Stigmata
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The Stigmata
"Thus, from time to time, such events [the stigmatization] occur that strike one as miraculous, and that can be understood only through knowledge of the world of spirit. Because they seem so hard to explain, they preoccupy everyone and remind people again of the reality of the spirit." -- Ita Wegman Stigmata--the spontaneous appearance of bodily marks in locations corresponding to the crucifixion wounds of Jesus Christ--have long been a controversial phenomenon. Well-known stigmatics such as Francis of Assisi, Anne Catherine Emmerich, and Therese Neumann have been associated mostly with the Catholic Church. Judith von Halle, a member of the Anthroposophical Society, received the stigmata in 2004 during Passiontide (the last two weeks of Lent). She has published a dozen notable volumes of spiritual-scientific research. In this book, based on decades of anthroposophic study, Peter Tradowsky presents a comprehensive, though aphoristic, account of the stigmata. He focuses in particular on Judith von Halle, responding to Sergei O. Prokofieff's publication, The Mystery of the Resurrection in the Light of Anthroposophy, which approaches stigmatization from a particular perspective.
The Stigmata in Medieval and Early Modern Europe
Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is almost universally considered to be the first documented account of an individual miraculously and physically receiving the five wounds of Christ. The early thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17--I bear the marks of the Lord Jesus Christ in my body--had been circulating since the early Middle Ages in biblical commentaries. These works perceived those with the stigmata as metaphorical representations of martyrs bearing the marks of persecution in order to spread the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination. Priests and bishops came to be compared to soldiers of Christ, who bore the brand (stigmata) of God on their bodies, just like Roman soldiers who were branded with the name of their emperor. By the early twelfth century, crusaders were said to bear the actual marks of the passion in death and even sometimes as they entered into battle. The Stigmata in Medieval and Early Modern Europe traces the birth and evolution of religious stigmata and particularly of stigmatic theology, as understood through the ensemble of theological discussions and devotional practices. Carolyn Muessig assesses the role stigmatics played in medieval and early modern religious culture, and the way their contemporaries reacted to them. The period studied covers the dominant discourse of stigmatic theology: that is, from Peter Damian's eleventh-century theological writings to 1630 when the papacy officially recognised the authenticity of Catherine of Siena's stigmata.
The Stigmata: Those Who Bore the Wounds of Christ
Author: Deacon Albert E. Graham
language: en
Publisher: Trafford Publishing
Release Date: 2023-08-10
Whether you are an atheist, an agnostic or a true believer and disciple of Jesus Christ, you will be mystified at what you learn from The Stigmata. The Stigmata examines such other worldly phenomena, one could liken it to a spiritual X-files episode. Christ’s death and resurrection was not the end, but the beginning for us all. Jesus’ agonizing suffering, sacrifice and surrender of his own life opened the gates of heaven to all those willing to follow Him. The stigmatics serve as an earthly human reminder of the Divine Jesus’ obedient, holy and sacrificial offering to us. The Stigmata is a compilation of some 657 individuals from the 13th to the 21st centuries who have incomprehensibly borne the wounds suffered by Christ. The Stigmata discusses many of the stigmatics in biographical detail. Some stigmatics are recognized saints, such as St. Padre Pio and St. Therese Neumann. Sainted or not, all stigmatics suffer in some way like Christ, bearing evidence of nail piercings to the hands and feet, the crown of thorns and sword laceration near the heart. Have there been fraudulent stigmatics? Yes, and The Stigmata discusses the fakes, separating them like wheat from chaff. Aside from the painful and bloody wounds these individuals suffer, many stigmatics exhibit other miraculous mysteries, from levitation and bi-location to reading of souls and other human impossibilities. The pain the stigmatics have endured is real, the phenomena they’ve experienced is mystical and their complete impact on the world is known only to God.