Tuesday, 4 April 2017

Archbishop of Trani Confirms Fr. Joseph Iannuzzi has Breached the Moratorium on Luisa Piccarreta

The Archbishop of Trani, Giovan Battista Pichierri, has sent me a letter confirming that Rev. Joseph Iannuzzi OSJ has breached the moratorium he placed on the writings of Servant of God Luisa Piccarreta. This means his books on this subject, including The Splendor of Creation, are to be avoided by all the faithful. Here is the Italian text of the letter below, followed by a rough translation using Google translate.

Trani, 30 marzo 2017
Prot. 128/17/C2
Egregio Dott. Emmett O'Regan,...
ho ricevuto il suo messaggio di posta elettronica del 21 febbraio 2017 nel quale mi riferiva della sua attività di studio e del riscontro da lei compiuto sulle pubblicazioni del sacerdote Giuseppe Iannuzzi.
Preciso che detto sacerdote non appartiene a questa Arcidiocesi e non ha ricevuto da parte mia alcuna autorizzazione, permesso o mandato di nessun genere sia in relazione alle pubblicazioni sia in riferimento allo studio e alla diffusione.
In questo momento l’Arcidiocesi e l’Associazione “Luisa Piccarreta – P.F.D.V.” sono impegnati nella elaborazione dell’edizione tipica e critica degli scritti della Serva di Dio sulla base della quale sarà possibile compiere le necessarie traduzioni in altre lingue e ulteriori studi di natura teologica.
Ad ogni buon conto, tutte le attività di studio ufficiali in questo momento vengono concordate e coordinate in sintonia con la Congregazione delle Cause dei Santi per il tramite della postulazione.
Nell’assicurarle la piena disponibilità ad ogni ulteriore chiarimento, la saluto cordialmente e le auguro una Santa Pasqua.

Giovan Battista Pichierri

Trani, March 30, 2017 Prot. 128/17 / C2
Dear Mr. Emmett O'Regan,

Dear Mr. Emmett O'Regan, I received your e-mail of 21 February 2017 which informed me of your study and the response made on the publications of the priest Joseph Iannuzzi. Point out that this priest does not belong to this Archdiocese and did not receive from me any authorization, permission or warrant of any kind and in relation to publications both in reference to the study and dissemination. Right now the Archdiocese and the Association "Luisa Piccarreta - PFDV" are engaged in the typical edition processing and critical writings of the Servant of God on the basis of which it will be possible to complete the necessary translations in other languages ​​and additional theological research to be conducted. In any event, all of the official study activities at this time are agreed and coordinated in harmony with the Congregation for the Causes of Saints through the postulation. I assure you full availability for any further clarification, I greet you cordially and a Happy Easter.

Giovan Battista Pichierri

You can find the official text of the letter here.

Below is the text of the original email that I sent to the Archbishop:

Dear Excellency,

I am a theology graduate and writer from Ireland, and have been doing some research into Servant of God Luisa Piccaretta and the “Divine Will Movement” in North America. I am concerned about 2 books containing translations of Luisa’s writings that appear to breach the moratorium you placed on her writings in 2007. The books in question are “Proper Catholic Perspectives: On the Teachings of Luisa Piccarreta” (2010) and “The Gift of Living in the Divine Will in the Writings of Luisa Piccarreta” (2013), both by Rev Joseph Iannuzzi OSJ. Neither of these translations of Luisa’s writings into English contain imprimatur, contrary to Canon 829: "The approval or permission to publish some work is valid for the original text but not for new editions or translations of the same." Father Iannuzzi claims that he has received official ecclesiastical approbation for his 2013 book from the Pontifical Gregorian University, which appears to usurp your singular authority over these writings. In his books, Father Iannuzzi claims that he received your official written endorsement for producing these translations. I presume by this he means your correspondence with him in 2003, in which you rescinded certain statements made by your Vicar General, Mons. Savino Giannotti, concerning Father Iannuzzi’s authority within the Archdiocese of Trani in relation to the writings of Luisa. Would you be able to confirm for me if you really did officially endorse Father Iannuzzi’s books, as he himself claims? My suspicion is that these books were in fact published without your permission, and that Father Iannuzzi misinterpreted your letter as an act of “endorsement”.

Yours faithfully in Christ,

Emmett O’Regan

My suspicions were based on the fact that none of Fr. Iannuzzi's works have the imprimatur of his responsible ordinary or the imprimi potest of his major superior, which contradicts Canon Law. In addition to this, in a communique from the Vicar General of Trani dating from 2003 we find the following statement:

"Rev. Giuseppe Iannuzzi never had any position within the Archdiocese of Trani-Barletta-Bisceglie. He is concerned with finishing his studies on the mystical life, examining the texts of Luisa Piccarreta, up until now never being recognized by the Archdiocese; and neither has he ever been a Censor or preacher."

(See here)

Compare the above with the wording of the 2007 moratorium issued by the Archbishop of Trani:

"This Archdiocese following the opening of the Diocesan Inquiry has never appointed any theologian or official censor of the writings of Luisa. So likewise has not appointed any official translator of the writings in Italian into other languages"


Anonymous said...


In the letters you posted from the Archbishop, I don't see any words confirming your assertion that "Rev. Joseph Iannuzzi OSJ has breached the moratorium...." Has Rev. Iannuzzi ever claimed to be the "official translator" for these writings? All the Archbishop appears to be saying is that Rev. Iannuzzi has not been given an official position and is not a member of his Archdiocese and is not apart of the Archbishop's own "additional theological research" into the life and writings of Luisa Piccarreta. The 2003 letter even admits that Rev. Iannuzzi "is concerned with finishing his studies on the mystical life, examining the texts of Luisa Piccarreta." To that end, Rev. Iannuzzi was even in Rome a while back presenting his academic study on the writings and life of Luisa Piccarreta. I think you are reading more into the Archbishop's words than you should Emmett. I can understand you might have a motive to do so since some of his eschatological theories conflict with your own. Perhaps Father Iannuzzi did misinterpret the Archbishop's reply. Maybe you are right and maybe I am wrong, Emmett, but wouldn't the prudent thing be to write to Father Iannuzzi for a rebuttal and post it here in the interests of charity?

Emmett O'Regan said...

Fr Iannuzzi claimed that he had permission from the Archbishop to issue authorised translations of the writings of Luisa Piccaretta. I specifically asked the Archbishop if he granted this permission, and he stated no. If Fr. Iannuzzi wants to offer a rebuttal, I will certainly consider posting it here.

Emmett O'Regan said...

Here is the words of the Archbishop on the moratorium: "neither the Archdiocese nor the Association, let alone the same Secretariat, have delegated any person, group or association to represent themselves outside their legitimate seat, in order to diffuse the life, thought and the writings of the Servant of God, or to make any decisions on their behalf. This Archdiocese following the opening of the Diocesan Inquiry has never appointed any theologian or official censor of the writings of Luisa. So likewise has not appointed any official translator of the writings in Italian into other languages ​​"  
"As I have already indicated at the conclusion of the diocesan cause, it is my desire, having listened to the opinion of the Sacred Congregation for the Causes of Saints, to present a "TYPICAL AND CRITICAL EDITION" writings, in order to provide a safe and textually faithful work of Luisa Piccarreta. In this regard, I reiterate that the ownership of the writings is only the Archdiocese (Letter to the Bishops, 14 October 2006). To accomplish this challenging work that requires special skills, I will use a team of experts chosen by agreement with the postulation.
7. I must, however, point out the increasing uncontrolled spread of transcriptions, translations and publications both on paper and computer. Instead, taking account of the sensitivity of the current phase every publication of the writings is absolutely suspended. Anyone who takes action in the opposite way disobeys and seriously damages the Cause of the Servant of God (Press, 30 May 2008). Therefore, in every way "leaps forward" regarding publication should be avoided.

Anonymous said...


Could the first of three angels of Revelation 14 be the two Tsunamis of 2004 and 2011?

Anonymous said...

Dear Emmett, if we follow your second link we find the Archbishop's response to you which has an addition, as does the original Italian letter, stating that the Archbishop rescinds the paragraph about Fr Iannuzzi. Does this change your opinion that Fr Iannuzzi has breached the moratorium? It has become confusing! Karen

Emmett O'Regan said...

Hi Karen. I mentioned about that letter which apparently rescinded those comments to the Archbishop himself in my correspondence with him. He reiterated that Fr. Iannuzzi does not have permission of any kind to publish Luisa's writings.

Brendan Triffett said...

I have a few points to make here Emmett.

You claim there is a discrepancy between what the Archbishop of Trani says, and what Fr. Iannuzzi says. Did you ask Fr. Iannuzzi to explain the discrepancy for you?

You said would consider positing Fr. Iannuzzi's response. You can cut and paste it from here

I think it is important to point out that in an important sense, Fr. Iannuzzi has not "published Luisa's writings" at all! He has not produced a new translation of any of the volumes of Luisa's Book of Heaven, or of either of the other two books associated with Luisa (The Virgin in the Kingdom of the Divine Will, The Hours of the Passion). Nor has he uploaded a document or file that contains a complete volume of Luisa's writings (an old translation or "pro-document") or anything similar. If Fr. Iannuzzi has included quotes from Luisa's writings (and yes, he has) in his own publications, that is another thing altogether.

I would also remind you of the spirit of the "law" (in this case, the "moratorium"). The intention of this moratorium was to prevent people from spreading false interpretations of Luisa's writings. One reason for this was inaccurate renderings of the original language in which they were written. Another reason is the absence of theologically sound commentary that would make doubly sure that Luisa's writings are interpreted in the context of the Catholic tradition. Now, as I'm sure you know, Fr. Iannuzzi learnt Luisa Piccarreta's own dialect of Italian in order to read the original texts for his thesis on Divine Will theology, and not rely on faulty translations. Second, the works that Fr. Ianuzzi has published are for the specific purpose of curbing the spread of false interpretations of Luisa's writings--which is hardly against the spirit of the moratorium! Indeed, he was encouraged to do his thesis on Divine Will theology for that same purpose. And you can hardly say that Fr. Iannuzzi (Ph.B, STB, M. Div, STL, STD) does not have enough theological training to teach others how Catholics should be reading Luisa's writings!

I wonder if any of this makes you change your mind.
Or perhaps there's something I'm not seeing?

In Christ,
Brendan Triffett

Emmett O'Regan said...

Hi Brendan. I'll post that up with my response to it. The fact is, the Archbishop of Trani holds the sole copyright to the entirety of Luisa's writings, and anyone that wishes to publish them must obtain his permission first. The Archbishop of Trani has explicitly stated that Fr. Iannuzzi did not have his permission to do so.

Rachmaninov said...

There is the problem also that the Magisterium has not spoken on the correct interpretation of the Divine Will writings. Fr Iannuzzi gives his own interpretation and marries it up to the erroneous belief about a symbolic thousand year reign of Christ to come which is totally contrary to various statements of Popes, not to mention Gaudium et Spes 37 which states "For a monumental struggle against the powers of darkness pervades the whole history of man. The battle was joined from the very origins of the world and will continue until the last day, as the Lord has attested." Also his idea that Lactantius was a "genius" does not match the view of Fr Brian E Daley, winner of the 2012 Ratzinger prize for theology and a world expert on patristics. In his 1991 book "Eschatology in the Early church" he stated that Lactantius' eschatology was a mixture of Christian, pagan and even occult apocalyptic writings. The spiritual millennium theory is totally at odds with magisterial teachings, in fact Fr Iannuzzi's belief that the Antichrist will come before this temporal Kingdom is also an error. The Catechism clearly states he will form the final persecution of the Church before the end of the world.

Emmett O'Regan said...

Here is the words of the Archbishop in the moratorium:
"In the meantime, the Congregation [of the causes of saints] has informed me that “before proceeding any further, an examination of the writings of the Servant of God will be done in order to clarify difficulties of a theological nature” and that consequently, in the current state of the Cause, her writings may not be published. The rule of prudence and respect for the Church, therefore, obliges everyone to avoid any publication, be it in print or on the internet, of Luisa’s writings both in Italian and in any other language. This is true also because of legal reasons since the Archdiocese of Trani-Barletta-Bisceglie has exclusive ownership of, and rights to, her writings.”

Brendan Triffett said...

Dear Emmett and Rachmaninov

I would actually be interested in reading more about your objections to Fr. Iannuzzi's eschatology (particularly on the era of peace); if you could provide a good reading list I would be grateful. I'm not in any position at the moment to respond to these objections.

That said, we should distinguish between the two accusations being made here--one against Iannuzzi's eschatology, the other against his supposed breach of copyright. I was only concerned with the latter. (The fact that they two accusations are being mixed together here is cause for concern. It seems like you are launching a general attack on a person, trying to hit him by any means available).

I think you are missing something very important (and actually quite obvious) here. Let me put it like this. Your own published book, I would assume, has quite a lot of quotes from other books. Now in most cases the publishers own the copyright to these works (I'm not a lawyer, but I think that's right). I don't have access to your bibliography right now, but let's suppose one author you quote from is Jo Blogs who publishes all his writings through Oxford UP. Suppose I were to write to Oxford UP and ask them whether a certain Emmett O'Regan was given permission by them "to publish the writings of Jo Blogs." What would they say? They of course would say "no"--and by that they would mean that Emmett has no permission to publish the entirety of any volume of Jo Blogs. Now does that imply that Emmett has no right to publish a book in which there are (possibly extensive) quotes from the writings of Jo Blogs? Of course not!

We have both published before, and we both know that there is no need to contact every copyright owner to ask them permission to quote from a certain author. Where I live (Australia), 10% of a volume can be copied without explicit permission, or a whole chapter, whichever is more (last time I checked). I would be surprised if that were much different elsewhere in the Western world.

Don't you think it illogical and unjust that you would hold Fr. Iannuzzi to a standard that you don't hold to yourself, and that no researcher holds to either?

Unless I am missing something, I really think you should retract this particular accusation. Either that, or (a) produce documents that show that you have explicit permission to "publish the author's works" from the copyright owners of all the books you have quoted from, or (b) show that Fr. Iannuzzi has breached copyright according to the normal standard, not the imaginary (and rather odd) standard you have dreamt up--for the purpose of grinding an axe, it would seem. (Maybe you don't have an axe to grind; I couldn't know. But it certainly looks like it--I'm just informing you what things look like from out here.)

Good, clean theological debate is to be encouraged in the Church. But what you're attempting here is a low blow. If you have an issue with Fr. Iannuzzi's theology, that is all well and good. Debate the issue; don't attack the man.

I hope and pray for a peaceful resolution in this matter.

Brendan Triffett, PhD

Emmett O'Regan said...

Brendan, its not a matter of breach of copyright, which pertains solely to civil law, but the breach of the moratorium, which concerns ecclesiastical law. Here we have the sole copyright holder and responsible ordinary explicitly stating that the works of Luisa Piccaretta may not be published, which obliges "everyone" to avoid any of her writings. The fact of the matter remains that Fr. Iannuzzi did not and does not have permission to publish these writings according to ecclesiastical law. The onus is on Fr. Iannuzzi to prove that he has not breached the moratorium, and I would suggest that both him and yourself raise your objections to the Secretariat of the Cause of Luisa. If the Secretariat affirms that Fr. Iannuzzi has not breached the moratorium, I will immediately retract any claims to contrary and will issue Fr Iannuzzi with a public apology.
I would suggest reading Stephen Walford's books, Communion of Saints (particularly the epilogue) and Heralds of the Second Coming, as well as my own.

Brendan Triffett said...

You claim, Emmett, that the moratorium "obliges everyone to avoid any of her [Luisa's] writings". But if you had been more prudent, and actually done your research, you would know that this is not true. The Archbishop of Trani wrote in 2012: "Necessary prudence cannot deaden the ardor of those who feel compelled to spread the knowledge of the sanctity of life of the Servant of God, to recommend reading the writings, (and) to inspire the making of trusting prayer for her beatification. All this is not only not forbidden but it is desirable."

I include below an excerpt from an unofficial translation of the Archbishop's third press release about the process of beatification and canonization of Luisa Piccarretta (emphasis in the original Italian and in the translation, a couple of typos removed from the translation). I am astounded that you did not even check your facts against this readily accessible document before proceeding as you did.

<<8. With joy I note also the news I receive, as groups that are inspired by the Divine Will are quick to strengthen the bonds of communion with their diocesan bishops, realizing that indispensable communion that puts them organically in the Local Church (Press, 30 May 2008). I repeat, therefore, that the initiatives that are taken in reference to the spirituality of Luisa, such as conferences, days of spirituality, prayer meetings, etc., to give peace of mind to those who participate, must be authorized by their Bishop (Letter dated 24 November 2003).
9. Necessary prudence cannot deaden the ardor of those who feel compelled to spread the knowledge of the sanctity of life of the Servant of God, to recommend reading the writings, (and) to inspire the making of trusting prayer for her beatification. All this is not only not forbidden but it is desirable. As well as, an invitation to strengthen the unity and communion among sister dioceses in which are found individuals, groups and associations inspired by the Servant of God Luisa Piccarreta and know her writings (Final Communiqué, 28 October 2005).>>

The original was published on the 1st of November 2012 and can be found at the official website for the cause of Luisa's beatification.

Unofficial translation found at

In Christ,
Brendan Triffett, PhD

Brendan Triffett said...

I also meant to include this in the excerpt too:

<<4. Pending the outcome of this prayerful inquiry, I wish to address those who say that the writings contain doctrinal errors. This, today, is not endorsed by any ruling of the Holy See, nor by my staff. I would note that in this way the legitimate judgment of the Church is anticipated, causing a certain scandal to the faithful whom these writings have nourished spiritually, and giving rise to suspicions even among those of us who are zealous for the remainder of the Cause. Waiting for the judgment of the competent authority, I invite the most serious and thorough personal reading, meditation and reflection on these writings in the light of Sacred Scripture, Tradition and the Magisterium of the Church.>>


Rachmaninov said...

The simple fact is, the archbishop more or less acknowledges that he cannot stop people reading the writings that are already out there, but what the 2012 statement clearly says is that"taking account of the sensitivity of the current phase every publication of the writings is absolutely suspended. Anyone who takes action in the opposite way disobeys and seriously damages the Cause of the Servant of God."
Now, Fr Iannuzzi's dissertation came out in 2013, and was not publshied even by the Gregorian University, but by St Andrew's Press in the USA. So please could you tell us how that is not breaching the clear words of the archbishop? There is no way the Gregorian University-even if it ordered Fr Iannuzzi to publish it- has the authority to go over the archbishop who has sole authority along with the Congregation for the Causes of Saints.

Emmett O'Regan said...

There may not be any doctrinal errors in Luisa's writings, but there is certainly doctrinal errors in Fr. Iannuzzi's interpretation of her writings - especially in his promotion of a millenarian spiritual reign of Christ on earth during an invisible "middle coming". Such extreme interpretations of her writings is why all publications of them have been suspended until the critical edition. Fr. Iannuzzi has patently acted against the Archbishop's moratorium, and the fact that he uses the writings of Luisa Piccaretta to advance his millennial theories is certainly damaging her cause.

Brendan Triffett said...

Emmett and Sergei,

I have already answered your questions above. But let me re-state my reasons for my claim that Fr. Iannuzzi has in all likelihood not "breached the moratorium." I doubt I will have anything else to add after this.

1. What is the most straight-forward and natural interpretation of "publishing the writings of x"? I have published an article with quotations from John Milbank, Thomas Aquinas, and Pseudo-Dionysius (amongst others). Now let's say I write on my resume that amongst my achievements I have published the writings of Aquinas, and the writings of Milbank, and the writings of Pseudo-Dionysius. How would that be understood? Would my statements be accurate, or would they be misleading? Would you, Emmett, be comfortable writing a statement on your website that you have published the writings of Augustine (I am assuming here that you have referred to him in your book)?

2. Granted, usually the writings of authors are published in piece-meal fashion. We don't across all of Augustine's writings in a single volume, for example. But still, if I write a book that includes a few passages from Augustine--or even a book which is solely about Augustine, and quotes from him extensively--it would be misleading (at best) to say that I have contributed to the publication of Augustine's writings. In order to contribute to the publication of someone's writings, one needs to publish those writings in the correct form. The writings would have to be preserved whole and continuous--this is crucial. If people want to consult the works of Augustine, where do they turn? Do they turn to a book in which quotes from Augustine are scattered? Hardly.

3. On your interpretation of the Archbishop of Trani's statement, he has forbidden (at least for now) anyone to publish (say) a theological journal article that quotes a single sentence from Luisa Piccarreta's writing. Do you think that is likely? Does the Archbishop really have that sort of authority?

4. If you are so concerned about Luisa's cause, why did you not first go after those people at all those other websites who have uploaded the ENTIRETY of Luisa's works?

5. You will answer that Fr. Iannuzzi has mixed his own false interpretation with the writings of Luisa. Well, that is your understanding--and you are entitled to it, I suppose--but neither of you are official representatives of the cause of Luisa. Be careful you do not do the same thing that you have accused Fr. Iannuzzi of doing.

6. Finally, as I already mentioned earlier, there is the spirit of the moratorium (I have already dealt with the letter). Father Iannuzzi is certainly qualified to guide people away from false interpretations of Luisa's writings.

7. The onus is on you to seek further clarification from the Archbishop of Trani on the moratorium and the status of Fr. Iannuzzi's work, if you are not convinced. (If and when you do that, you should probably word your letter a bit better to avoid ambiguity). To put the onus on others is to say that Fr. is guilty until proven innocent.

8. I do not claim to be the "official interpreter" of the Archbishop of Trani's statement. If His Grace or some official representative of his were to correct my reading of his statement, of course I would comply. Here I am simply doing my best to interpret his statement in the most natural way.

Have a good holy week.

Brendan Triffett said...

I forgot to include this point:

Rachmaninov said "the archbishop more or less acknowledges that he cannot stop people reading the writings that are already out there."

When you write it like that, it sounds as if the archbishop begrudgingly accepts that people will still read the writings of Luisa. But point 9 in his official letter (already quoted by me above) suggests otherwise:

"Necessary prudence cannot deaden the ardor of those who feel compelled to spread the knowledge of the sanctity of life of the Servant of God, to recommend reading the writings, (and) to inspire the making of trusting prayer for her beatification. All this is not only not forbidden but it is desirable".

Emmett O'Regan said...

Brendan, the fact remains that Fr. Iannuzzi has published a large volume of the writings of Luisa Piccaretta despite the Archbishop of Trani specifically stating that none of her writings may published without his express permission or that of the Secretariat. There is no way round this. Additionally, Fr. Iannuzzi's works on Luisa Piccaretta, including Splendor of Creation, do not bear the imprimatur of his responsible ordinary or the imprimi potest of his major superior, which is in direct contravention of Canon 832: "To publish writings on matters of religion or morals, members of religious institutes require also the permission of their major Superior, in accordance with the constitutions." I do not bear Fr. Iannuzzi any animosity, I am just concerned that he is unwittingly leading quite a lot of people into error on this subject.

Anonymous said...


Satan Must Reign in the Vatican. The Pope Will Be His Slave.”


psieve2 said...

Maybe the bishop of the diocese should just read over the priest's writings about her and declare them free of doctrinal error or not. It might give others the feeling of liberty to break moratoriums, but it would make a statement about the bishop's authority over those matters. Until then, he could ban sales of the priest's books at Catholic media stores until or if he approves of the books in question with a penalty of once committing a mortal sin for selling the materials, regardless. I, personally, see no reason

Fr. Corapi's materials are not played on orthodox Catholic tv or media. He made himself a bad example after things went south for him, it's true and should be a disclaimer, but his teachings were doctrinally sound, I believe. Catholic radio has speeches made by Medjugorje devotees talking highly of its famous disrespectful (of the bishops' declarations), if not disobedient, priest, but no Fr Corapi is played. Interesting.

Anonymous said...

Brendan,you should first address Emmetts last post here before continuing.

Brendan Triffett said...

If I must respond, then:

Emmett said "the fact remains that Fr. Iannuzzi has published a large volume of the writings of Luisa Piccaretta despite the Archbishop of Trani specifically stating that none of her writings may published without his express permission or that of the Secretariat. There is no way round this."

Emmett has only repeated his claim without addressing any of my reasons for believing his claim to be false. Just sticking one's heels in and saying "there is no way round this" is not an argument.

As for Emmett's next point, Fr Iannuzzi writes that he has in fact obtained in writing every year from his superior a letter of suitability, and a letter of endorsement for his work. Father writes that Emmett "in his ignorance failed to write to my superior who is the proper ecclesiastical authority and who alone can grant me a letter of endorsement for my work (which I have obtained very year), but
he chose to write the Archdiocese of Trani to which I do not belong and which cannot canonically grant such a letter."
See here

I notice that Emmett has not included Father's response here on his blog yet, as he promised to do.

If Emmett is right about Fr. Iannuzzi's thesis--that it contains serious error--then: (1) the 45 bishops who proclaimed that the work provides an "essential service to the Church" were all deluded--and instead we should give more weight to the authority of a certain layman, Mr O'Regan.
(2) The Archbishop of Trani himself was deluded when he personally wrote to Fr. Iannuzzi to endorse Father's writings on Luisa Piccarreta--and instead we should give more weight to the authority of a certain layman (Mr O'Regan).
(3) The authorities that be in the Gregorian Pontifical University, which is authorised by the Holy See, were seriously misguided when they approved with high honours Father's thesis--and instead we should give more weight to the authority of a certain layman (Mr O'Regan).
(4) All of Father Iannuzzi's theological training, and his research on the work of Luisa, is to be discounted and put aside--and instead we should give more weight to the authority of a certain layman (Mr O'Regan).

I am sure that Emmett provides a service to the Church with his research and even with his differing point of view. But I find the idea that he as an individual layman, has more authority on this subject than the clergy mentioned above taken together, to be extremely unlikely.


Rachmaninov said...

The problem is not-at least for me with- Luisa Piccaretta's writings which we await the proper interpretation from the proper authorities.The problem is the spiritual millennium theory which Fr Ianuzzi promotes. Now unfortunetely there is a clear contradiction between his view of what is to happen and the magisterium. Gaudium et Spes clearly teaches evil will continue to grow until the end of the world; various popes have said the same. In fact John Paul II in a general audience in 1986 said the Book of Revelation shows how evil will increase in a spiralling way towards the end. Now what Fr Ianuzzi has done is link Luisa Piccaretta's writings to the spiritual millennium theory, and I have never seen one reference to Rev 20 in any of her writings, or about the era of peace being temporal. St Hildegard of Bingen, Doctor of the Church in her mystical writings says no resurrection of the dead until good and bad together on the last day. The our Father will only be fulfilled after the end of the world not before thats in the Catechism.
Theological gymnastics to try and put square pegs in round holes does not help anyone, and thats why Luisa Piccaerreta's writings should be left alone until such time the CDF theologians finish their work and if they are accepted as authentic, be given an intepretation that is consistent with the teachings of the Church. Lactantius whom Fr Ianuzzi called a genius was getting his eschatological writings from a variety of soures including pagan and occult. Fr Iannuzzi didnt tell anyone that-but fortunately world expert of patristics, Fr Brian Daley winner of the 2012 Ratzinger prize for theology did.

Emmett O'Regan said...


I have deleted your post where you quoted Luisa Piccarreta's writings, since the ecclesiastical ban on publishing any of her writings in print or online remains in force. As such, I don't want them to appear on my blog. I'm not going to post up Fr. Iannuzzi's rather uncharitable response on my blog either, since he launches a personal attack against me, falsely claiming that I oppose the Magisterium of the Church (even though he obviously knows nothing about my writing) and he also accuses me of lying. I have contacted Fr. Iannuzzi's superior informing him of this situation, and am still waiting on a reply. The letter of suitability that Fr. Iannuzzi receives from his superior each year is not a formal endorsement of his writing. If Fr. Iannuzzi's superior endorsed his writing, his books would bear his superior's imprimi potest, along with the accompanying nihil obstat, declaring his works to be free of doctrinal error, as Canon 832 requires of members of religious institutes.
The Archbishop of Trani also made it abundantly clear that he does not endorse Fr. Iannuzzi's work in his letter to me: "this priest does not belong to this Archdiocese and did not receive from me any authorization, permission or warrant of any kind and in relation to publications both in reference to the study and dissemination". He might have received the Archbishop's endorsement at one stage, before the doctrinal errors in Fr. Iannuzzi's books became clear to him. But certainly since Fr. Iannuzzi's personal correspondence with the Archbishop of Trani in 2003, the Archbishop has not endorsed any of his work. In fact, the moratorium was placed on Luisa's writings precisely because of the theological difficulties presented by some of the material, such as the passage you quoted. Fr. Iannuzzi certainly interprets Luisa's writings in a millenarian style that is contrary to Catholic doctrine. I don't appeal to my own authority on this subject, but rather the Catechism, which categorically rules out all types of millenarianism, even modified or mitigated forms (CCC 676).

Emmett O'Regan said...

Also, I am not in any way opposed to the writings of Luisa Piccarreta, as Fr. Iannuzzi claims. I am opposed to how they are being interpreted by Fr. Iannuzzi to support the millenarian idea of a "spiritual millennium" of peace on earth after an invisible "Middle Coming" of Christ, which is apparently to take place before His Second Coming. I'm sure the future critical edition of the writings of Luisa Piccarreta will address the theological difficulties that some of her material presents. Until it is published, we must respect the wishes of the Archbishop of Trani.

Emmett O'Regan said...

The Catechism categorically rules out the notion of a "golden age" of total peace on earth, which is "immanentizing the eschaton" (Voegelin) - "to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement" (CCC 676).

Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled "with power and great glory" by the King's return to earth. This reign is still under attack by the evil powers, even though they have been defeated definitively by Christ's Passover. Until everything is subject to him, "until there be realized new heavens and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this present age, carries the mark of this world which will pass, and she herself takes her place among the creatures which groan and travail yet and await the revelation of the sons of God." That is why Christians pray, above all in the Eucharist, to hasten Christ's return by saying to him: Maranatha! "Our Lord, come!"
Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel which, according to the prophets, was to bring all men the definitive order of justice, love and peace. According to the Lord, the present time is the time of the Spirit and of witness, but also a time still marked by "distress" and the trial of evil which does not spare the Church and ushers in the struggles of the last days. (CCC 671-672)

Anonymous said...


You are are wrong when you say that the Church rules out a period of peace on earth prior to the Second Coming. In fact, at the approved apparition at Fatima, Our Blessed Mother used the very words "period of peace." Perhaps, Emmett, what you meant to say was that the Church rules out the Millennium which would be a coming of Christ in glory prior to the Second Coming. Please don't conflate the Millennium with the Era of Peace. Such a notion of a period of peace, restoration and unification is present in many approved prophecies. Numerous Popes have also hinted at it. And I have in my possession a book from 1952 titled The Teaching of the Catholic Church, which bears the Nihil Obstat and Imprimatur, and which states the following:

"Another form of illusion in this great matter of Christ's second advent has been much more universal, much more persistent, and is, in a way, more easily forgivable. This form of religious dreaming is even older than the Gospels; it is man's hope of the millennium. It has always been the faith of certain pious people, whom the iniquities of the world have afflicted in their souls, that there would be on this earth some day a very magnificent kingdom of God. With the advent of Christianity it was, of course, Christ who would be the King of that happy era of human sanctity. It is not easy to contradict people and prove them to be wrong if they profess a hope in some mighty triumph of Christ here on earth before the final consummation of all things. Such an occurrence is not excluded, is not impossible, it is not at all certain that there may not be a prolonged period of triumphant Christianity before the end. The point of division between the legitimate aspirations of devout souls and the aberrations of false millenarism is this: the Chiliasts - as believers in the millennium are called, from the Greek word for thousand - seem to expect a coming of Christ and a presence of him in glory and majesty on this earth which would not be the consummation of all tings but would still be a portion of the history of mankind. This is not consonant with Catholic dogma. The coming of Christ int he second Advent - the Parousia, as it is is called technically - in orthodox Christianity is the consummation of all things, the end of human history. If before that final end there is to be a period, more or less prolonged, of triumphant sanctity, such a result will be brought about, not by the apparition of the Person of Christ in Majesty but by the operation of those powers of sanctification which are now at work, the Holy Ghost and the Sacraments of the Church. The Chiliasts of all times and shades of opinion, and there are many to be found even today, seem to despair, not only of the world, but even of that dispensation of grace which was inaugurated at Pentecost; they expect from the visible presence of Christ a complete conversion of the world, as if such a happy result could not be otherwise brought about. They have still to learn the meaning of Christ's words to the Apostles: 'It is expedient to you that I go. For if I go not, the Paraclete will not come to you: but if I go, I will send him to you.'

The Catholic Church has full confidence in the present order of supernatural life, and if she sighs for the return of her Christ it is not because she despairs of the work he has done, but because she desires to see that work made manifest to all men, that it may appear what wondrous things Christ accomplished for man before his Ascension into heaven."

So, you see Emmett, a period of peace and triumphant Christianity is possible before the Second Coming. It is not the same thing as the Millennium. And it is sound Catholic teaching.

Anonymous said...

It's hard for some people to accept the notion of the era of peace because since the Freemason "Enlightenment" what was once known as Christendom has been plunged into darkness and division culminating in the violence of 20th century.

There used to be a time when the known world order was Catholic and there was no separation of Church from State. Those times were not times of universal peace, prosperity or the abolition of suffering but compared to tyranny of the Freemason world order, they were truly a golden age of humanity. I suspect that the coming era of peace will see the destruction of Freemasonry's deathgrip on world power and the reestablishment of the Church's authority in political sphere. As for what initiates the Era of Peace, I believe that it will be a worldwide miracle - a sort of Miracle of the Sun but on a worldwide level. Saint Faustina wrote in her diary that before the Second Coming, all light in the heavens will be extinguished and the Sign of the Cross will appear in the sky and light up the earth for a time. I believe that this will be the event that ushers in the period of peace and the restoration of the Church.

Colin Cooper said...

A period of peace before the final persecution/rebellion is both biblically and ecclesiastically evidenced, being related to the Katechon that restrains the full manifestation of the Antichrist.

It is entirely distinct from the "millennium" in Revelation 20, which the tradition of the Church since St. Augustine at least has near-unanimously understood as referring to the reign of the saints in the Church Triumphant, which is therefore contiguous with the entire epoch beginning with the resurrection of Jesus and terminating with the Eschaton, in other words the present "age", as a term marking an indefinite period of time between the first advent, when Christ’s kingdom was established, and his second advent.

During this span of time, writes Augustine, the devil is “prevented from the exercise of his whole power to seduce men” and the saints “reign with Christ” over his spiritual kingdom. When Christ returns, he will judge the living and the dead, and then will usher in the eternal state.

The magisterium has never defined the “millennium” St. John saw in his vision. It has only rejected certain interpretations of the term discerned to be in error, which include the belief that Christ will return to earth at the climax of a long period of righteousness and peace arrived at by means of a "historic triumph of the Church through a progressive ascendancy". This is not an acceptable position for a Catholic to hold.

The prophesised "period of peace", which I do absolutely believe in, is actually referring to 1 Thessalonians 5:1-3 (NRSV):

"...Now concerning the times and the seasons, brothers and sisters,[a] you do not need to have anything written to you. 2 For you yourselves know very well that the day of the Lord will come like a thief in the night. 3 When they say, “There is peace and security,” then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape!..."

Colin Cooper said...

One of the signs of the End Times is that people say "There is peace and security", before "sudden destruction" comes - that is, the rebellion of Antichrist, who is described in 2 Thessalonians 2:3 as "the man of lawlessness, the son of destruction".

In other words, a period of peace and security precedes the "labour pains" that will ultimately lead to the Final Persecution. In her Book of Divine Works, St. Hildegard contends that the original Pax Christiana inaugurated by the Great Monarch and the other secular princes will gradually decay into a "lazy peace" characterised by lethargic religiosity, brought about by the absence of conflict and the abundance of temporal needs. And then, as men become self-assured in the permanence of this "peace and security," it will suddenly be brought crashing down by "precursors of Antichrist" who she describes as disciples of Baal, the "birth pangs", after the Katechon (who enables the peace to take place and has traditionally been identified, according to the Church Fathers with the Holy Roman Emperor and the Roman Empire) is taken out of the way.

This is the verse that St. Bonaventure relied upon in his exegesis to justify his belief in a future "great peace" before the Eschaton in his Collations on the Hexaemeron (1273)

"...The seventh time or age, that of quiet, begins with the shout of the angel who "swore through Him who lives forever and ever that there would be no more time; but in the days of the seventh angel the mystery of God will be completed" (Rev. 10:&-7)...It is necessary that One Ruler, a defender of the Church, arise. After him will come the darkness of tribulations...No one knows how long that time of great peace will last since ''when they said 'Peace and security,' then suddenly destruction came upon them" (1 Thessalonians 5:1-3)..."

The Peace has nothing to do with a "spiritual millennium" that will persist until Christ's Second Coming after the fall of Antichrist or a progressive upward spike in holiness culminating in such an epoch, rather it has to do with the Katechon which/who restrains the full manifestation of Antichrist and the peace spoken of by St. Paul which precedes Antichrist.

Sr. Marianne Lorraine Trouve said...

From what I've read about them, Luisa's writings seem very strange to me and similar to the errors of Joachim of Fiore regarding a new age of the Spirit. We already have all we need in Sacred Scripture, the sacraments, and the teaching of the Church. Even if the Church eventually approves Luisa's writings, we don't need them to become holy. My own opinion is that they are a sort of Gnosticism. I will spend my time studying Scripture, the true and sure Word of God.

Anonymous said...

Since Our Lady mentioned a period of peace at La Salette[25yrs] and at Fatima,why would she be so clumsy as to speak of an era of peace?

Sr M Lorraine said...

Also, Emmet, I pray that you have a happy Easter and that God will bless you abundantly.
You are doing good work here; I enjoy your blog. I think it is good to have an open discussion about the status of Fr Iannuzzi's book; certainly people may disagree about this but there is room for differences of opinion.
Also your case stands on its merits; if you are wrong, a thousand theologians saying you are right won't make any difference. And if you are right, a thousand theologians saying you are wrong won't make any difference. I wouldn't read too much into the endorsements given to Iannuzzi's book by various bishops. That is a standard practice in the publishing world and it's doubtful they combed through it and agreed with every word. They are basically just saying that he's made a contribution to the discussion, which he has, but that doesn't mean they agree with all his opinions.

Emmett O'Regan said...

Thanks Sr. Lorraine! I'm sure that those bishops who endorsed Fr. Iannuzzi's books were not fully aware of the full implications of his work as a whole. I also want to reiterate that I hold Fr. Iannuzzi in high esteem, given his wholehearted dedication to Christ in his priestly vocation. However, I feel that it is my duty to oppose him on this issue, since his exposition of a future spiritual millennial reign of Christ on earth contradicts the clear and constant teaching of the Church on matters of eschatology.

Brendan Triffett said...

Sr Lorraine

Yes, I agree with you about there being room for differences of opinion on Fr. Iannuzzi. I even agree that Emmett's research and publication can be of benefit to the Church. And yes, Emmett is under no obligation as a Catholic to agree that there will be an era of peace. Where Emmett goes too far, though, is in saying that the notion of an era of peace contradicts official Catholic doctrine, or that Fr. Iannuzzi's book contradicts official Catholic doctrine. It is one thing for someone to say they don't agree with Fr. Iannuzzi; it is quite another to say that he is promoting something that contradicts Catholic teaching.

Brendan Triffett said...

Sr Lorraine

And I forgot to say, I would be interested to know what you meant by "gnostic" in regard to Luisa Piccarreta. I am not interested in trying to change your mind or pursuing the point further, I just wasn't sure what you meant by the term.


Brendan Triffett said...


I'm just wondering what you would think if it turned out that Fr Iannuzzi's book that promotes an era of peace was actually given the Imprimi Potest by his superior? Would you say that that religious superior was mistaken as well?

And what if the Prefect of the Congregation of the Doctrine of the Faith were to say that the Church does not condemn the notion of an era of peace (I am not talking about a literal one thousand year reign, or a coming of Jesus in the flesh and in glory to reign on the earth for a time prior to the final judgement--that is quite different)? Would you still insist that you are right on this matter, and that the Prefect is wrong? I am just wondering how far you would go down this path.


Emmett O'Regan said...

Brendan, if the imprimi potest was granted, then it would be extremely odd that it would not appear in print at the start of the book where imprimatur usually goes. The whole point is to assure readers that nothing in the book is contrary to doctrine. We'll soon find out anyway. If the CDF categorically stated that the notion of a future extended era of temporal peace, wherein Satan was chained and evil completely banished from the face of the earth, was within the bounds of Catholic orthodoxy, then of course I must submit in obedience with humility.
For the CDF to do so, it would have to overturn the Catechism's condemnation of millenarianism. Given the fact that you have a PhD in philosophy, I am interested to hear your take on Fr. Iannuzzi's definition of the word millenarianism. You will know the importance of semiotics in this regard. Fr. Iannuzzi uses this word millenarianism solely in its archaic sense, in that it refers only the coming of Christ in the Flesh to establish a future millennial reign, and that a spiritual, invisible coming of Christ to establish such a future reign has not been ruled out. However, the Catechism clearly uses the word millenarianism in the modern academic sense of the word, in that it refers to any sort of future utopian period. It is clearly influenced by Norman Cohn's seminal 1957 book The Pursuit of the Millennium, in which he identified Nazism and Communism as secular types of millenarianism. Which in turn was influenced by the thought of Eric Voegelin. So all types of millenarianism are ruled out, including secular forms, not just Christ coming in the Flesh.

Rachmaninov said...

which is why Pope Benedict referred to liberation theology as a "facile millenarianism"

Emmett O'Regan said...

Below is Norman Cohn's appraisal of the definition of millenarianism as used in the modern academic sense of the word. Cohn was one of the most influential scholars of the 20th century to specialise in the area of millenarianism, and his work had a clear influence on Cardinal Ratzinger when he composed the section in the Catechism condemning millenarian beliefs:

"... in recent years it has become customary amongst anthropologists and sociologists, and to some extent amongst historians too, to use the word 'millenarianism' in a more liberal sense still. The word has in fact become simply a convenient label for a particular type of salvationism. And that is the way it will be employed in this book.
Millenarian sects or movements always picture salvation as
(a) collective, in the sense that it is to be enjoyed by the faithful as a collectivity;
(b) terrestrial, in the sense that it is to be realized on this earth and not in some other-worldly heaven;
(c) imminent, in the sense that it is to come both soon and suddenly;
(d) total, in the sense that it is utterly to transform life on earth, so that the new dispensation will be no mere improvement on the present but perfection itself;
(e) miraculous, in the sense that it is to be accomplished by, or with the help of, supernatural agencies.
Even within these limits there is of course room for infinite variety: there are countless possible ways of imagining the Millennium and the route to it. Millenarian sects and movements have varied in attitude from the most violent aggressiveness to the mildest pacifism and from the most ethereal spirituality to the most earthbound materialism. And they have also varied greatly in social composition and social function.
There was certainly great variety amongst the millenarian sects and movements of medieval Europe. At the one extreme were the so-called 'Franciscan Spirituals' who flourished in the thirteenth century."
(Cohn, N. The Pursuit of the Millennium, pp15-16 OUP, Oxford, 1957)

Sr. Marianne Lorraine Trouve said...

Hello Brendan,
Thank you for responding to my comment. I do agree that having a difference of opinion is one thing and to say someone is promoting an idea contrary to Catholic teaching is another. It might be that the point at issue about the millennium needs to be clarified to see which ideas about it are in accord with Catholic teaching. To be honest the various ideas about the millennium can get rather confusing.
About Luisa, I haven't analyzed her writings and am no expert on them, by any means. What I meant is this: I saw a quote in which Jesus supposedly told her that by the gift of living in the Divine Will he was doing something greater than the sacraments, which are material. That set off some alarm bells in my mind, since the tenor of the quote (I can't find it now) and the context seemed to suggest a certain disdain for the flesh and for the material. But as the saying goes, from Tertullian if I recall correctly, "the flesh is the hinge of salvation." In Catholic teaching, matter matters, because of incarnational reality. Luisa's purported revelation struck me as being gnostic from that point of view. I do realize Luisa's works are being investigated and that quote may not be an accurate translation.
But another aspect that struck me as gnostic is the idea of secret knowledge, something for the initiated and not for ordinary people. I read some people saying things like Luisa was the holiest person since the Blessed Virgin, etc., and how Jesus brought redemption but now we will have sanctification--as if he doesn't sanctify us through the Church and the sacraments--strikes me as very odd indeed. Since by definition private revelation is private, Catholics are not obliged to accept it. So Luisa's revelations, if authentic, would be only for those who choose to accept it. But the true means of salvation, like faith and the sacraments, are not optional.
Emmett probably doesn't want this to turn into a thread on Luisa herself, but this is just to respond to your query. Also, since it's a matter of private revelation, how do we know it is authentic, and even if it is, that Luisa interpreted it correctly? Fr Groeschel in his book "A Still, Small Voice" has very helpful points about discerning private revelation. It is always filtered through the mind of the receiver, who may misinterpret or miss the point.
Thank you, Brendan, and God bless you!

Paul OFS said...

To follow up with Sr Marianne's comments:
I think people tend to give too much importance to private revelation. But even those approved by the Church are still tertiary (Scripture, then Tradition). Plus even approved revelations aren't supposed to add to, subtract from, or contradict what the Holy Spirit has already revealed through Scripture and Tradition. I haven't read much at all about Luisa's revelations, but even if approved, I don't have to believe them.
As far as the period of peace, Emmett does believe there will be one (he discusses this in his book), but it will be very short, 10-25 years, certainly not 1000. What Emmett is cautioning against (I believe) is believing that the upcoming period of peace will be a literal 1000 years and also a "heaven on earth" like many Evangelical Christians advocate.

Brendan Triffett said...

Hello Paul OFS

I pretty much agree with your first point; I make a point of reading Luisa's writings not as something added to public revelation but as explicating or drawing out something that is already given to the Church in public revelation in the form of Christ.


Stephen Patton's book is very good on this point too.

Anyway, this thread is about the putative "era of peace". On my understanding, the Magisterium rules against a LITERAL heaven on earth prior to the final judgement etc. There are secular and supernatural versions of this idea; I will deal with the latter first. To say there will be time when there will literally be heaven on earth, where this "heaven" is understood as a supernatural gift from God, is problematic for several reasons. (1) It does away with the need for supernatural hope, (2) takes away the possibility of falling away from God (since in heaven no-one is in a position to fall away from God) (3) implies that the beatific vision is given as permanent gift to everyone who inhabits the earth in that time.

If there is an extended "era of peace" in the future, it cannot involve a generally granted beatific vision, or the removal of the possibility of falling away from God. There would still have to be an eschatological "not yet" in which we anticipate, in hope, the face to face vision of God.

Nor could this era of peace (if it occurs) begin with the physical coming of Christ (as opposed to a spiritual, Eucharistic reign of Christ). For when Christ reveals himself again publically and generally in bodily form, it will be in glory, and it will be the final judgement.

We must also rule out the chiliastic notion that the happiness granted in the era of peace will consist in excesses of physical pleasure.

As for the "secular" version of "heaven on earth" (think of Marxism, or John Lennon's "Imagine"), this directly contradicts the notion that God alone is our fulfilment, and that grace alone enables us to do good either individually or collectively. Again, it does away with the need for supernatural hope.

In sum: the era of peace, if it occurs, cannot be thought in secularist terms (that would be Pelagianism), in crudely hedonistic terms, or in "finalistic" terms (collapsing the eschatological tension that makes falling away from God possible and supernatural hope necessary).

In my view, the basic notion of an era of peace does not imply any of these (secularism, crude hedonism, "finalism") in and of itself. There are two arguments for this claim. The first argument proceeds by showing that there is no necessary connection between the general notion of an era of peace, and any of these heretical positions (I will not pursue that here). The second argument is a reductio ad absurdum. I provide an initial sketch of this argument below.

Brendan Triffett said...

Suppose that the notion of an era of peace is inherently problematic--that by its very essence it demands something against God's order and wisdom. In that case, God original plan for Creation did not include an extended era of peace (for God would not plan something against His order and wisdom). But surely, God's intention for Creation was for there to be perfect peace, and for an extended period of time. Therefore the notion of an era of peace is not inherently problematic.

One might respond as follows. It is true that God's original intention for Creation was for there to be perfect peace at all times. However, what God actually wills for Creation is different, given that there has been a Fall.

However, that implies either (a) that God is not able to ensure absolutely that there will be an era of peace, given the Fall and human freedom or (b) that God is not willing to ensure absolutely that there will be an era of peace on earth.

The problem with (a) is that this gives man the power to thwart God's original purpose for Creation. True, an individual man has the power to resist God's grace working in his individual life. But no man has the power to thwart God's providence at a general level, or God's ultimate purpose for mankind. The other problem with (a) is that it limits the infinite power of grace made available through the sacrifice of Christ and the indwelling of the Holy Spirit (as mediated sacramentally in the Church).

What about (b)? Why would God not be willing to ensure an era of peace? It could not be because such a thing is inherently disordered (that has already been refuted). The only possibility left is that God is not willing to ensure an era of peace at some point in history, because of man's current condition.

But this is not how the economy of grace works. In view of Christ's perfect life and sacrifice, and in view of Mary's perfect obedience, the Father is willing to make available all manner of graces, and man's current condition is not an obstacle to this.

Someone might say that "God is not willing to ensure an era of peace at some point in history, because of man's current condition--and this condition will never change in the right way, or to the right extent, to make way for the era of peace. God will not give such a gift (general peace) to mankind unless man is receptive to it. But man will never be appropriately and sufficiently receptive to it."

But this is a false idea. God has always been able to raise up holy men and women from out of a human race in the throes of rebellion. And it is for the sake of such as these that the era of peace will be granted. Their receptivity will be sufficient to bring about the reign of the Divine Will, since the Divine Will will itself be operating in them.

(Dr) Brendan Triffett

Brendan Triffett said...

I am open to any comments on the above, by the way. :)


Brendan Triffett said...

Dear Sr Marianne

Thanks for your helpful clarifications!
I agree we have to be prudent when it comes to private revelation.
I really like the idea that the ultimate mouthpiece of private revelation is the Church herself-if and when the Church accepts it as part of her living tradition. (I came across this idea in a book by Stephen Patton on Luisa).

I will keep your recommended book in mind; thank you!

God bless you too.

Anonymous said...


I see you continue to ignore the post from April 21st at 10:50. That post makes it clear that it is perfectly valid to believe in a coming period of Triumphant Christianity.

Paul OFS said...

Thank you for your clarification. I understand much better where you are coming from. As far as the idea of the period of peace being rather short, Exodus provides a good guide to this. Not much time passed from the miraculous deliverance of the Israelites until they made the golden calf. Human nature hasn't changed since Biblical times. Even during the era of peace, the temptation to sin will still be there and it won't take long for people to lapse back into sin. Look at how quickly St. Peter denied knowing Jesus, probably less than 12 hours after the Last Supper.
I have not read anything about Luisa's revelations or Fr. Iannuzzi's book, so I cannot comment about those. I'll wait and see what the Church ultimately decides on Luisa.

Emmett O'Regan said...

Stephen Walford has already demonstrated at length that the book you cited "The Teachings of the Catholic Church", has absolutely no authority. You will have to trawl through the debate on the MoG forum to find it if you don't have his book Communion of Saints. Besides, it was written well before the Church's teachings on millenarianism became fully explicit in the Catechism, when it was published in 1991. It includes the following passage, which rules out an extended period of triumphant Christianity such as that proposed by Fr. Iannuzzi (i.e. spiritual millenarianism):
"The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection. The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven. God's triumph over the revolt of evil will take the form of the Last Judgment after the final cosmic upheaval of this passing world." (CCC 677)
The Catechism teaches that the triumph of the Church on earth will be in its final Passover during the persecution of the Antichrist, not during an extended period of triumphant sanctity. The triumph is the way of the Cross, not the establishment of a millenarian style earthly kingdom. Besides, Christ taught that the end of the world will come immediately after the proclamation of the Gospel to the ends of the earth during the New Pentecost. So there can't be a gap of a spiritual millennium in between.

Anonymous said...


The 1952 book, The Teaching of the Catholic Church, bears the Nihil Obstat and Imprimatur. You can't discount it and neither can Walford.

Once again you are conflating Millenarianism with the era of peace. The section of the Cathechism you keep posting has nothing to do with an era of peace. It is talking about the second coming and the fullfillment of the Kingdom. By definition, a period of peace is not a fullfillment of peace. Triumphant Christianity and progressive ascendancy are two different things. There have been periods of Triumphant Christianity in the past and there may well be a period or periods of Trimphant Christianity in the future. Our Lady in an approved apparition at Fatima also promised that there would be a period of peace. I'll take her word over yours, Emmett.

If Father Iannuzzi is guilty of dabbling in spiritual millenarianism then you, Emmett, are guilty of the oppostite extreme: denying the period of peace.

Anonymous said...

to the April 21 10:50 poster where it says:
'In fact, at the approved apparition at Fatima, Our Blessed Mother used the very words "period of peace."'

As I posted before Our Lady technically said, "...some time of peace" as recorded by Lucia, not "period of peace". It has been translated as "period of peace" but as always things get distorted in translation.

People keep debating the era of peace, but where does the notion of an era of peace come from? Can someone please list here where we get the idea of an era of peace? I know some have misconstrued this from what Our Lady said at Fatima, but where else does this come from?

Greg J Cring

Emmett O'Regan said...

Thanks for stepping into the debate Greg!
Brendan, the Church rules out any kind of millenarianism, even mitigated or modified forms. Do you agree that the Catechism specifically focuses on the secular forms of millenarianism (i.e. Nazism and Communism) in its condemnation?

Anonymous said...



Even then, hours after the morning’s consecration ceremony, the Pope acknowledged in a public prayer to Our Lady of Fatima that the consecration which She had asked for is yet to be done. In his prayer, he drew Her attention once again to this certain group of peoples (the peoples of Russia) that has a special need of being consecrated – a group of peoples, he said: “for whom You Yourself await our act of consecration and of entrustment.”