Not only hallucinations, but also illusions, pervade the whole history of Christian mysticism and are not excluded even on the earthly life of the saints.
This presupposition is exposed in the work especially made for the official stages of the canonization processes, "De Servorum Dei Beatificatione et Beatorum Canonizatione", by Próspero Lambertini, Pope from 1740 to 1758, in fourteen dense volumes.
Supported by Lancicio, Benedict states textually that devout people, when they fall into ecstasy, often make mistakes and take as divine revelation what is the fruit of their own imagination. Not only the "most devout", but the saints who have been properly canonized, in great numbers, so much so that the Holy See for centuries had to prohibit the publication and archiving of parts of the publications of many saints (cf. De Servorum, 1. 3, c.53, n.17).
A thought not introduced into canonical reasoning by Benedict XIV, but much older than him, had already worried Pope Gregory XI, who lamented on his deathbed having listened to pious mystics who with their visions influenced him to drag the Church to the margins of a schism. The mystics in question were probably no less than Saint Brigida of Sweden, Saint Catherine of Siena and Friar Pedro of Aragon.
This presupposition is exposed in the work especially made for the official stages of the canonization processes, "De Servorum Dei Beatificatione et Beatorum Canonizatione", by Próspero Lambertini, Pope from 1740 to 1758, in fourteen dense volumes.
Supported by Lancicio, Benedict states textually that devout people, when they fall into ecstasy, often make mistakes and take as divine revelation what is the fruit of their own imagination. Not only the "most devout", but the saints who have been properly canonized, in great numbers, so much so that the Holy See for centuries had to prohibit the publication and archiving of parts of the publications of many saints (cf. De Servorum, 1. 3, c.53, n.17).
A thought not introduced into canonical reasoning by Benedict XIV, but much older than him, had already worried Pope Gregory XI, who lamented on his deathbed having listened to pious mystics who with their visions influenced him to drag the Church to the margins of a schism. The mystics in question were probably no less than Saint Brigida of Sweden, Saint Catherine of Siena and Friar Pedro of Aragon.
There is no consensus among visionary saints about the age of the Blessed Virgin Mary when she ascended to the blessedness of heaven. Some have affirmed that it was fifteen years after the Passion (Saint Brigid), others are precise in the imaginative speculation taken as a reality and they say it was twenty-one years, four months and nineteen days (Maria de Ágreda), while others - notice, almost always women - dispute between thirteen years (Anna Catherine Emmerich) and one year and a half (Saint Elizabeth of Schoenau).
There are thousands of more emblematic cases: Saint Francesca Romana allegedly received the divine revelation that the sky was literally made of crystal, and vehemently affirmed that such a crystalline kingdom was situated between the sky of the stars and the empirical sky, which the blue seen by us is due to the corporeal sky where the stars are fixed (cf. Des Grâces d'Oraison, by Father Augustín Poulain, chapters 23 and 24).
Saint Catherine of Siena affirms that it was Our Lady herself who revealed to her that she had not been immaculate in her conception, and Pope Benedict XIV officially endorses the hypothesis of the most simple hallucination, since the idea was one of common sense of the social environment of mysticism. The Pontiff is emphatic: "Magnis Hallucinationibus" (cf. De Servorum, 1. 3, c.53, n.17).
There are thousands of more emblematic cases: Saint Francesca Romana allegedly received the divine revelation that the sky was literally made of crystal, and vehemently affirmed that such a crystalline kingdom was situated between the sky of the stars and the empirical sky, which the blue seen by us is due to the corporeal sky where the stars are fixed (cf. Des Grâces d'Oraison, by Father Augustín Poulain, chapters 23 and 24).
Saint Catherine of Siena affirms that it was Our Lady herself who revealed to her that she had not been immaculate in her conception, and Pope Benedict XIV officially endorses the hypothesis of the most simple hallucination, since the idea was one of common sense of the social environment of mysticism. The Pontiff is emphatic: "Magnis Hallucinationibus" (cf. De Servorum, 1. 3, c.53, n.17).
Blessed Josefa Maria de Santa Ines, on a day of carnival, reports that Christ appeared to her, and, addressing the sacrarium of that Church, took oranges from it, which he threw to the saint who was in the chorus (cf. Agustinos Amantes de la Sagrada Eucaristia, Pe. Corro del Rosario, p.212)
St. Vincent Ferrer was convinced of the great closeness of the Last Judgement: "what was affirmed in the centuries in a generalized or proverbial way, I say it proprie et stricte loquendo". Regardless the stubbornness, he affirmed that the angel announced by Revelation was himself, and that the Antichrist had already been born nine years ago. All this he concludes on the basis of his own visions and those of other particular revelations (cf. Apariciones, pe. Carlos María Staehlin, p.324 e 325).
Finally, it is said that every healthy and balanced person can suffer from illusions and hallucinations, especially women and emotional saints or non saints, as we have just demonstrated. The investigations of canonical status of situations of this nature are supported and given first place to natural causes.
St. Vincent Ferrer was convinced of the great closeness of the Last Judgement: "what was affirmed in the centuries in a generalized or proverbial way, I say it proprie et stricte loquendo". Regardless the stubbornness, he affirmed that the angel announced by Revelation was himself, and that the Antichrist had already been born nine years ago. All this he concludes on the basis of his own visions and those of other particular revelations (cf. Apariciones, pe. Carlos María Staehlin, p.324 e 325).
Finally, it is said that every healthy and balanced person can suffer from illusions and hallucinations, especially women and emotional saints or non saints, as we have just demonstrated. The investigations of canonical status of situations of this nature are supported and given first place to natural causes.
When among the people it is claimed that the saints could not carry diseases or a mind susceptible to self-deception, it is forgotten that a myriad of them were in fact neurasthenic, hysterical or simply unbalanced at times, as the most orthodox Catholic doctrine well recognizes. A great number of ignorant people believe and spread the idea that internal and external hallucinations are exclusive to a sick person, devoid of reason and moral sense. Not infrequently, those who deal with such disinformation advocate their own cause and also present themselves as mystics elected by the heavens, holders of charisms, and open up a fierce persecution to public health and psychiatric ministry, using books that for reasons of prudence should never have an end in their hands. Apart from the evidently sick aspect of the obstinate, their incapacity in the face of the most elementary principles of psychiatry and in neurology remains evident, a phenomenon of collective dumbness that easily takes proportion among so many others equally emotional.
The author of the above text, Mario Umetsu, is a Roman Catholic, hypnologist and a parapsychology researcher.
Source: https://www.facebook.com/umetsumario/posts/490714498433589
The author of the above text, Mario Umetsu, is a Roman Catholic, hypnologist and a parapsychology researcher.
Source: https://www.facebook.com/umetsumario/posts/490714498433589
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