Fr Albert Cutie presents in this episode the Congregation for the Clergy. The Congregation for the Clergy is the new title given by Paul VI to the "Sacred Congregation of the Council", in the Apostolic Constitution Regimini Ecclesiae Universae dated August 15, 1967. The history of this Congregation goes back to the Sacra Congregatio Cardinalium Concilii Tridentini interpretum, instituted by Pius IV in the Apostolic Constitution Alias Nos dated Aug. 2, 1564, to ensure a correct interpretation and the practical observance of the norms issued by the Council of Trent. Gregory XIII increased its functions and Sixtus V entrusted to it the revision of the acts of provincial councils and, in general, the task of promoting the implementation of the reforms established by the Council of Trent. With the passage of time, the task of interpreting the canons of the Council of Trent ceased and the vast competence of this Dicastery was gradually transferred to other Congregations which had been created in the meantime. However, the Dicastery has kept its historical name of "Sacred Congregation of the Council" until December 31, 1967. Before being given its new title and role, which were established by Paul VI in the above-mentioned Apostolic Constitution, the tasks of the Congregation were enumerated in can. 250 of the Code of Canon Law. Father Albert Cutié has the special privilege of entering millions of homes throughout the world each day with his television and radio talk shows, newspaper advice columns, and self-help books. Father Albert is a priest of the Archdiocese of Miami, where he is the General Director of Pax Catholic Communications (home of Radio Peace in Miami) -- a media organization dedicated to using the latest technologies in bringing a message of faith, hope and love to today's world. Escuche a Padre Alberto en Radio Paz 830 AM Pax Catholic Communications www.paxcc.org www.radiopeace.org www.radiopaz.org www.fralbert.com

Part II The main thing I would like to point out is that the Holy See does not ordinarily take a position of its own regarding supposed supernatural phenomena as a court of first instance. As for the credibility of the "apparitions" in question, this Dicastery respects what was decided by the bishops of the former Yugoslavia in the Declaration of Zadar, April 10, 1991: "On the basis of the investigations so far, it can not be affirmed that one is dealing with supernatural apparitions and revelations." Since the division of Yugoslavia into different independent nations it would now pertain to the members of the Episcopal Conference of Bosnia-Herzegovina to eventually reopen the examination of this case, and to make any new pronouncements that might be called for. What Bishop Peric said in his letter to the Secretary General of FamilleChretienne, declaring: "My conviction and my position is not only non constat de supernaturalitate, but likewise, constat de non supernaturalitate of the apparitions or revelations in Medjugorje", should be considered the expression of the personal conviction of the Bishop of Mostar which he has the right to express as Ordinary of the place, but which is and remains his personal opinion. Finally, as regards pilgrimages to Medjugorje, which are conducted privately, this Congregation points out that they are permitted on condition that they are not regarded as an authentication of events still taking place and which still call for an examination by the Church. Letter to Bishop Aubrey Mystical Phenomena. The presence of remarkable phenomena is for many sufficient evidence of the validity of an alleged apparition. For others the judgment by local Church authority that there is no evidence of supernaturality at a site suggests fraud, mental illness or the demonic. The Church for her part, however, takes great care before affirming the certain supernaturality or non-supernaturality of phenomena, as the Roman statements given above show. There are likewise few examples of outright condemnation. When they do occur it is usually on the basis of doctrine which is contrary to the faith. The reasons for such caution are rooted in the Church's common teaching. St. Thomas Aquinas and St. John of the Cross both assert that as a general rule mystical phenomena (whether in the lives of saints or in apparitions) are the work of the angels. Unless God Himself needs to act to immediately produce an effect (such as to create out of nothing or to infuse sanctifying grace into the soul), He works through creaturely instruments. Thus the intellectual lights granted in contemplative prayer, the visions and locutions of private revelations, the levitations of the saints, the ecstasies of mystics and visionaries, and most external phenomena associated with mysticism, are produced by the angelic nature. Since both good and evil spirits possess the angelic nature the presence of such phenomena alone is an equivocal sign of authenticity. This means that a great deal of unexplained phenomena can occur without indicating positively that the event is from God. This is why the Church looks, among other things, for evident supernaturality, that is, for effects beyond the ability of men or angels which can be attributed to God alone.