medieval-religion: Scholarly discussions of medieval religion and culture
Indeed, you are correct. I did not mean to imply the curé was a stigmatic. If memory serves me well, he suffered rather physical struggles with the devil (and had an awful time with Latin). But I may be confusing him with the "curé de campagne" of Georges Bernanos, a literary figure patterned after Vianney, at least as far as the struggle with demons is concerned.
MG
-- Thomas Renna <[log in to unmask]> wrote:
medieval-religion: Scholarly discussions of medieval religion and culture
Actually the stigmata often contributed to a holy person's reputation. The turning point was the 17th century, when the sacred marks were associated with heresy, witchcraft, unorthodox forms of mysticism, and bizarre cults. This suspicion of stigmatists continued well into the 19th century. The Cure d'Ars, if I remember, was not a stigmatist. In the 20th century, Padre Pio is not unique, although you are certainty correct in your statement that the 20th canonization process does take kindly to such signs.
Tommaso Renna
>>> [log in to unmask] 6/3/2004 8:19:53 PM >>>
medieval-religion: Scholarly discussions of medieval religion and culture
medieval-religion: Scholarly discussions of medieval religion and culture
Chris wrote:
levitations, stigmata, weeping tears of blood, and reports of heavenly visions
... actually carry little if any weight in the official saint-making process as
it now stands.
In fact, they're almost frowned upon. As I recall the curé of Ars was somewhat
browbeaten by his superiors and Bernadette Soubirous was not popular with her
bishop. On the other hand, there's Padre Pio... But I stray from things
medieval.
MG
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