Here is some information that may shed some light.
**CC67 **Throughout the ages, there have been so-called “private” revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept “revelations” that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such “revelations”.
In the Catholic Church their are Dogmas which are articles of Faith or De Fide which is the highest degree of certainty to immediately revealed truths. Dogmas are irrevocable and non-reformable. Others are believed to be true by the majority of theologians. There are lessor hierarchies of truth.
For example pious contributers on this forum who are in the majority are generally within the last two categories*:
Sententia Communis - Common teaching is doctrine, which in itself belongs to the field of free opinions, but which is accepted by theologians generally. (Example: Christ’s soul possessed infused knowledge.)
Sententia Probabablis - Theological opinions of lesser grades of certainty are called probable, more probable, well-founded. Those which are regarded as being in agreement with the consciousness of Faith of the Church are called pious opinions sententia pia. The least degree of certainty is possessed by the tolerated opinion opinio tolerata, which is only weakly founded, but which is tolerated by the Church. (Example: Rigorist (strict) view of “No Salvation Outside the Church”, or the existence of Limbo.)
*The Fundamentals of Catholic Dogma, Ludwig Ott