Our Lady of Kérizinen (France)

1938 - 1965

By Pastor Rudo Franken:

For introduction:

From 1938 to 1965, Jeanne-Louise Ramonet is said to have had 71 apparitions of Mary and Jesus in a field near her home in Kérizinen (Brittany). The alleged apparitions were usually accompanied by messages. Since the time Jesus and Mary would appear together (June 1, 1956), they would reveal their hearts as united by a sword and would ask to spread the devotion to their "two Hearts united in the Holy Spirit" in the world . Christ and Mary would warn us of grave dangers threatening the Church, France and the world, but they would also assure us of a renewal that would be near if we repented. They would insist on the need to receive the Sacrament of Penance and Reconciliation and the Eucharist, on the practice of charity and on the importance of prayer, especially the contemplative Rosary.

Are these apparitions and messages authentic? What does the church authorities say about it?

Kérizinen is a hamlet near Plounévez-Lochrist between Brest and Morlaix where Jeanne-Louise Ramonet was born on October 7, 1910 into a simple farming family. She was the fourth of nine children. In her youth she had poor health. In 1936 she went on a pilgrimage to Lourdes and was partially healed on her return. This allowed her to return to work on the farm, which she had taken over after her parents died. She worked there until 1970. Since 1970, Jeanne-Louise has prayed the rosary with the pilgrims daily at 3 pm. She has always lived in Kérizinen. There she died on Sunday February 19, 1995 at the age of 84 years. Her body was laid to rest in the cemetery of Plounévez-Lochrist. A source promised by Our Lady in 1949 would not have sprung far from the "field of apparitions" in 1952. Numerous graces are said to have been obtained through this water.

In 1949, a simple glass house was built on the site of the apparitions by a woman who attributed her healing to Our Lady of Kérizinen. A statue of the Virgin Mary was placed in that house. In 1956 a small oratory was built to give the pilgrims a roof over their heads. In 1976 a large oratory was built around it. Since 1992 there is also a day care center. Every day at 3 p.m., the Rosary is prayed in the Oratory for the great intentions of the Church and the world and for the pilgrims, thus responding to the call that "Our Lady of the Most Holy Rosary" is said to have made on December 10, 1955.

Disclosure of the Apparitions:

It was not until 1943 that Jeanne-Louise Ramonet, on the advice of her confessor, began to record the words of the messages in writing. With regard to the apparitions of the early years, Jeanne-Louise has done her best to present the messages as fully as possible. The messages from May 12, 1955 are usually much longer and show more harmony and a better structure. Jeanne-Louise wrote down the messages she received, sometimes only after a few days, because she didn't have time before. The words were, as it were, etched in her mind, she said. On June 21, 1962, "Jesus" is said to have told her that she no longer had to make such an effort to remember everything. He himself would be her memory the moment she wrote it down. From September 15, 1938 to October 4, 1947, the alleged apparitions remained secret. She herself kept silent about the first apparition until the second apparition. Her confessor, to whom Jeanne-Louise confided her experiences from the second apparition (October 7, 1939), had ordered her to remain silent about this. This was not so difficult for Jeanne-Louise, because she was already reserved by nature.

After the apparition on October 4, 1947, Jeanne-Louise went to confession again and told the priest what she had heard and seen. A little girl heard that and immediately told this at school. Soon it was known throughout the village. On that message, some people came to the relevant field and asked questions to Jeanne-Louise. When a sick person was healed in May 1949, they prayed together every Sunday from then on, no matter how few people were there. As mentioned above, in December 1949 a simple glass house was built on the site of the apparitions by the woman who attributed her healing to Our Lady of Kérizinen. In the meantime, the diocese of Quimper and Léon had been informed of the apparitions in May 1949 by the newspapers that wrote about this "healing", and Jeanne-Louise was received on January 30, 1950 at the diocese of Quimper by Monseigneur Fauvel. It would take until October 12, 1956, before Monsignor Fauvel would issue the first ban.

Appearances until 1943:

At about eleven o'clock in the morning on September 15, 1938, while she was with her two cows in the field, Jeanne-Louise suddenly saw a flare a few meters above the ground. In this radiant golden light, which did not blind her, she saw a woman. She was young, about 17 years old, rather tall and unspeakably beautiful. Her eyes were the same color as her dress, a very soft and deep blue. Her feet were not seen; they were covered by her dress, which fell down in a wide white fold. Around her waist she wore a double white belt. A white cloak, held together at the neck with a rectangular gold buckle, covered her shoulders and fell below her knee. Her hair was covered with a shining white veil. Her eyes were fixed on the sky, her hands crossed in front of her chest. A white rosary hung from her arm. Jeanne-Louise was shocked by this appearance. Without realizing it, Jeanne-Louise had fallen to her knees. The woman said, “You will see me more often in the years to come; then I will tell you who I am and what I want. A new war threatens Europe. I will postpone it for a few months, because I cannot remain deaf to the many prayers that now rise to me from Lourdes and pray for peace”. After these words, the woman disappeared again. Jeanne-Louise had immediately recognized her as Our Lady. She would appear again in the same manner, in the same dress and in the same place as this first time. And each time, Jeanne-Louise was forced to kneel and fell into ecstasy. It is striking that Jeanne-Louise already knew at the 1st apparition that it was Our Lady who appeared to her. Why was she so sure? Appearances can be deceiving. And why should she not have to pass on this serious message? Had she only gotten this message for herself?

More than a year later, we record the 2nd apparition: October 7, 1939. Only then did the apparition tell Jeanne-Louise to tell her confessor this message, the message of prayer, sacrifice and penance that could shorten the war. and soon there would be peace again. At the 3rd apparition on December 7, 1939, the apparition predicted that the war would end by mid-October 1940, if its request was fulfilled. At the 4th apparition on December 24, 1939, the seeress was said to have been entrusted with a secret. At the 5th apparition on April 2, 1940 it was called: "The war will be long and hard if you ignore the messages I have brought you". At the 6th apparition in May 1940, the apparition confided to her: "You will suffer a lot because of these apparitions." At the 7th apparition on October 7, 1940, the apparition introduced itself: “I am Mother of Christ, so loved in your parish. I wish to be venerated and invoked in this place under the name of Our Lady of the Most Holy Rosary.” At the 8th apparition on May 5, 1941, the announcement was: “Soon Russia will assist in the war; that will be a hard blow to your enemies.” At the 9th apparition on May 2, 1943, nothing is said. So Jeanne-Louise would have remembered all these (now very briefly) messages and times of the apparition during these five years and wrote them down in 1943.

Appearances 1944-1948:

At the 10th apparition on February 2, 1944, the 'lady' said: "I can still ask so much for prayer and sacrifice, people won't listen to me anyway". At the 11th apparition on May 1, 1944, the "lady" wept. But around the end of the second world war there was no appearance at all, while in the run-up to the war and under the war it was such a fierce theme. At the 12th apparition on October 7, 1946, the “lady” said nothing, but it was written around the rosary: “Courage to those who faithfully pray the rosary. One day they will conquer communism." At the 13th apparition on October 4, 1947, Jeanne-Louise asked for the healing of several sick people as proof of the authenticity of the apparitions. According to the apparition, it was not prayed for enough. The apparition instructed Jeanne-Louise: “I instruct Monsieur B., your former confessor, to guide you spiritually from now on. Tell him to take steps to take over the office of your devoted and diligent pastor, as he will soon be unable to hold it.” This is a very strange message. Our Lady who would deal with appointments that fall under the bishop. Moreover, the timing of this 'lady' was very bad, because this pastor only had to resign in 1952 due to serious illness. During the same apparition, the 'lady' called for the foundation of an association of children of Mary, made up of women and girls, who commit themselves to praying the rosary daily in contemplation... “And then you will have the joy of seeing this parish again as she used to be”. A pious thought, full of nostalgia for the past. But to attribute such a thought to Mary?!

At the 14th apparition on October 7, 1947 and the 15th apparition on December 27, 1947, the “lady” again spoke of the danger threatening France. At the 16th apparition on February 7, 1948, Jeanne-Louise had to try for the last time to speak with her confessor. Apparently something had gone wrong. The confessor also had to provide proof of the authenticity of the apparitions from the 'lady'. The 'lady' again promised to give him the parish. At the 20th apparition on October 30, 1948, so 10 years after the start of the apparitions, Jeanne-Louise asked the 'lady' why she does no miracle in Kérizinen to prove her presence. “Why do you want to fathom the ways of divine providence,” was the reply. Strange that no sign is allowed here. In Lourdes and Fatima, the authenticity was confirmed by a visible sign. In this we see divine Providence. Before and after, the threats against France and the world continued. But if one listened to Kérizinen's "lady," all the world's problems would be solved.

1949-1955 - No chapel and no miraculous source:

At the 23rd apparition on August 6, 1949, the 'lady' suddenly wanted a chapel on that spot and Jeanne-Louise had to inform the pope of Mary's bodily assimilation into heaven, who also 'promptly' on November 1, 1950 as dogma was proclaimed by the pope. Only after the promulgation of this dogma should this message be spread in the world, because according to the 'lady' you should not stand in the way of the free action of the Church. Well, such a dogma really does not fall from heaven. Such a dogma is well prepared and is therefore known in advance to people who are somewhat informed. A very predictable prediction. At the 24th apparition on December 9, 1949, the 'lady' ordered Jeanne-Louise to go to the bishop to deliver the message: France would be spared disaster if the bishop organized prayers and pilgrimages in this place and to erect a chapel here. After 55 years there is still no chapel here, but there is an oratory, but that does not meet the request of the 'lady'. Nevertheless, the criminal court has not affected France in this very long interval. Towards the end of 1949, a simple glass house was built on the site of the apparitions by a woman who attributed her healing to Our Lady of Kérizinen. A statue of the Virgin Mary was placed in that house. It is striking that from that time there are no more apparitions until March 28, 1954, so more than 4 years. However, on July 13, 1952, a miraculous source would have sprung up close to the place of the apparitions, which the 'lady' would have promised on August 6, 1949. The question is to what extent we can speak of a miraculous source here. Have the healings been medically examined and found to be inexplicable? If that were the case, the documentation would certainly not be withheld from us. Since no reference is made to this documentation, we are justified in having fundamental doubts about this miraculous resource.

On March 28, August 7 and August 15, 1954, Jeanne-Louise said she had a vision of Mary with angels dressed in white singing the song: Assumpta est Maria in caelum (Mary was taken up into heaven). Maria is also said to have told her on August 15, 1954 that she could finally pass on the message of August 6, 1949 about her ascension to the Church. Isn't this a bit late? Wasn't dedogma declaration already on November 1, 1950? Or is this an imitation of Lourdes, where on March 25, 1858, Mary confirmed the dogma of 1854 by making her name known with the words: “I am the Immaculate Conception”. In Lourdes, however, the facts are very different from those in Kérizinen. From the 28th apparition on December 4, 1954, the 'lady' appeared on the roof of the glass house. Since August 15, 1954, the 'lady' also always appeared crowned. But on December 4, 1954, standing on the roof of the glass house, she wept bitterly and said nothing. Also at the 29th apparition on February 5, 1955, she wept and said nothing. At the 30th apparition on March 5, 1955, she came again with her request for a chapel and the celebration of the Holy Sacrifice there.

1955-1956 - Association and association:

At the 31st apparition on May 12, 1955, the “lady” performed the devil: “The devil uses his anger to prevent the recognition of my apparitions in Brittany. Yet I will conquer”. Moreover, in this first very long message, she said that there is no other place where she dispenses her supernatural graces in such fullness, and that to go against her is to destroy the only and last hope for the world. This is a very dangerous narrowing applied to the Church. The Church is of course much broader than Kérizinen and should absolutely not be identified with it, on the contrary: if you want to remain Catholic, you will have to be wary of this 'lady' who sells such talk. At this apparition, the 'lady' also gave further instructions about the association "Children of Maria" to be founded, which would only come into being in March 1977. Of course the Rosary is very important for the salvation of the world, as the 'lady' often pointed out, also at the 32nd apparition on October 1, 1955. But that does not make up for the other content of these messages. There is narrowing and deception and error. In this same apparition, mention is made for the first time of a consecration to the Sacred Heart of Jesus and the Immaculate Heart of Mary, which must take place in families, countries and the world, a consecration "to both of us in the Holy Spirit united hearts'. This union is so narrowly understood in the remainder of this apparition that the "Lady" comes to say: "In you, in the sanctified sanctuary of your souls, we will lay the foundation of our divine reign." Will Maria ever make such a statement? Will Mary not refer to her divine Son rather than speak of "our" divine reign? A little further on it is indicated that the Sacred Heart of Jesus and the Immaculate Heart of Mary both bore numerous wounds. Completely out of place: Mary bears no physical wounds!

At the 33rd apparition on December 10, 1955, the "lady" promised her blessings to those who support and defend the apparitions. She complained about the priests, who she thought were too cautious about this. Doesn't the Church warn us to be careful? Isn't it rather about Revelation itself? Doesn't the 'lady' here again betray her identity? At the 34th apparition on March 3, 1956, the "lady" reacted to the creation of the small oratorio on February 5, 1956. With great joy she said she would take possession of it. At the same time she urged Jeanne-Louise to urge the ecclesiastical authorities to celebrate the Holy Sacrifice of the Mass in reparation here.

1956-1962 - Joint apparitions, no visible sign, but episcopal ban:

The 35th apparition on June 1, 1956, the 1st time the "Lady" and the "Sacred Heart of Jesus" appeared together, emphasized the catastrophe that would hang over humanity. The "Sacred Heart of Jesus" said that it could only conquer with the "Immaculate Heart of His Mother": "The world must be saved, not by force, but by the spirit of our two Hearts". Jeanne-Louise then asked again for a sign: "Can you not perform a great miracle?" To this the 'lady' replied that she had already given so many graces and beneficences and signs in this place, but that she could do even more miracles if Jeanne-Louise and others would help her. Again the 'lady' cleverly got rid of it. On October 12, 1956, the first ban was issued by Monsignor Fauvel of the Diocese of Quimper and Léon. The 'lady' then naturally comforted Jeanne-Louise during the 36th apparition on October 14, 1956: “You suffer, my child, but look at me too, at this new wound in my heart, which bleeds so much ... I can only weep!” Again the 'lady' cleverly got rid of it. But at the 37th apparition on October 31, 1956, Jeanne-Louise seized her chance again: “Everyone expects a great miracle from you”. The 'lady' replied, "Only in times of fear and darkness will you discover the wonder of my presence in your midst." Jeanne-Louise was again sent into the reed with a bunch. No sign was given, but constant warnings of approaching calamity were not given to the devotion to the "united Hearts"

Appearance 38: 1/12/1957;
appearance 39: 2/16/1957;
apparition 40: 11-21-1957;
apparition 41: 5/24/1958;
apparition 42: 10-13-1958;
apparition 43: 4/28/1959;
apparition 44: 12-15-1959;
apparition 45: 5/28/1960;
apparition 46: 10/1/1960;
appearance 47: 2/18/1961:
apparition 49: 4/26/1961;
apparition 51: 10/7/1961;
apparition 52: 3-3-1962.

At the 43rd apparition, the Sacred Heart said: “My grace I will not distribute alone, but only through her (RF: the 'lady'); it is absolutely necessary. Therefore, see in my mother my addition, willed by God: your co-redemptrix”. This statement is an absolute fallacy. If the title 'co-redemptrix' is filled in like this, it is certainly to be rejected. It is Jesus who is absolutely necessary. Mary is the one who points to this absolutely necessary Jesus. So here Jesus would completely turn the matter around and refer to the absolutely necessary Mary. This does both Jesus and Mary great injustice. At the 44th apparition, the 'lady' said: "Because we love you so much and AVÉ Newsletter on Actual Apparitions March 2006 want your salvation, we so often repeat our apparition among you and accompany it with visible signs." Isn't a small number of apparitions enough to pass on this message? And to what visible signs would the "lady" allude? Why doesn't Jeanne-Louise interrupt her here, who has often asked for a visible sign? At the 47th apparition, the "lady" spoke of prophecies: "Prophecies are always graces that announce to you the threats of God and then comfort you, because they better show the effect of Providence." The "lady" here means not only the biblical prophecies, but also the prophecies of the present time. She fails to distinguish between false and true prophecies and thereby draws us on very thin ice. Would Maria ever do such a thing?

The 48th apparition on March 25, 1961 took place in the home of the seeress. The 'lady' came to comfort her again. Because what had happened? The bishop had issued a second ban the day before. At the 49th apparition, the “lady” called her messages revelations that should be considered a “Marian apocalypse, completely in accord with the secret revelation of Saint John.” Anyone who has only read the revelation of John superficially will see immense differences. At the 50th apparition on July 8, 1961, the "lady" returned to her desire for organized pilgrimages and to that end the lifting of the episcopal ban, which she said was the cause of much discord and greatly offended God.

1962 - Sacred Heart and Eucharist:

From Thursday, June 21, 1962 to Saturday, June 30, 1962, the "Sacred Heart of Jesus" appeared daily to Jeanne-Louise (53rd to 62nd apparitions): “During this Eucharistic week you will daily write down my words. You will no longer have to make an effort, as before, to remember them. I will be your memory to write them down”. I could imagine that Jeanne-Louise then thought to herself: 'He could have said that before'. Nearly 24 years had passed in which she had to work with her own memory. And from this moment there would still be more than 3 years to go. These messages from 'Jesus' are usually about the Eucharist. The message of June 29 was very long. At the apparition on June 30, the 'lady' also participated again.

1963-1965 - The end:

After this series of ten apparitions in ten days, there was no apparition for more than 7 months. When the 'Sacred Heart of Jesus' and the 'lady' reappeared on February 2, 1963 (63), the 'lady' said, among other things: “During his life on earth, Jesus lived as a human being in connection with God. That is why He also spoke words of life”. Christology is very narrow here. During the same apparition we hear from the mouth of 'Jesus': "O that I could be born again to renew my bloody sacrifice!" This may seem like a nice statement. In fact, however, this undermines the perfection of the sacrifice that Jesus has already made. During the 64th apparition on March 26, 1963, 'Jesus' said: “I wish that in this little shrine - which was so generously erected by sincere souls and where I have given so many signs of my eucharistic love - my Most Blessed Sacrament may be kept and H Masses are celebrated and reparative Communion is received.” What would "Jesus" mean by so many signs of his eucharistic love in this little oratorio? Not a single Eucharist has been celebrated, not a single Eucharistic adoration has been held. During the 65th apparition on March 30, 1963, “Jesus” gave a whole sermon about his suffering. During the 66th apparition on May 24, 1963, “Jesus” gave an entire sermon in defense of the “lady” and his relationship with her. At the 67th apparition on February 25, 1964, the "lady" said, "I am the way that leads to the Lord." Isn't it Jesus who is the way to the Lord, to God, to the Father? If the Lord Jesus is meant here, it would be good to also indicate this clearly. But even then you cannot say that Mary is THE way to Jesus, a good and safe way, but not THE way. The road to Jesus does not necessarily have to go through Mary.

Of the latest appearances: 14-31964 (68); 6/5/1964 (69); 4-12-1964 (70) and 1-10-1965 (71) at the very last apparition it can still be noted that the 'lady' ends her messages by stating “that the rosary prayer will resist the advancing forces of the evil ones that threaten humanity and without wars and revolutions will hasten the peaceful triumph of my Immaculate Heart, in peace, in the justice and in the love of Jesus Christ, my Son”. It's unbelievable. Suddenly there will be no more war, while the 'lady' (and 'Jesus' from 1956) has constantly warned against it from 1947 to 1960. That would be the punishment for refusing to listen to her messages. From 1960-1965, however, the messages of war are increasingly out of sight, while the messages of Kérizinen's 'lady' are still not listened to. And apparently in 1965 the view of the "lady" has changed completely, as she then dares to say that the victory of her "Immaculate Heart" will come without war or revolution. Who could this "lady" be who, given these completely contradictory claims, is absolutely untrustworthy? Can we Christians believe that the final victory will be won without pain or struggle? Peace has its price. And it was paid very dearly by Jesus Christ, the Son of God.

The ecclesiastical government:

On October 12, 1956 and on March 24, 1961, Mgr. Fauvel has therefore already issued a ban on the alleged apparitions and messages at Kérizinen. The "lady" calls this episcopal prohibition the cause of all dissension. Anyone who has carefully read the article so far will see through this 'lady' without any doubt. Nevertheless, it is good to dedicate a separate paragraph to the efforts of the ecclesiastical authorities to put a final stop to Kérizinen's heresy. VThe double prohibition by Mgr. Fauvel in 1956 and 1961 was not enough. His successor, Msgr. Barbu, also had to take the necessary actions, in 1973 concisely (A), in 1975 very extensively and well substantiated (B);

3.A. Documentation Catholique no. 1634 of 17/6/1973 page 593:

In "la Semaine gedeusese de Quimper et de Léon" of May 20, Mgr Francis Barbu, bishop of Quimper and Léon, issues the following warning: "Since the announcement in the press of 'pilgrimages to Kérizinen' may lead to confusion, the Bishop of Quimper and Léon like to remind - as he has informed everyone who questioned him about this - that he has always made his predecessor's decisions his own.-Forbidding priests and men and women religious to go to Kérizinen or to advise anyone to go there, - Expressly disapproving of any kind of devotion and worship in this place.” And the bishop cites his predecessor's warning of October 12, 1956, which further specifies: "The building that is there (in Kérizinen, in Plouvénez-Lochrist) was built despite our express written prohibition. No priest has received from us the authority to consecrate this building...” AVÉ Newsletter on Current Appearances March 2006 “The resignation of a bishop,” continues Mgr Barbu, “does not alter the ordinances he has issued for the benefit of his diocese. new bishop makes his predecessor's ordinances his own and asks that they be kept”;

3.B. Documentation Catholique no. 1682 of 7-21/9/1975 page 779:

The Journal of Quimper and Léon (July 26, 1975) has published the documents concerning “apparitions” in Kérizinen (Plouvénez-Lochrist, Nord-Finistère) which we reproduce below. The Congregation for the Doctrine of the Faith agrees with the conclusions of the Bishop of Quimper on the "Events of Kérizines". On July 2, 1975, the Bishop of Quimper received the following letter, signed by the Cardinal Prefect of the Congregation for the Doctrine of the Faith, which he thought it appropriate to inform the Christians of his diocese: Sacred Congregation for the Doctrine of the Faith Rome, 21 June 1975. Prot. N. 259/71 Your Excellency, The Congregation for the Doctrine of the Faith has carefully studied the report on the "Events of Kérizinen", which you asked to be drawn up and sent to it on February 27, 1975. this Decasterium but praise and approve the prudence and wise decisions of your Excellency. There is no doubt that in the future you will follow this matter with the same attentive vigilance, and in the same spirit you will make the necessary decisions for the time being, which, as you know, belong to your episcopal competence in this matter. Please accept, Your Excellency, the expression of my religious feelings and respectful devotion in the Lord. Signed: Franc. card. September, pref. To His Excellency Mgr Francis Barbu, Bishop of Quimper and Léon.

Why this Roman intervention? As Cardinal Seper points out in his letter, it falls to the bishop to pass judgment on the pretended supernatural events taking place in his diocese as it falls to him to watch over the faithful observance of the canonical precepts pertaining to the divine worship (can 1261). By virtue of this responsibility due to them, Mgr Fauvel, twice, the 12th of October 1956 and the 24th of March 1961, then Mgr Barbu, the 20th of May 1973, prohibited any kind of devotion or worship in Kérizinen and in particular to priests, male and asked women religious not to go to this place. There have been those who have challenged these decisions and appealed to a higher authority. Indeed, the prefect of the Congregation for the Doctrine of the Faith wrote to Mgr Barbu on March 28, 1974: “The Congregation for the Doctrine of the Faith has recently and repeatedly been consulted on the alleged apparitions of the Blessed Virgin to one of the faithful in your diocese. .." Hence the cardinal prefect's question: "Since our Decasterium is not provided with accurate and objective information on this subject, I allow myself to turn to your Excellency. Would you be so kind as to send us a note regarding the "facts of Kérizinen", as well as informing us of your personal opinion and the measures you may have been compelled to take. This information will enable the Congregation to determine its attitude with the greatest prudence.” In response to this request, the Bishop of Quimper, with the help of exegetes and theologians, has prepared a rather extensive report, accompanied by an important file of evidence. On February 27, 1975, this report was handed over to the Congregation. It has been studied with all the more care because in the meantime another file, prepared by proponents of the apparitions, had been presented to the Secretariat of State and forwarded by it to the same Congregation. New Episcopal Warning Against "Churches"

Last March, the association of Friends of Kérizinen announced through the press that it would "soon build a chapel of 1200 m²" and an extensive propaganda campaign was launched to collect the necessary funds to benefit this project. I have not again wanted to intervene before receiving from Rome the answer to the report I had sent to the Congregation for the Doctrine of the Faith. This answer fully agrees with the attitude of Mgr Fauvel and mine and places this question within my own episcopal competence. also invites me to follow this matter with the same vigilance and to take the necessary measures in the same spirit, therefore I consider it my duty to intervene again and to define precisely the position of the bishop responsible - with regard to to the pretended apparitions of Kérizinen; - regarding the chapel one wants to build; - regarding the message and which they distribute there; - and with regard to the worship that one wants to introduce there:

  1. As I have already done in my communiqué of May 20, 1973, adopting the position of my predecessor, I expressly reject any form of devotion or veneration at this place. Priests and men and women religious in particular are forbidden to go there or advise others to go there.
  2. I express my strongest opposition to the construction on this site of the planned building, whatever it is called (chapel, oratory, shelter).
  3. I warn the faithful against the pretended "Messages of the Sacred Heart and of the Blessed Virgin" being spread in this place. They are not such as to promote a strong and authentic Marian devotion, the requirements of which Pope Paul VI laid down in his Apostolic Letter of February 2, 1974. A Quimper, July 12, 1975. † Francis BARBU, Bishop of Quimper and Léon.

Why this strictness? It is not a matter of rejecting the veneration of Mary nor of minimizing its place in the economy of salvation, but rather of protecting the faith and devotion of the faithful from exaggeration and dangerous derailments...

  • The Precise Guidelines for Discernment In his Apostolic Exhortation Marialis Cultus (February 2, 1974), Pope Paul VI sought to draw the attention of the Pastors of the Church to some erroneous aspects of Marian veneration. No. 38 of the exhortation is worth quoting in its entirety, for it gives us precise guidelines for an authentic distinction of Marian piety: narrow-mindedness that obscures the person and mission of Mary. It also warns against certain derailments of veneration, such as superficial credulity, which replaces serious commitment with purely external practices and easy confidence, and also sterile and ephemeral sentimentalism, so foreign to the style of the Gospel that, on the contrary, calls for unceasing and actual care. We repeat this warning: such forms of devotion are not in accordance with the Catholic faith and should therefore have no place in worship. A vigilant prohibition against these errors and derailments will make Marian devotion stronger and more authentic, that is to say firm in its foundations. The study of the Bible and of Church records must take precedence over an overly curious interest in the latest miracle reports. Objectively in its historical context, one must remove all that is clearly false and legendary, according to the doctrinal content; hence the need to avoid one-sided representations of the person of Mary, which, by the excessive emphasis on one aspect, obscure the whole of her evangelical face; finally one should be transparent in motivation and remove every petty interest from the sanctuaries”. One could take any of these points indicated by the pope and study Kérizinen's fact in this light. It will suffice to underline a few more characteristic points.
  • Lack of foundation and historical objectivity Everything about Kérizinen's facts rests on a single testimony, that of the pretended seeress (apparitions, messages, etc.). No doubt today she feels surrounded and supported by zealots who, like the Friends of Kérizinen, have taken up the organization of the pilgrimage and the dissemination of the messages. Others who claim to be theologians if need be, but irresponsibly and without authority, often anonymously moreover, try to promote the cause of the apparitions in order to justify their vision of the world and their choices. And that is mixed with a certain piety of feeling that one cannot simply condemn, but also cannot approve because of the ambiguity in which this phenomenon develops. Should time be allowed to do its work on the difference, as Gamaliel suggested with the Church beginning to grow (Acts 5:34-39)? Could it not be admitted that this is a form of piety that suits some and that, by virtue of the pluralism that is so practiced in the Church today, this piety can be freely practiced? It is therefore for everyone to know whether this form suits him, as with the pilgrimages to Lourdes for example, which are not imposed on anyone as an obligation. Unfortunately, the messages do not present their requests as something noncommittal, but as a new revelation, the acceptance of which is absolutely indispensable for the salvation of the world and which must mobilize priests and bishops to avert the storm of divine justice (cf. e.g. the message of 2/18/61 and other passages). Any silence of those responsible is interpreted as an approval, not only of such a form of devotion as the rosary, but of the “Kérizinen fact” in its entirety, with apparitions and messages: I have gained experience with it in the five years of silence which I observed at the beginning of my episcopate. Among the proponents of these apparitions, one also finds a suspicious aspiration for the miraculous and a stubborn will to have the supernatural character of these phenomena recognized by the Church at all costs. This will is also expressed in the tendentious explanation of the silence of those responsible who let them do their own thing (and thus approve it?) and in more and more forms of pressure (letters, libels, actions for signatures, sending petitions, etc.) ) and in accusations against those responsible in the Church, especially against the Bishop, who is accused of resisting the Blessed Virgin”. Hence, along the same lines, the threats that are placed upon him of all the punishments contained in the messages, or the responsibility that is charged upon him for today's moral decay, on the understanding that a simple approval on his part would suffice to save the world. What a file of revelations one could thus produce! So, accepting the reality of the alleged apparitions at Kérizinen. would require a good dose of credulity resting on too shaky a foundation and suspect by the opposition to the decrees of the responsible bishops and by the activities of the unquestioning proponents, who determine with calm certainty that everything that takes place there ( apparitions, messages, source, miracles, conversions, etc.) is of a supernatural order and of divine origin. Didn't one of the publishers of the messages give his brochure the title: Messages from Heaven Given at Kérizinen? Precisely. In order to make a better judgment, the study of the "messages" is of paramount importance, since their "theology", if you could call it that, underlies the whole phenomenon.
  • Errors and Ambiguities of the “Messages” These “messages” presented as direct revelations from the Sacred Heart or from the Blessed Virgin, simply and faithfully transcribed by those who received them, must be judged with the utmost doctrinal and pastoral rigor . When one studies these carefully and takes into account the literary genres in this work which have evolved over the 27 years separating the last message (October 1, 1965) from the first message (September 15, 1938), these apparently answer do not meet the requirements recalled by Paul VI and, therefore, the devotion practiced in this place and the veneration that one wants to introduce there are not in accordance with the Catholic faith and should not be favored by those responsible in the Church. We cannot here reproduce the extensive study submitted to the Congregation for the Doctrine of the Faith for review, but we will underline the main points raised in the conclusion of this study:
  1. Kérizinen's pretended heavenly messages, given as direct revelations from the Sacred Heart or from the Blessed Virgin, refer only to themselves and to the devotional practices they wish to introduce. In doing so, they divert from the Gospel and from authentic revelation as redefined by the dogmatic Constitution of the Second Vatican Council on “Divine Revelation”.
  2. These messages center every hope of salvation on Kérizinen and his shrine (more than 25 references in this sentence), for only through the establishment of the veneration of this place will salvation be bestowed on the world. In doing so, they divert people from the Church, which is authentically mandated only by Christ, as the Council's Constitution on the Church puts it: established in this world as a visible institution which He sustains continually and through which He imparts grace and truth to all” (n. 8).
  3. These pretended messages develop a suspicious eschatology (particularly in the second part: 1955 - March 1962): they link the attainment of salvation with devotions, which are in themselves absolutely noncommittal, they promote a theology based on imagination and sentiment and a individualistic and floaty spirituality (especially in the third part: June 1962 - end). In doing so, they divert the attention of Christians from the real world problems and from the engagement in daily life. They thus go against the recommendations of the Council ...
  4. The representation of a God as a ruthless judge and terrifying avenger (part 2) and of a weeping and sentimental Christ (part 3) obscures the authentic revelation of the God and Father of Jesus Christ our Lord, as we know it through the Gospel and the entire New Testament. And that, to the greatest misfortune of believers and unbelievers.
  5. The overvaluation of the mission and role of the Blessed Virgin, who now takes the place of her Son to announce a new revelation, now makes up for the shortcomings of the Holy Spirit, then ascribes to herself the mission of the Church alone , obscures the whole of her evangelical picture, a serious flaw about which the Holy Father warns us. No doubt one can find a statement or sentence here or there that would call for a little more nuance, but this here is the deeper whole of these pretended messages. If it were merely the story of a spiritual experience of a devoted Christian of Leon, consecrated to the Blessed Virgin, one could tolerate the approximations of language, but if presented as direct revelations from the Sacred Heart or from the Holy Virgin, one cannot accept it because of the errors and ambiguities that lead to the falsification of the teachings and to the obscuration of the person and mission of Mary. Those who carry these messages and work to promote the worship based on them may be doing so in good faith, and then they are excusable, but this is a disastrous work among the people of God. The Pope's recent Apostolic Exhortation on Marian Veneration reminds responsible pastors of the need for constant vigilance, both doctrinal and pastoral, that cannot be satisfied with good intentions. Praying the Rosary is certainly a recommended and commendable practice, but in a context such as Kérizinen's, it does not favor the progress of the faith. The Christian faith is not sentimental in nature. It is the reception of Jesus Christ, of his Gospel, of his Church. Following the example of the Blessed Virgin herself, who gave us only one piece of advice in the Gospel, that which she gave to the servants of Cana: "Do whatever he tells you". Could those who have been led astray by these pretended revelations, but open their eyes to the one and only truth of Jesus Christ, who puts the Blessed Virgin not aside but in the right place, instead of shutting themselves up in a ghetto with no opening or without exit. And that they reflect on these strong words of Saint John of the Cross, an authentic mystic, moreover a Doctor of the Church: "Giving us his Son, as he did, who is his last and final Word, God has has told us all at once, and has nothing more to say to us.” It is the teaching of Saint Paul to the Hebrews… Let us conclude, then, by saying that under the New Law, if we desire visions and revelations, we not only commit folly, but also offend God, because thereby we have not fixed our eyes only on Christ, but seek something new…” (The Ascent of Carmel, II,20) † F. BARBU, Ev

Important dates of Kerizinen

October 7, 1910: Birth and baptism of Marie Jeanne-Louise Ramonet.
February 14 to March 27, 1927: Epidemic of typhus, death of Mother Ramonet, of Joseph and Euphrasie Ramonet, brother and sister of Jeanne-Louise.
July 2, 1930: Death of Father Ramonet.
September 1936: Pilgrimage to Lourdes. Improving the health of Jeanne-Louise.
September 15, 1938: First "apparition of Mary".
October 7, 1939: Second "apparition": at the request of "Maria", Jeanne-Louise opens up to her confessor.
October 5, 1947: The apparitions are made public.
May 1949: First 'healing' (Mme Pauline le Goff, Lanhouarneau). The diocese of Quimper et Léon is informed of the apparitions by the newspapers reporting on this 'healing', although Jeanne-Louise continues to deliver the messages local clergy passed on. Pilgrims place an earthenware statue of Mary at the site of the apparitions.
August 6, 1949: Our Lady promises a miraculous source.
December 1949: On the site of the apparitions, a simple glass house is built in gratitude by a woman who attributed her healing to Our Lady of Kérizinen.
January 30, 1950: Jeanne-Louise is received by Monseigneur Fauvel at the Diocese of Quimper.
July 13, 1952: The miraculous spring springs up.
December 8, 1953 and three times during the Marian Year
1954: «Dance of the Sun»
August 15, 1954: "Maria" appears, crowned with a diadem.
December 4, 1954: "Maria" cries for the first time.
1955-1956: Mystical Communions of Jeanne-Louise.
April 3, 1955: Rain of rose petals on the site of the apparitions.
October 1, 1955: First claimed appearance of Christ and Mary together.
February 5, 1956: The Little Oratory is completed; it has been consecrated in private title.
1956: First image of Our Lady of the Most Holy Rosary.
October 12, 1956: Monsignor Fauvel's first ban.
1958: For the first time, the "appearance of the united hearts of Jesus and Mary" is depicted in a painting.
March 24, 1961: Monseigneur Fauvel's second ban.
October 1, 1965: Last "apparition" of Jesus and Mary in Kérizinen.
1968: First edition of the 'messages'.
June 14, 1969: The Vicariate of Rome approves the prayer of consecration to the two united Hearts of Jesus and Mary.
November 10, 1972: Foundation of the association «The Friends of Kérizinen».
Early 1973: Improved well construction.
May 20, 1973: Third Ban (Monsignor Barbu).
August 1973: A United Hearts medal is minted.
1974: Pilgrims' plea to Monsignor Barbu.
December 28, 1974: Jeanne-Louise is summoned by Monseigneur Barbu to the presbytery of Plounevez-Lochrist for an interview, which will last three quarters of an hour.
February 27, 1975: Monsignor Barbu sends the Congregation for the Doctrine of the Faith a dossier on Kérizinen.
April 22, 1975: Reverend Father Triclot sends the Congregation for the Doctrine of the Faith a dossier on Kérizinen.
July 12, 1975: Fourth Ban (Monsignor Barbu).
September 12, 1976: Laying of the foundation stone of the great oratory.
March 1977: Spontaneous formation of Kérizinen's Children of Mary group.
September 11, 1978: First 'United Hearts' statue.
September 17, 1978: Consecration of the great oratory, in the presence of more than 12,000 people.
October 7, 1979: Consecration of the windows of the Oratory.
February 19, 1995: Jeanne-Louise dies at the age of 84.

source reference:

Avé Newsletters from the 'Foundation Frequently', about Current Apparitions of March 2006 by pastor Rudo Franken, for which I thank you.

The apparitions have not been approved by the Holy See in Rome.