS THE FRUIT OF EXPERIENCE
THE PASTORAL WORK THUS FAR AND THE THERAPEUTIC ROLE OF MEDJUGORJE
MEDJUGORJE AND THE HISTORY OF SALVATION
INSTEAD OF A CLOSING WORD
fra Tomislav Pervan, OFM, 1995
Someone said that the problem of the meaning of history is precisely in this, does man know and is he at all aware and is it granted to him to discover the truth about himself while that history is still ongoing. Namely, does history, which offers so many signs of coincidences, so much irrationality, still reveal, in spite of everything, the necessity, which brings along some sort of justification for everything that has happened in the past? Is it possible to write history from a first hand consideration and still to observe the times in which we live from a certain distance and to give it a meaning, that is, to draw from it a meaning for the future. This especially relates to Medjugorje. It has been going on among already for fourteen years. The phenomenon itself is too complex to be able to observe in all of its ramifications and its components. Nevertheless, it has its historical-theological Sitz im Leben of today's world and the church, and it has long since surpassed its narrow boundaries. Medjugorje is indelibly inscribed on the religious map of the world, particularly of the Catholic Church. During these past fourteen years many have spoken and written about its meaning and importance, about the need for it precisely in these crucial times of ours. It seems unnecessary to be an apologist for Medjugorje, a defender, because it is by itself strong enough to defend itself all alone, and to succeed in defending itself and to survive before the highest tribunal of the Church, before theology, history and the world. All that is necessary is to fathom and look under the surface and to see and observe how great is the tectonic shift that has come into our Church and the world with Medjugorje.
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