View the orginal document in Spaniah on the Archdicoese of Salta website
Declaration Regarding the Question of the Hill
Monday, 7 April 2003
A Messrs.. Priests, Deacons, the Religious men and women, the nuns of the Monastery of St. Bernard and Mrs. Maria Livia Galliano Obeid.
To the greater glory of God, Our Lord and the Blessed Virgin, our Mother.
1. The Priests' Council meeting held on November 5 2002 addressed the issue of alleged revelations of the Blessed Virgin Mary Mrs. Livia Galiano Obeid and the spiritual movement aroused around the shrine built in the Cerro to the visiting the faithful, especially on Saturdays.
According to information sent to me by Mrs. Maria Livia writing; Spread 10 years this reality born in 1990 and had a very strong extension from the construction of the chapel in 2001. In fact, each week brings together many faithful, some coming from other places to pray. In addition, there were imposed seeking healing hands (today is a gesture of "touch" the sick or the faithful who asks).
2. The nuns of the Carmelite Monastery of St. Bernard is no stranger to the dissemination of this devotion that has been installed in our archdiocese, and that seems to require a pastoral allowing discern and guide it. Books, videos and other proposals devotional, published and broadcast from the Monastery attest that what (some publications made even without proper authorization church). In fact on the books published reads "is distributed as follows:" Carmelites Descalzas- Caseros 73-Salta- Argentina (4400) Tel (0387) 431-0092.
What seen, heard and shared with priests, religious and laity and studied with the Episcopal Council and the Commission set up to this question, allow me, after a more than enough time waiting and prayer, to assert the following:
II. THE FACTS
3. It is the pastoral existence of the chapel in honor of the Blessed Virgin at Cerro commonly called "Tres Cerritos," as a place that calls to prayer of the faithful.
A movement organized around this phenomenon is clearly recognized. Indeed, a large group of people working on the arrangement and refurbishment of the site, in organizing the meetings, the spread of devotion distributing prints, publications, etc.. This requires the accompaniment of discernment, and the task of this authority Archdiocesan by the size you buy.
4 .- It is alleged that in that place the Blessed Virgin Mary offers her maternal closeness in a special way and invites confidence by offering special thanks (healings, spiritual peace, etc.). . The testimony of many guarantees that there there is a nice climate of prayer and meditation.
5 .- The presence of Blessed Virgin Mary would close through the mediation of the Lady Maria Livia Galliano Obeid who would have two different charisms: charisma revelation closed and the gift of healing. It delivers messages to the faithful supposed to be entrusted by the Blessed Virgin Mary to the seer to third parties (individuals or groups).
6 .- there is talk of the future construction of a shrine in honor of Our Lady, a workshop and a home for elderly priests.
7 .- To answer this I have formed a committee comprised of three members Archdiocesan. They are: Msgr. Oscar Mario Moya, R.P. John Shack sj and MOP. Wenceslao Agüero sdb. It is the task of this commission accompany pastorally, study and evaluate what is happening around the shrine.
III. ASPECTS DOCTRINE
8. These facts simply enunciated seem propose four questions:
1 .- What is the revelation? What are private revelations?
2 .- What is faith?
3 .- What is the charism of healing?
4 .- What conditions are necessary to build a temple?
A. The revelation - private revelations 
"Because in us, as we gave His Son, which is a word over and who has no other, we talked all along and once in this single word ... Because what we talked about earlier in the prophets parties has already spoken in Him, giving us the whole, which is His Son. Therefore, we now wanted to ask God, or want any vision or disclosure not only would make a foolishness, but that will affront to God, not putting their eyes completely in Christ, without wanting one thing or another novelty "(SAN JUAN DE LA CRUZ, Ascent to Mount Carmel, 2.22, quoted in the adjacent 65).
9. We must distinguish, according to the doctrine of the Church, between "public disclosure" and "private revelations" and warned that there is a difference between the two not only of substance but of degree.
10 1. The Public disclosure designates revealing action of God to all mankind that has found its literary expression in the two parts of the Bible: the Old and New Testament.
11. It's called "revelation" because in it God has made himself known to the men gradually to the point he himself made man, to attract and to collect Yes Yes everyone through the Incarnate Son, Jesus Christ .
This is a vital process in which God is about to humans
A. What is absent through communications intellectuals,
B. As it relates to the total man,
C. Process in which he also expressed content that deal with intelligence and understanding of the mystery of God.
D. Vale for all times and finds its compliance with the life, death and resurrection of Jesus Christ.
E. It teaches that the Public disclosure has ended with the death of the last of the apostles, and from there the Church is linked with the history of salvation and the word of the Bible and interprets it ensures that history.
F. "While the disclosure is finished, it is not completely spelled; Correspond to the Christian faith gradually understand all its contents in the course of the centuries "(CATIC 66). Who guide growth of this work is understanding the Holy Spirit. 
G. The Second Vatican Council identifies three key ways through which is the guidance of the Holy Spirit in the Church and, consequently, the "growth of the Word":
- Through meditation and the study of the faithful,
- Through the deep knowledge, which derives from the spiritual knowledge,
- Through the preaching of "the bishops, successors of the Apostles in the charisma of the truth" 
H. - The revelation reaches its culmination in Christ, Truth that saves. "We need to be announced Christ to all peoples and all men and well revelation comes to the ends of the world." The Lord Jesus Christ commanded the apostles to preach the Gospel all men as the source of all saving truth and the whole standard of conduct, and informing property divine. " 
I. - The transmission of the Gospel according to the Lord's command, was made in two ways by the apostles: oral and written. They entrusted the task to his successor to transmit until the end of time. This transmission alive, held in the Holy Spirit, is called tradition as distinct from the Scripture but closely linked to it 
12. 2. The private revelations:
1. The Church accepts that may exist,
2. Its role is not to "complete" the final revelation of Christ, but to help live more fully in a certain historical period,
3. The authority of private revelations is essentially different from the only public revelation: it requires our faith, those were the only requires the person who actually received any .
4. The criterion of truth and value of a private revelation is its orientation to Christ. When she separation of Christ, when it becomes independent or, even worse, when you spend as another and better plan of salvation, more important than the Gospel, then it certainly comes from the Holy Spirit, who guides us into the interior of the Gospel and not outside of it.
5. What is the theological category of private revelations? St. Paul teaches: "No extinguished the action of the Spirit; Not despised the prophecies; Test everything and sit with the good "(1 Thess 5.19-21). The gift of prophecy has always given in the Church. It has been considered. The prophecy in the Bible does not mean to predict the future but to explain the will of God for the present, which shows the right path for the future.
6. What about the anthropological structure of private revelations? The theological anthropology distinguishes between three types of perception or "vision": the vision with the senses, ie bodily external perception, the perception interior and spiritual vision (visio sensibilis, imaginative, intellectualis). If we were dealing with a case of visions would be perceived inside or imaginative vision, which matches an external element, suprasensible, with the subjective element that reflects the experience. Therefore, the discernment of the Church to interpret the phenomenon of vision certainly appears necessary, since the risk of subjectivism is much higher. This requires that the Church in its research study very carefully the phenomenon and utilize the help of science (which has not been excluded psychology) to get a more objective approach to reality.
13. 3 .- RELATIONSHIP between public disclosure and private revelations.
At the risk of repeating remember:
We accept the existence of private revelations. It recognizes its existence the Catechism of the Catholic Church (no. 67) who teaches some of them have been recognized by the authority of the Church. Its function is to assist the Revelation of Christ live in a particular time in history.
14. It should be clear that the authority of private revelations is essentially different from the only public disclosure.
1 .- The Public disclosure
2 .- The private revelation
A. It requires our faith because it through human words and mediation living part of the Church, God speaks to us.
A. It helps faith and is not mandatory to use it. "There must be a concurrence of Catholic faith to revelations, it is not even possible.
These revelations demand rather an ack of human faith; According to the rules of prudence, which we introduced as probable and credible godly. " (Card. Prospero Lambertini).
B.-certainty that God speaks gives me the assurance that I find the truth, and thus a certainty that there can be any other form of human knowledge. It is the certainty on which building my life and to which I hope to die
B. The criterion of truth is a guide to Christ himself. When she separation from him, when it becomes independent, or even more, when you spend as another and better plan of salvation, more important than the Gospel, then it is certainly the Holy Spirit, who guides us into the interior of the Gospel and not outside of it.
C. What elements contains the ecclesiastical approval of a private revelation?
A) That the message in question contains nothing that goes against the faith and morals;
B) That it is lawful to do so publicly
C) That the faithful are allowed to give their commitment to prudently.
God reveals speaking to the men as a friend "to be invited to communicate with them and receive them in your company," says the Catechism of the Catholic Church, and continues "the appropriate response to this invitation is the faith" (142).
By faith, man completely submits his intellect and his will to God. With his whole being, the man gives his assent to God who reveals. This response is called by Scripture "obedience of faith."
16. What is obey in faith? . It is subject to the word freely heard, because its truth is guaranteed by God, Truth.
Who believes? . Only God. The Catechism teaches that "we must believe in no one but God the Father, Son and Holy Spirit" (178). This is because "believe" involves a dual reference to the person (whom I believe) and the truth (I think): to speak the truth because trust the person testifying. With this in mind we note the strength of the following statement the Catechism: "Faith is first and foremost a personal commitment of man to God" (the person) and is at the same time, and inseparably free assent to the whole truth that God has revealed (reference to the truth) "(150) .
This reference to God the Father comprises a reference to Christ (151) and the Holy Spirit (152).
17. Faith, which is a grace, it is also a human act. Although a bit long, it is worth transcribing the full text of the Catechism No. 154: "It is only possible to believe by the grace and inner aid of the Holy Spirit. But it is equally true that belief is an act authentically human. It is not contrary to freedom or to the intelligence of man reliance on God and adhere to the truths revealed by Him. Already in human relations is not against our own dignity believe what other people tell us about themselves and their intentions, and provide confidence to its promises (for example, when a man and woman are married), to go well in communion with one another. It is even less contrary to our dignity submit the full faith submission of our intelligence and our commitment to the God who reveals himself, and thus in intimate communion with Him. ".
18 .- Faith is a true because knowledge is based on the Word of God but tries to understand why finding that raises trying to better understand what it has been revealed. It is a free event. No one should be forced against their will to embrace the faith because the act of faith is voluntary by nature.
19 .- Faith is a personal act. But it is not an isolated act. Nobody can believe alone. Nobody has the faith itself, as nobody has given life to himself. Every believer is a link in the great chain of believers. The Church is the first to create, and thus leads and feeds my faith.
20 .- The salvation comes only from God; But since we received the life of the faith through the Church gives us the baptism, and she is our mother, because it is our mother, is also the educator of our faith. She teaches us what we should believe and educates us in the faith.
Why you believe God? . Because of the authority of God who reveals and can not deceive or fool. "However, for the tribute of our faith was in accordance with reason, God has willed that helps interior of the Holy Spirit is accompanied by evidence outside of his revelation. The miracles of Christ and the saints, the prophecies, the spread and the sanctity of the Church, their fertility and their stability, are some signs of revelation adapted to the intelligence of all motives of credibility showing that the consent of the faith is not in any way a movement blind to the spirit "(156).
21 .- According everything up here said, summarizing what taught by the Church in its Catechism, the Christian faith gives its consent to what the Church teaches as an expression of the Public disclosure and which is contained in Scripture and Tradition is illustrated and explained in his teaching.
22 .- What is the content of private revelations may not require the same level of commitment. Indeed, the Church is pronounced only from the pastoral prudence and as already indicated in No. 14 of this report, page 4.
23. Charisma C. cure
It is a somewhat new phenomenon and as such recognized by the Church, the multiplication of prayer meetings whose purpose is to get God's healing, or better cures. It proclaims healings performed, as well suscitándose hopes that the same phenomenon is repeated in other similar meetings and calls for an alleged charisma of healing.
24. What this says about the Holy Mother Church?
The Congregation for the Doctrine of the Faith, with the approval of Pope John Paul II and by his order, has published on 14 September 2000, an Instruction on Prayers for obtaining God healing.
It teaches us, first, the meaning and value of the disease and the cure in the history of salvation.
25. In the Old Testament shows that, "if it is true that suffering has a sense as a punishment when it is connected to the fault, it is not true, however, that all suffering is a consequence of the nature of guilt and punishment ". The suffering of the righteous is a test.
The disease is seen as an evil. While it may have positive aspects, for example, to be the occasion for conversion of life; An evil remains.
26. The New Testament shows Jesus in a constant contact with the sick, "Jesus walked all towns and villages; By teaching in their synagogues, proclaiming the good news of the Kingdom and healing every disease and every infirmity "(Mt 9.35 ; cf. 4.23). The cures are a sign of his messianic mission, the apparent victory of the Kingdom of God on all kinds of evil, and become a symbol of the healing of the whole man, body and soul, since it serves to demonstrate that Jesus has the power to forgive sins (cf. 2, 1-12).
In the first evangelization cures prodigious accompanying the announcement evangelical reconfirming its power. We met and the promise made by Jesus resurrected. Philip, Paul and the Apostles not only attest to it (cf.: Acts 8, 5-7; Rm 15, 18-19; Ga 3.5).
27. It should be noted, however, that victory messianic about the disease, as well as other human suffering, it is only through their elimination through healings portentous, but also by the voluntary and innocent suffering of Christ in his passion and giving each man the opportunity to be associated with it. John Paul II in advancing this argument and said: "In the cross of Christ has not only fulfilled the redemption through suffering, but the same human suffering has been redeemed ... Christ has raised human suffering to the level of redemption ".
28. From there the Church is experiencing call not only to care for the sick but to live out new ways, even more valuable, their human and Christian vocation. This is live, as a gift of the Spirit of Easter joy.
29. This document of the Church teaches, then that "purported acceptance of God's will, the desire of the patient to obtain treatment is good and deeply human, especially when translated into prayer full of confidence addressed to God ".
30. The Church called on the Lord, in the liturgy, the healing of the sick and has a sacrament "specially designed to comfort those troubled by the disease: the anointing of the sick."
He recalled that the Church, the use of prayer does not, but on the contrary encouraged to use natural means to maintain and restore health, as well as prompts us to care for the sick and to bring relief in the body and in the spirit trying to defeat the disease.
31. In this context illuminating the reality of the disease, what of the charisma of healing?
I. In the New Testament:
1 .- It refers to a real concession of power by Jesus to the Apostles and the other evangelizers to cure diseases. (Mt 10.1; Luke 9.1).
The power conferred appears within a missionary, not to extol their people, but to confirm the mission. You can read: Acts 2.43, 6.8; 8.6-7; 3.1-10; 5.15; 9,33-34.40-41; 14,3.8-10; 15.12 ; etc..
2 .- It refers to the "charisma of healing." It is a gift given to a person to get through the healing for others.
This is an action which involves prayer for the sick and can be distinguished from what Santiago (5.14-15) teaches about the sacramental action: anointing of the sick with oil and prayer over him.
32. II .- The Church has always considered as something normal that believers ask God not only the health of the soul but also the body. It is a tradition attested by the Fathers of the Church and by liturgical texts of the various rites.
The document at the point, 5 entitled Implications of doctrinal "charisma of healing in the current context" teaches:
1 .- Over the millennia history of the Church there have been saints taumaturgos that have operated miraculous cures. But these cases are not identified with the "charisma of healing"
2 .- Neither concern cures linked to places of worship, such as sanctuaries. There cures are not subject to an individual with the charisma of healing. Examples of this situation are the shrines of Lourdes, or, in the past Valley.
33. 3 .- When speaking of the "charisma of cure" is concerned?
A. At the prayer meetings organized expressly to obtain cures the sick prodigious between participants.
B. At prayers of healing that are at the end of Eucharistic communion with the same purpose.
4 .- It is events at which the sentence is linked to one or more persons whose involvement is crucial for the effectiveness of prayer.
5 .- If these meetings are held celebrations popular piety, such as the recitation of the Holy Rosary, are legitimate as long as they are not altering its true meaning.
6 .- This principle of not altering the true meaning of the celebration is to be applied a fortiori to liturgical celebrations because if the rules are not respected liturgical lack legitimacy.
34. On the disciplining of Instruction we are presenting and consisting of 10 articles to stress to our case, the first in which states: "the faithful are free to raise prayers to God to get the cure. When they are performed in the church or other sacred place, it is desirable that are guided by a priest or deacon. "
35. About the Blessing of the sick
Instruction on some issues relating to the cooperation of the lay faithful in the ministry of priests, published by seven Roman Congregations and a Council on August 15, 1997 provides us with a framework of doctrine and a legislative proposal to understand the role and the action of the laity in the ministry (ie, the specific tasks of pastors).
In Article 9 of the practical arrangements, "The Apostleship of the sick," was taught:
1 .- That is very valuable collaboration that the lay faithful can provide in this area; Especially to accompany the seriously ill to arouse in them the desire for the sacraments of penance and the holy anointing and preparing them for this.
2 .- "to make use of the sacrament, the faithful will not ordered special care to prevent these acts induce them to receive the sacraments whose administration is proper and exclusive to the bishop and the priest
Under no circumstances may administer the anointing those who are not priests, nor blessed with the oil for the anointing of the sick, or not blessed with oil. "
3 .- In the preceding paragraph refers to "use of sacramental." It refers in this case to the blessing of the sick.
36. In Bendicional there is a chapter (Part I, Sect. Nn II. 293-324), which proposes the rituals of the blessing of the sick and can use the priest, deacon and he also the secular with the rites and prayer planned for the layman (295).
In addition to the reading of the Word of God and the prayers, rituals expected Prayer of Blessing. In rubricas indicated (No 310) that the minister, if a priest or deacon, imposing, depending on the circumstances, all hands on the sick at the same time or on individual in particular, said the prayer of blessing. If the minister is secular (No 313), making the sign of the cross on the forehead of each, said the prayer of blessing.
There is talk of a lay minister. These are spoken by canon 1168: "... As set out in the liturgical books and in the view of the Ordinary, some sacramental also can be administered by lay people who possess the appropriate qualities. "
In this regard I must say that in the Archdiocese of Salta not exist so far, ministers or lay men or women, which they have been entrusted with the task to bless the sick. Therefore, any secular or is empowered to impose their hands, or marked with the cross, except for our parents.
37. D. About the construction of temples and seminaries.
In messages are talking about building a temple. It is not inappropriate to recall what teaches the Code of Canon Law in this regard:
"Canon 1214: It means a church building for the sacred divine worship, which the faithful have the right to come to the conclusion, especially public worship of the divine.
Canon 1215 § 1. You can not build a church without the express consent of the diocesan bishop, in writing.
§ 2. The diocesan bishop must not give consent unless it heard the presbyteral council and the presidents of neighboring churches, considers that the new church can serve for the good of souls and not lacking means to build and sustain in she divine worship. "
Commenting on canon 1215, Reinhild Ahlers says: "The charge underscores the great importance of the construction of a church to church life and the pastoral planning of a diocese. To build a church, not just the course consent of the diocesan bishop, but must be in writing (§ 1) ... On hearing the views of the presbyteral council and the boards of neighboring churches (2) should clarify such issues as ex. If the construction of the new church is provided to the faithful worship God, or whether it is detrimental to the existing community structure or to the planning of a parish ministry. It also should be clear that economic issues are not only related to the construction itself, but also for maintenance of the building and those who serve ".
With regard to the construction of a building for a seminar that it is solely for the diocesan bishop, who is responsible for the formation of future priests, according to canon 259.
IV. LO INFORMED BY MRS. DE MARIA LIVIA GALLIANO OBEID
38. A. According to the written testimony of Ms. Maria Livia Galliano Obeid and was handed to me by it on December 28 of 2000 and that was written in the same month:
1 .- The interior locutions began in April 1990
He produced peace and happiness
2 .- A few days sees the real image of the Blessed Virgin: dressed in white,
Celeste mantle of his hands out ray of pure light.
Paz Llanto- Need to confess
Desire to silence internal .- Desire to God
3 .- Two requests:
- To build a shrine (Shoenstatt Sanctuary).
- That the lady bears the image of Ntra. Señora del Rosario de San Nicolás to the parish of St. Alphonsus.
- Prayer and penance
A priest recommended him much patience and discernment. Wait.
4 .- Meet P. Cassone and transmits the message to build a shrine 8.
5 .- begins to work in the sacristy of the parish Ntra. Señora del Tránsito
- Love Jesus
- Loss of love for the mundane
- Obey your confessor, Fr Bernacki
6 .- Receives an order to break the silence and raise awareness messages.
Share this motion with the Mother Mary of the Angels (Carmelite)
- Madonna said that any disclosure from El Carmelo
-Habla de una Nueva Evangelización centrada en la devoción al Corazón Eucarístico de Jesús.
7.- Mons. Moya la escucha (Va a él por consejo de Mons. Bernacki)
8.- “ Segundo secreto ”: (Sic) Que se construya un segundo santuario en el segundo de los tres Cerritos
9.- Hay una convocatoria a los dolientes hijos que recibirán la Misericordia del Corazón de Jesús y un proyecto de convertir el lugar en Centro de evangelización y de unidad.
Además, junto al Santuario se ha de construir una Casa para sacerdotes ancianos, un seminario y una casa para monjes.
10.- La postal que inspira la forma del Santuario fue enviada por un sobrino, se trata del Santuario de San Luca de Bologna (Italia).
11.-La Sra. María Livia afirma que destrabó obstáculos para la construcción del Santuario de Schoenstatt (caminos a acceso). Se consigue una servidumbre de paso que posibilita la donación.
12.- Nueve meses se demoró para la Construcción del Santuario bendecido el 18 de octubre de 1.994.
13.-Se habla de la necesidad de unir a los sacerdotes y de posibles visiones y locuciones de N. S. Jesucristo. Se pide la adoración Eucarística para la unión del clero.
14.- 1° de abril de 1.995: revelación sobre el Amor del Corazón Eucarístico de Jesús- Oración que se reza comúnmente-.
15.- 13 de setiembre de 1.996: La Visión y la presentación de la Virgen
39. B. - En los mensajes publicados hay llamados a:
- Que se reconozca el Amor de Jesús
- Expresado en el Misterio de la Eucaristía
- Que se luche contra el mal
- Respondiendo con
* Oración- Insistente- Consagración a la
Ssma. Virgen – Santo Rosario-
* Alabanzas al Señor cumpliendo su volun-
tad ( 8 de febrero de 1.996).
* Consagración al Santísimo Corazón Euca-
rístico de Jesús (6 de marzo de 1.996)
V.- APRECIACIONES Y DISPOSICIONES
40 A. Mi apreciación es la siguiente:
-Los mensajes son reiterativos. La atención a los más necesitados se canaliza sólo en la oración, no aparece la caridad para con el prójimo que se expresa también en obras de misericordia materiales.
- La impresión es que estamos ante un fenómeno de “Revelaciones sin contenido” (expresión que escuché a S.E.R. Cardenal Joseph Ratzinger en el encuentro de febrero de 2.002. durante la Visita “ad limina”).
- Hay pronósticos aterradores que no se cumplieron (13 de octubre de 1995 y el 13 de abril de 1996).
- Hubo censura y “nihil obstat” de los Mensajes (26 de noviembre de 1997).
-Se da el peligro de confundir convicciones subjetivas ( por ejemplo la coincidencia de su deseo de construir un Santuario con la llegada de la postal del sobrino desde Bologna) con “revelaciones” de la Virgen.
Distinguiendo entre elementos objetivos y subjetivos de las revelaciones privadas, veamos lo objetivo:
1.- Lo que se transmite en los escritos:
a.- Objetivamente no se opone a la fe cristiana: Llama a la conversión, invita a la oración, a crecer en el amor a Cristo y a la Santísima Virgen.
b.- No hay un aporte nuevo significativo: la devoción a la Eucaristía es ya patrimonio de la Iglesia.
c.- Siendo el tema básico de los mensajes la devoción al Corazón Eucarístico de Jesús, se ha de tener en cuenta lo siguiente:
- La Eucaristía es la fuente y la cumbre de la vida cristiana.
- La Eucaristía es Sacrificio, Sacramento y Presencia del Señor Jesús Resucitado.
- La Eucaristía hace al Domingo, día del Señor y el Domingo es el día por excelencia de la Eucaristía
- La devoción eucarística nos conduce a la comunión con Cristo y con Su Iglesia.
- La Eucaristía construye la comunión con la comunidad parroquial y con la comunidad diocesana.
- La Eucaristía nos impulsa a descubrir a Jesús en los pobres y necesitados y nos compromete a servirlo en ellos.
2.- Lo que se trasmite en los encuentros. Según los testimonios recibidos:
a.- Se percibe un llamado a la oración, a la interioridad.
b.- No aparece muy clara la dimensión eclesial. El protagonismo de la vidente es manifiesto. Tiene un grupo de “elegidos” que se organizan en una estructura selectiva (reuniones especiales y cerradas; signos especiales de “pertenencia”- vgr. pañuelos de diversos colores,-etc). Este punto podría constituir un peligro de sectarismo.
41. B. Observo lo siguiente :
1. No existe autorización alguna para publicar mensajes al menos desde el 26 de noviembre de 1.997. Es más, hay una advertencia hecha a la Madre María de los
Ángeles ocd, de no publicar nada nuevo, al menos desde el Monasterio. No obstante se publicaron mensajes posteriores.
2. En los testimonios se repite que son las Monjas las que vinculan a los que les piden oraciones con la Señora María Livia.
3. Recibí dos carpetas enviadas por la Madre María de los Ángeles, Priora del Monasterio “San Bernardo”.
La primera el 19 de setiembre de 2.001, tiene 23 testimonios- Son expresiones de gratitud a la Ssma. Virgen por favores recibidos.
La segunda es del 16 de mayo de 2.002, tiene 42 testimonios. Además hay un testimonio suelto. En total se trata de 66 testimonios.
42. C. Disposiciones
Habiendo ponderado todo lo anteriormente expuesto dispongo lo siguiente :
1.- Los protagonistas de este fenómeno espiritual, es decir, la Sra. María Livia Galliano de Obeid y la Comunidad del Monasterio “San Bernardo”de Salta, se han de someter a las indicaciones de la Comisión Arquidiocesana antes nombrada.
2- La Sra. María Livia Galliano de Obeid se ha de abstener de transmitir mensaje alguno de la Santísima Virgen tanto en público como en privado y por ello mismo, no ha de publicar ningún mensaje. Se ha de confiar a la guía de un director espiritual.
3.- La Comunidad del Monasterio “San Bernardo” de Salta ha de abstenerse de hacer propaganda sobre este tema, es decir, de difundir los supuestos mensajes mediante publicaciones, videos, estampas, medallas, etc. El Carmelo debe abocarse a vivir, profundizar y transmitir el carisma propio expresado en la doctrina de la Madre Santa Teresa de Ávila, de San Juan de la Cruz y de Santa Teresa de Lisieux (doctores de la Iglesia) y de los otros santos, beatos y maestros carmelitas. Además en sus constituciones y en lo que el Magisterio de la Iglesia haya enseñado acerca del Carmelo.
4.- Recuerdo la prohibición de imponer las manos a los fieles de parte de los laicos no delegados para ello, de acuerdo a lo señalado en el Bendicional (n.312) en conformidad con el canon 1168 del Código de Derecho Canónico. Reitero la información que no existe en la Arquidiócesis de Salta disposición que conceda a ministros laicos la misión de bendecir a los enfermos.
5.- Sugiero a la Comisión Arquidiocesana encargada de esta cuestión, como se acostumbra en estos casos, solicitar a la Sra. María L. G. de Obeid que se someta al estudio de expertos en psicología (cfr. 12,2,6 pág. 4 ), confiar a una comisión teológica el estudio de los mensajes y designar a sacerdotes o religiosas que acompañen la oración de los sábados en el Cerro (cfr. n. 34, pág. 8).
6.- A los peregrinos que suben al Cerro se les informará que los sábados a horas 18:00 de abril a setiembre y a horas 19:00 de octubre a marzo, se celebrará la Santa Eucaristía en el Santuario de Schoenstatt.
7.- Se han de publicar catequesis adecuadas acerca de la Santísima Virgen en el Misterio de Cristo y de la Iglesia y acerca de la Santísima Eucaristía teniendo en cuenta lo indicado en el punto 40,A,1,c. (Ver pág. 11)
Estas catequesis deben ser transmitidas, con orden y según lo dicte la prudencia pastoral, los sábados, con ocasión del rezo del Santo Rosario.
8.- Se han de abstener de hablar de construcciones de templos, seminarios o monasterios ya que dichas construcciones son responsabilidad de esta Autoridad Arquidiocesana y no de particulares (cfr. 37.D.
Confiamos esta difícil cuestión a la intercesión de María del Milagro, Madre y Señora de esta Iglesia particular de Salta.
Mario Antonio Cargnello
Arzobispo de Salta
 Lo aquí expuesto en este punto fue tomado del Comentario Teológico del Card. Joseph Ratzinger, Prefecto de la Congregación de la Fe al Mensaje de Fátima y publicado por la misma Congregación.
 Cfr Jn 16,12-14
 Cfr CONCILIO VATICANO II, Constitución sobre la Divina Revelación (Dei Verbum) n,8
 CATIC 74 y 75
 Cfr. CATIC 77 y 78
 Afirma el teólogo Próspero Lambertini, que luego fuera el Papa Benedicto XIV, en un tratado que llegó a ser normativo para las beatificaciones y canonizaciones: “No se debe un asentimiento de fe católica a revelaciones aprobadas en tal modo; no es ni tan siquiera posible. Estas revelaciones exigen más bien un asentimiento de fe humana, según las reglas de la prudencia, que nos las presenta como probables y piadosamente creíbles”.
Si se da la aprobación eclesiástica a estas revelaciones, ¿qué significa?. Tres elementos: el mensaje en cuestión no contiene nada contra la fe y las buenas costumbres; es lícito hacerlo público, y los fieles están autorizados a darle en forma prudente su adhesión.
 Juan Pablo II, Carta Apostólica Salvifici Doloris , n 11 cit. En Doc I, 1
 Ib. N 19
 A BENLLOCH POVEDA, Código de Derecho Canónico. Fuentes y comentarios, Edicep 8ª ed. p. 546.
8 Este dato no coincide en su espíritu con el informe que me presentaron las autoridades del Movimiento de Schoenstatt, presente en Salta desde 1.975, acerca de cómo fue construido el Santuario. Importa decir que la decisión se remonta antes de 1.983 siendo Arzobispo de Salta Mons. Carlos Mariano Pérez. De hecho durante su visita a Salta el Papa Juan Pablo II en abril de 1.987 bendice la piedra fundamental.