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This contribution is included in the book TEMI DI VITA SPIRITUALE by Raffaele Di Muro (Rome 2020).
In this work, we aim to highlight the significance of mystical phenomena within the context of theological and magisterial frameworks.[1]
Historically, mysticism was frequently associated with occurrences of exceptional magnitude. The historical manual The Theology of Christian Perfection by Royo Marin[2], for example, equates the summit of the spiritual life with the manifestation of extraordinary occurrences within the believer's journey. The designation of authentic mystic, or spiritually mature believer, was historically reserved for those individuals who demonstrably experienced visions, levitation, apparitions, or interior locutions. Does the extensive bibliography that addresses these topics still hold this view today? What is the position of the Magisterium? What role do these manifestations play in the spirituality of the Christian who experiences them? We will endeavour to answer these questions in the following essay, which is organised into four paragraphs: (-The Value of Extraordinary Phenomena in Mystical Life; -Elevation of Human Power; -Examples of Mystical Phenomena Integrated into the Believer's Spirituality; -Some Significant Examples in the lives of Mystics). The essay aims to explore the views expressed by theologians and doctrinal texts on this topic, and to provide meaningful conclusions.
I. The Value of Extraordinary Phenomena in Mystical Life
Our inquiry commences with an examination of the definition of "mystical phenomena" as proffered by scholar A. Gentili. According to Gentili, these phenomena can be defined as
"those paranormal, preternatural, or supernatural outcomes that accompany mystical experience and constitute a modification of states of consciousness - are precisely defined as 'mystical states of consciousness [...] in which one has a vision into the depths of truths, not plumbed by discursive intellect' (W. James, Le varie forme dell’esperienza religiosa, Brescia 1998, 327-328).”[3]
Our recent endeavour in compiling the Dizionario dei Fenomeni Mistici Cristiani (Dictionary of Christian Mystical Phenomena) involved the collection of case studies related to the extraordinary occurrences that characterise the mystical life.[4] The definition presented above appears to be the most appropriate for representing these situations, which can occur within the believer's journey. Historically, such manifestations were considered foundational, even indispensable, in defining an authentic mystical experience.
In fact,
Traditional theology has identified the following characteristics of a mystical experience that emphasise the extraordinary nature of this type of Christian experience: immediate or qualifiedly immediate perception of God, the unshakable conviction in the experience's objectivity, the gratuitousness of the experience, the passive or receptive stance. The intimate presence of the transcendent God consists in the communication of Himself and His mysteries in a new modality compared to the ordinary one given in the life of faith. To the mystic, God reveals Himself in a free and sudden way, without the latter having prepared or imagined such an experience. He lives an experience of the presence of God progressively deeper, until arriving at an intimate communion with Him. As a consequence of these experiences, the mystic cultivates a heightened degree of constancy, determination, and perfection in the practice of virtue. Furthermore, traditional theology and the philosophy of language emphasise another distinct characteristic of the mystical experience: ineffability. This inherent quality arises from the encounter between the mystic and the absolute Transcendent, a reality beyond the limitations of human comprehension and expression. Consequently, the mystic's cognitive faculties are rendered incapable of fully capturing and describing this profound experience through the use of ordinary conceptual language. This necessitates the unique recourse to symbolic and paradoxical language. Only through the evocative power of symbols can the mystic attempt to convey the essence of their encounter with the divine mystery, which ultimately remains transcendent and inexpressible[5].
In recent theological discourse, a significant effort has been undertaken to reclaim the mystical experience and the concept of mysticism. This endeavour aims to reintegrate them within the ordinary framework of Christian life. Consequently, the focus has shifted from a perspective centered on extraordinary gifts bestowed upon a select few, to one emphasising the transformative gifts of divine grace and the Holy Spirit, readily available to all believers. This renewed perspective is demonstrably evident in the teachings on mysticism offered by the Catechism of the Catholic Church:
"Spiritual progress tends towards an ever more intimate union with Christ. This union is called "mystical" because it participates in the mystery of Christ through the sacraments - "holy mysteries" - and, in Him, in the mystery of the Most Holy Trinity. God calls us all to this intimate union with Him, even though only some are granted special graces and extraordinary signs of this mystical life, in order to make manifest the free gift given to all"[6]
It follows from this statement that
"Christian mysticism can be understood as the culmination of the baptismal life of a believer, achieved through the transformative power of divine grace. This mystical experience commences its theological journey at baptism, fostering ongoing development through the sacraments of Confirmation and the Eucharist. Additionally, the gifts of the Holy Spirit guide the believer towards an ever-deepening union with the Lord. This progressive intimacy allows for the attainment of a profound and dynamic affective knowledge of the divine presence and mysteries. It is crucial to emphasize that this experience invariably transpires within the framework of faith and ecclesial communion. Consequently, mystical union with God represents the culmination of a transformational journey – a journey of conversion and sanctification that matures into a profoundly intimate communion with God, nurtured by the constant exercise of faith, hope, and charity […]. A central tenet of Christian mysticism is the dedicated pursuit of a life steeped in theological inquiry and practice. The mystic finds firm grounding and sustenance within established Christian objectivity. Their experiences remain firmly tethered to the Christian reality, as they are fully integrated within the established framework and objective truths of Christianity. These experiences never represent a transcendence of these core tenets. The mystic's language invariably remains that of faith, even if it may exhibit distinct characteristics from those employed in dogma, preaching, or broader theological discourse. Christian mysticism inherently presupposes the absolute alterity of God According to Christian revelation, humans are called to cultivate a relationship of profound and all-encompassing communion with Him. This communion, however, is never achieved by circumventing the essential mediation of faith.”[7]
"The contemporary understanding of mysticism has shifted its focus from the mere occurrence of mystical phenomena to the profound union established between God and humanity. It represents the culmination of the baptismal journey, signifying the attainment of a remarkably elevated level of communion with the Triune God. Mystics can be understood as Christians who have achieved maturity in the theological dimension. This maturity is the fruit of a continual and intensifying capacity for conversion. Within this framework, and according to this perspective, any supernatural event becomes incidental rather than central to the core experience of the mystical life"[8]
The presence or absence of mystical phenomena is not a defining characteristic of sainthood. Some saints have not experienced such phenomena, while others have exhibited them in abundance. The significance of these experiences lies in their unique role within the life and spiritual journey of the individual, and in the specific plan God harbours and unfolds for each person. Extraordinary experiences are often communicated outward, serving as a beacon for all believers or even for all humanity. Their manifestation follows a divinely ordained plan, extending beyond the sole benefit of those who directly experience them. While not a prerequisite for holiness, extraordinary signs are woven into God's salvific plan. By adapting to human nature, these phenomena serve as a potent manifestation of God's extraordinary actions[9]
A critical challenge lies in identifying the true nature of exceptional events that an individual experiences. These events could potentially stem from pathologies or even demonic influences, necessitating great caution during evaluation. Generally, experiences are considered authentic when they seamlessly integrate into the individual's ongoing conversion and serve as fruits of their sanctification journey. Humility, reserve, and complete adherence to the Gospel, Church doctrine, and the Magisterium on the part of the mystic are undoubtedly positive indicators. The presence of these virtuous attitudes fosters God's manifestation and safeguards the human subject from succumbing to vain exaltation or protagonism. The mystic's virtues serve as a significant verification tool for the authenticity of the extraordinary signs. Additionally, the centuries-old experience of mystical history, embodied in the spirituality of countless universally recognized mystics, has established a nuanced and precise body of case studies. This casuistry provides a reliable framework for serenely navigating the evaluation of such uncommon occurrences within the lives of believers[10]
II. Elevation of the powers of man
Contemporary theological and Magisterial evaluations emphasize the integration of mystical phenomena into a well-developed spiritual life. In this context, their significance transcends mere extraordinariness. Instead, they become outward manifestations and expressions of an interior life that has attained a profound level of maturity.
In fact,
"These phenomena reveal the potential capacities inherent in human nature. This widespread presence across diverse spiritual and sapiential traditions underscores this universality. Within the specific context of the Christian experience, these phenomena can be understood as expressions of the individual's capacity for obedience. Under the influence of divine grace, these inherent inclinations and attitudes are cultivated and brought to fruition. Without such a transcendent intervention, these potentialities would remain dormant. Therefore, these experiences represent a simultaneous reawakening and outpouring of "energies" within the human being.. In essence, these mystical phenomena serve as a testament to the transformative power of God's unmerited grace. We can therefore posit that within mystics, a remarkable confluence occurs. The supernatural becomes "natural", reflecting the law of the Incarnation. Conversely, the natural is elevated to "supernatural", exemplifying the law of divinisation. Furthermore, it is this analogous concurrence between theological doctrine and lived experience that sheds light on the nature and significance of these phenomena within the Christian context. In mystics, a progressive spiritualisation of the person becomes evident. This process manifests as a shift in the individual's center of gravity, moving from the "gross" (encompassing the "carnal" and "psychic" dimensions) towards the "subtle" ("pneumatic" dimension)”[11]
In essence, a synergy emerges between divine grace and the flourishing of human faculties. This synergy is the culmination of a profound journey of conversion. A. Gentili aptly describes this phenomenon as the "spiritualisation" of human capacities. This process signifies the elevation of human potential, cultivated and amplified by divine grace. Grace acts as a refining and expansive force, progressively enhancing human capacities for perceiving and revealing the dimension of the supernatural.
"The series of phenomena that accompany them include experiences of levitation, bilocation, clairvoyance, telepathy with consequent telekinesis, survival linked to sole eucharistic food, a marked reduction in sleep, and, finally, incorruptibility of the cadaver. With regard to the latter, it should be remembered that this phenomenon presents a complex casuistry and, at times, seems irreversible while at other times it is transient. In the context of discussing transverberations, it is important to remember the analogous phenomenon of the substitution of hearts. This phenomenon, famously experienced by St. Catherine of Siena among others, constitutes the most sublime metaphor for the profound bond and assimilation a soul achieves with Christ. Equally noteworthy is the phenomenon of internal stigmatisation, existing in parallel to the more commonly recognised corporeal stigmatisation experienced by certain saints. The case of St. Clare of Montefalco serves as a classic example. In this context, the presence of physiological manifestations of Christ's Passion compels us to acknowledge the profound impact that an experiential, rather than purely intellectual, meditation on the Lord's suffering can have[12]
Among many mystics, the attraction to the Eucharistic prayer becomes so encompassing and significant that it triggers a series of phenomena. These phenomena induce a transformation within the psychophysical structure, characterised by a growing emphasis on the yearning towards the Sacrament and a progressive deepening of the understanding of divine mysteries. This understanding is then revealed for the edification of the entire ecclesial community. Throughout the Church's history, numerous spiritual figures have exhibited a love for the Crucified that transcends mere devotion, leading them to a participation in the events of the Passion. The stigmata borne by St. Francis, for instance, are not an isolated manifestation; rather, they represent the culmination of his compassion towards the suffering Christ. This profound love fosters a process of assimilation to the Lord, which in turn manifests in a unique and transformative manner, exceeding and disrupting the ordinary psychosomatic framework of humanity[13]
Contemplation plays a pivotal role, immersing the individual in the divine mysteries. This immersion is so profound that the individual participates in them, reliving them within their own being and faith experience. This is particularly evident in the feminine mystical tradition, where love for Jesus Christ can reach such an elevated state that it fosters a spousal dimension. The intensity of this union with the Lord necessitates the marital metaphor as the most fitting representation[14]
It is crucial to remember that the mystical journey unfolds within an ecclesial context. Mystics enrich this community with their insights and experiences, having already been nourished by the Word and the Sacraments. The sacramental life holds immense value for them, serving as an inescapable point of reference. Furthermore, the mystical dimension is characterised by its practical and operative nature. This translates into concrete effects on their ascetic and missionary endeavours. Those who experience this phase of spiritual growth do not remain isolated in contemplation, but rather contribute significantly to the betterment of their social environment. This engagement is further amplified by their dedication to asceticism. It is important to note that extraordinary phenomena constitute the backdrop, highlighting the richness of the inner life, but they do not form its foundation.[15]
III. Examples of Mystical Phenomena Integrated into the Spirituality of the Believer
Apparitions serve a variety of purposes. They may transmit a doctrine or impart personal grace (such as inner joy or consolation) to the recipient. Additionally, they can function as a declaration of a vocation or a mission. These manifestations can be categorised as material, imaginative or intellectual. Material apparitions involve an external sensory perception of the extraordinary phenomenon. Imaginative apparitions are presented to the internal senses (imagination and memory). Intellectual apparitions affect only the spirit, bypassing the senses and imagination. Apparitions can therefore be objective (perceived externally) or occur through interior vision (affecting the heart), audition (sounding voices), or interior intellectual locution (direct communication with the mind). There are even instances of tactile apparitions where the seer physically touches the apparition. Additionally, the location of apparitions can sometimes involve an olfactory component, such as the scent of incense, roses, or other flowers. Determining the authenticity of an apparition requires a rigorous evaluation process across three key areas: historical, ontological, and theological. This involves: historical verification: comparing the apparition to similar phenomena documented in the past; ontological evaluation: assessing the content of the apparition against theological principles; theological and philosophical-scientific evaluation: examining the content in light of established theological doctrines and human psychology. The Church approaches apparitions with prudence, acknowledging the potential for illusion when encountering the unseen. Apparitions are not considered divine revelation, but rather a matter of discernment. Therefore, they do not hold the status of dogma. Acceptance of an apparition falls to individual believers without consequence of sin. Furthermore, due to their reliance on the senses, apparitions are considered a lower form of knowledge acquisition. It is crucial to differentiate apparitions from psychological pathologies that can manifest as hallucinations, delusions, exaltation, or hysterical excitement. These experiences bear no resemblance to authentic spiritual encounters. Several criteria are considered when evaluating the authenticity of an apparition: conformity to faith and morals, balanced and sincere seers, disinterest in personal gain, state of grace. The testimony of life, dedication to prayer, and the overall faith journey of the seers serve as crucial indicators of authenticity and should be carefully considered.[17]
The phenomenon of ecstasy, with its supernatural origin, must be distinguished from psychosomatic pathologies that may superficially resemble it. However, ecstasy can also have a preternatural or diabolical source, requiring careful discernment. In essence, ecstasy involves a kind of out-of-body experience for the soul, resulting in a temporary loss of motor skills. The body experiences a lightness and agility unknown before. Typically, a gentle and progressive drowsiness precedes a state of sensory deprivation, leading to the realisation of a profound and unprecedented communion with God. Divine grace illuminates the intellect regarding the nature and content of this union. Such experiences can be associated with visions, levitation, and stigmata. When this state arrives suddenly, it is termed rapture. Due to its supernatural nature, ecstasy should not be confused with similar practices in other religions that aim to induce this altered state. The phenomenon is frequently encountered in prophecy, as evidenced in various biblical texts, including the Apocalypse. Dionysius the Areopagite provides early theological discourse on this experience, which has been documented throughout Christian mystical history in figures like St. Francis of Assisi, St. Teresa of Avila, Padre Pio of Pietrelcina, and other renowned saints. Moreover, Augustine, Bonaventure of Bagnoregio, and Thomas Aquinas have explored this spiritual journey. Ecstatic experiences tend to be brief, though some individuals experience them with greater frequency. It is important to note that ecstasy signifies a mature spiritual state and a profound union with God. It is not a random event, but rather a reality specific to those who have traversed a significant mystical path[19]
3. Levitation[20]
Levitation is characterised by a progressive elevation from the ground. It typically unfolds in three stages: ascensional ecstasy, suspension, progressive ecstasy. This extraordinary event bears resemblance to the phenomenon of agility, often accompanied by ecstasy and visions. It is crucial to distinguish levitation from similar occurrences observed in spiritualistic séances or illusory manifestations. Additionally, it is important to acknowledge the potential for diabolical origin in some cases. Levitation should not be interpreted as a guaranteed state of holiness. Rather, it signifies the believer's progress along a significant spiritual path. This phenomenon has become a growing area of theological and psychological study, aiming to clarify its place within an authentic faith journey and distinguish it from fanaticism and illusions. Throughout the history of mysticism, numerous individuals have experienced this divine manifestation. Notably, these figures are recognised for their considerable spiritual depth, achieved through a strong commitment to asceticism. A prominent example is St. Joseph of Copertino, nicknamed "the Saint of Flights" for his frequent levitation experiences. This illustrious Franciscan friar would levitate, particularly in the presence of sacred images or upon hearing the names of Christ and Mary, often reaching the object of his devotion. By virtue of this extraordinary gift, St. Joseph spent a significant portion of his religious life under the protective guidance of the Church. He resided in seclusion within the monasteries of Assisi and Osimo, shielded from the potential fanaticism of the public. It is important to note that other renowned saints, such as St. Teresa of Avila, St. Francis Xavier, St. Peter of Alcantara, and St. John of the Cross, have also experienced levitation, often accompanying ecstatic rapture in their lives.[21]
Glossolalia refers to the utterance of sounds resembling a language, yet lacking any codified structure or meaning. These utterances often appear to be produced by a force beyond the speaker's control, resulting in a markedly different speech, song, or shout compared to their usual manner. While incomprehensible, the sounds may bear a rhythmic similarity to a foreign language. Several explanations have been proposed for glossolalia. Some attribute it to automatic movements stemming from the unconscious or emotional state. Another perspective suggests a primarily affective basis for the phenomenon. More recently, individuals have claimed firsthand experiences or observations of glossolalia used in prayer, prophecy, or singing in tongues. Glossolalia holds particular significance in Pentecostalism and the Charismatic Movement. These Christian denominations believe in the continuation of the apostolic gifts in the contemporary world, with glossolalia seen as a key manifestation. The view that glossolalia represents a genuine work of the Holy Spirit is particularly prominent in conservative Evangelical and Fundamentalist traditions, with a presence also within Catholicism. It is important to acknowledge potential psychopathological, parapsychological, or demonic causes of glossolalia. Careful discernment based on the individual's spiritual journey is crucial to distinguish between a genuine mystical experience and other possibilities. The New Testament, in the book of Acts, recounts the descent of tongues of fire upon the Apostles, granting them the miraculous ability to speak in languages unknown to them, yet understood by others as their native tongues (Acts 2:4-11). A similar phenomenon appears to have occurred in Caesarea. (At 10, 44-46)[23]
IV. Some significant examples in the lives of the mystics
The hagiography of Saint Bonaventure of Bagnoregio recounts the events that transpired on Mount La Verna in September 1224. It was there that Saint Francis of Assisi, two years before his passing, having reached the pinnacle of his spiritual journey and conforming himself fully to Christ, received the stigmata.
"As the feast of the Exaltation of the Holy Cross approached, St. Francis was engaged in prayer on the mountainside. He witnessed the descent of a six-winged seraph, its form ablaze with celestial fire. The seraph alighted near him, its wings displaying the image of a crucified man with outstretched and nailed hands and feet. Two wings arched above the figure's head, two extended for flight, and the remaining two enveloped its entire body. This celestial vision evoked a complex emotional response within Francis. While he found joy in the seraph's gentle gaze, resembling Christ, the sight of the crucified figure pierced his heart with the sword (Lk 2,25). He contemplated the vision with wonder, recognising the impossibility of such suffering coexisting with the seraph's spiritual and immortal nature. Yet, through divine revelation, he came to understand the purpose of this vision. It was a premonition, revealing his transformation into the living image of the crucified Christ, not through physical martyrdom but through the fire of the spirit. Upon the vision's disappearance, a remarkable transformation occurred within Francis. His heart burned with an extraordinary fervor, and equally extraordinary signs manifested on his flesh. The very wounds he had observed on the crucified image appeared on his own hands and feet. These wounds resembled nail marks, centered on his palms and the tops of his feet, with the heads protruding inwards and the points emerging on the opposite side. The heads were round and dark, while the elongated points curved backward and appeared riveted, protruding from the flesh and elevated above the surrounding skin. Additionally, his right side bore the mark of a lance wound, displaying a red scar that frequently bled, soaking his tunic and undergarments".[24]
The mystical phenomenon of stigmatisation for St. Francis of Assisi unfolded following a vision of a six-winged seraph. As he observed the angelic being, he discerned the figure of a crucified man, pierced in the hands and feet upon a cross. While witnessing these wounds, St. Francis experienced profound sorrow, yet his heart remained in a state of peace. Upon the disappearance of this apparition, he discovered his own hands, feet, and side bearing corresponding wounds. The protruding nails and flowing blood mirrored the suffering of Jesus Christ Crucified, signifying the remarkable degree of conformity with Christ achieved by the saint of Assisi. It is noteworthy that the post-vision manifestation not only included the wounds but also the instruments of the crucifixion, specifically the nails. This aspect distinguishes St. Francis' experience from other documented cases of stigmatization. It can be understood as a divine reward bestowed upon him in recognition of his unwavering desire for union with the Lord. The stigmata were not merely a spontaneous occurrence but rather a divine gift, a manifestation of God's benevolence and mercy. St. Francis' transformation into a living image of the Crucified One stemmed from a lifelong journey characterised by intense love, unwavering fidelity, and unwavering dedication to God. His unwavering determination to model himself after the impoverished and crucified Christ played a crucial role in this transformation. This steadfast motivation, coupled with his rigorous path of penance, prepared him to receive the wounds of the Passion. This inextricable link underscores the inseparable nature of his path toward union with Christ and the event of receiving the stigmata. It is important to acknowledge that St. Francis experienced other mystical phenomena throughout his life, all arising from his complete communion with the Lord. These manifestations included experiences of ecstasy, discernment of spirits, quietude, prophecy, mystical death, visions, and the night. These diverse experiences serve as a testament to the centrality of conforming to Jesus in poverty within his spiritual life and the profound nature of his union with God, so profound that it manifested in supernatural occurrences.[25]
St. Joseph of Cupertino (1603-1663), a Conventual Franciscan friar, is widely known as the Saint of Flights due to the recurring phenomenon of levitation that marked his spiritual and mystical life. This extraordinary event, understood as an external manifestation of his profound communion with Christ, occurred multiple times throughout his life and became a source of both spiritual reward and unintended public fascination. The first documented instance of levitation occurred on October 4, 1630, during the procession of St. Francis in Copertino. Here, St. Joseph ascended to the height of the pulpit in a state of levitation. This experience, often accompanied by ecstatic rapture, involved a mysterious force lifting him off the ground, typically occurring during prayer, Mass celebration, or in the presence of sacred imagery or the names of Jesus and the Virgin Mary. These flights served as a marker of St. Joseph's progressive advancement on his mystical journey. He reportedly experienced the Easter Triduum with exceptional intensity, including prostration and pain on Good Friday and levitation on Easter Sunday. During Easter Mass in March 1647, for example, he remained levitated from the elevation to communion. Witnesses described him as rigid and seemingly lost in profound dialogue with God while suspended in mid-air, often soaring above or near the altar. Numerous testimonies from those who witnessed these levitations solidify St. Joseph's unique association with this extraordinary phenomenon.[26]
Pio of Pietrelcina displayed a strong inclination towards religious life from a young age. Even in his early years, he experienced extraordinary phenomena that foreshadowed the significant events that would mark his adulthood. He became renowned as an "apostle of the confessional" due to his exceptional spiritual gifts. He was also deeply devoted to the Eucharist and served as a wise spiritual director for many. In 1938, he received the stigmata, which propelled him into the spotlight. The phenomenon of the stigmata and the ensuing public attention attracted both devotion and controversy. Large crowds flocked to San Giovanni Rotondo to witness the stigmatized friar. Unfortunately, this also led to calumnies and restrictions imposed by the Holy See. However, after careful investigation, Padre Pio's good faith was confirmed, and all limitations were lifted. He continued to devote himself to his brethren through prayer, confessions, and the celebration of the Holy Mass. Padre Pio's extensive epistolary unveils the profound and ongoing nature of his mystical journey. This journey, beyond the exceptional phenomena, was characterised by a daily commitment to following Christ in the footsteps of St. Francis of Assisi. He possessed the charisms of prophecy, discernment of hearts, and bilocation. Notably, he bore the stigmata for five decades and experienced frequent visions of Christ, the Virgin Mary, and angels. This concentration of spiritual gifts is rare in the history of Christian mysticism. He is renowned for his exorcisms, through which he liberated many people from demonic possession. While Padre Pio's supernatural experiences garnered significant attention, his true significance lies in his authentic mystical life. He achieved deep communion with Christ, characterised by a high degree of maturity and evident holiness. This was made possible by his continuous spiritual ascent, marked by self-denial and penances. His motivations stemmed from a desire to elevate his spiritual life and emulate St. Francis in his unwavering dedication to following Christ. In the spirit of the Capuchin Order, Padre Pio embraced and cherished the Rule of the Poverello. He viewed it as a path to sanctification and eternal life. His spirituality was profoundly Christ-centered. He placed Christ at the core of his thoughts and affections, dwelling deeply on the mysteries of Christ's passion and death. This devotion manifested in his desire for complete conformity with Christ, particularly in experiencing suffering. This suffering extended beyond the physical manifestation of the stigmata and encompassed the internal anguish he endured due to misunderstandings, which he bore with patience[27]
While mystical phenomena can hold significant value, they are not the entirety of the Christian mystical experience. The core of this experience lies in an intimate, transformative, and all-encompassing communion with Jesus Christ. Christian mystics are baptized individuals who, through a mature theological and baptismal journey, have attained a remarkable level of spiritual life. They demonstrate a profound and continuous cultivation of their bond with the Lord, achieving a harmonious balance between prayer and active apostolate. Mystics offer a significant contribution to the Church community. Their insights enrich the Church, which in turn nourishes them through the Word and the Sacraments. Far from being outsiders, mystics actively and authoritatively contribute to the path of believers. In this context, what role do mystical phenomena play? These phenomena serve as revelations of a rich inner and outer spiritual wealth. They signify the attainment of a high level of Christian life, characterized by a peak in the potential of prayer and a distinguished apostolic life. Extraordinary events act as a mirror reflecting this rich heritage, but they are not synonymous with it. Exceptional events must be integrated into the believer's spiritual journey. The more mature the believer, the greater the theological and existential meaning these phenomena hold. Visions, apparitions, stigmata, and similar experiences can only be considered authentic expressions of mysticism if they arise from a well-developed and mature spiritual foundation. These manifestations should never be viewed in isolation from the spirituality of the individual experiencing them. The quality of the individual's spiritual journey serves as the litmus test, the proof, and the verification of the phenomena's authenticity. Ultimately, it is the Christian's faith journey that provides the criterion for evaluating the extraordinary events occurring within that journey.
[1] Abbreviazioni: CCC: Catechism of the Catholic Church; NDIM: Nuovo Dizionario di Mistica, Città del Vaticano 2016; DFM: Dizionario dei Fenomeni Mistici Cristiani, Milano, 2014.
[2] Cf. A. Royo Marin, Teologia della perfezione cristiana, Cinisello Balsamo (Mi) 1989.
[3] A Gentili, Fenomeni mistici in generale, NDIM, 797.
[4] We have observed 67 cases!
[5] R. Di Muro, La mistica di Santa Chiara. Dimensioni e attualità, Roma 2014, 10-11.
[6] CCC, 2014.
[7] Di Muro, La mistica di Santa Chiara, 12-13.
[8] U. Occhialini, Prefazione, DFM, 8.
[9] Cf. Ivi, 8-9.
[10] Cf. J. Malley, Fenomeni mistici in particolare, NDIM, 800-801.
[11] Gentili, Fenomeni mistici, 797.
[12] Ivi, 798.
[13] Cf. Ivi, 798.
[14] Cf. Ivi, 798-799.
[15] Cf. Di Muro, La mistica di Santa Chiara, 107-108.
[16] An apparition is the sensible manifestation of the supernatural, of a reality that is usually invisible. It is therefore the visible revelation of a being or an object in a supernatural form, the sight of which is inexplicable and unusual in relation to the time and place in which it occurs. Apparitions can involve God, the Virgin Mary, saints, angels, and demons. In these extraordinary events, there is a sensible character, that is, the perception with the senses and the imagination of a presence as a corporeal reality. The object of the apparitions can therefore be seen, touched or perceived as present. The sense most involved in this phenomenon is sight, which is associated with hearing and smell. Touch is also involved, with the task of confirming the sense of presence of the apparition (Cf. R. Di Muro, Apparizione, DFM, 23).
[17] Cf. Di Muro, Apparizione, 23-24.
By ecstasy we must mean the condition in which a person finds himself when he transfers all his intellectual, volitive and sensitive faculties to God. The divine experience is so strong that it invests both the body and the soul. However, in these cases, especially in the processes of canonisation, the Church shows a certain prudence due to the fact that these phenomena have an immediate causality in God. The believer is inundated with unspeakable joy and is, by divine grace, placed in the state of experiencing a communion with the Lord, which can be defined as ineffable and particularly profound. It is not an alienating situation for the person, who, on the contrary, is exalted, by virtue of the involvement of the intellect and the will. This type of manifestation indicates that we are in the presence of a spiritual journey that has reached very high levels (Cf. R. Di Muro, Estasi, DFM, 54).
[19] Cf. Di Muro, Estasi, 55-59.
[20] Levitation is the suspension of the body in the air without any support and in evident contrast to the law of gravity. This phenomenon is motivated by an overabundance of love on the part of the mystic, but also by a foretaste of the glorious life in the dimension of the resurrection granted by God. It is a condition that indicates a spiritual life at a stage of considerable maturity (Cf. R. Di Muro, Levitazione, DFM, 81).
[21] Cf. Di Muro, Levitazione, 81.
Glossolalia comes from the Greek words γλῶσσα (glossa), meaning "tongue," and λαλέω (laléo), meaning "to speak." It refers to the ability to "speak in other tongues." More precisely, glossolalia is defined as: The pronunciation of what may be an existing language but unknown to the speaker (xenoglossia or xenolalia). The words of an unknown mystical language. Or simple vocalisations and syllables without meaning. It sometimes appears as part of a religious ritual. For example, in Christianity, speaking in various tongues is considered a gift from God through the Holy Spirit. As described in the Acts of the Apostles, the letter to the Romans, and the first letter to the Corinthians, it is one of the holy gifts of the Spirit given by God to the faithful, with significant variations from the day of Pentecost to today. Glossolalia is also incorporated into other religious faiths as a component of worship (R. Di Muro, Glossolalia, DFM, 66).
[23] Cf. Di Muro, Glossolalia, 66-67.
[24] S. Bonaventura da Bagnoregio, Leggenda Maior, XIII,3: FF 1225-1226.
[25] Cf. R. Di Muro, 'e stimmate di S. Francesco, DFM, 154-158.
[26] Cf. R. Di Muro, S. Giuseppe da Copertino, il santo dei voli, DFM, 163-166.
[27] Cf. R. Di Muro, Il vissuto mistico nella scuola francescana, in M.R. Del Genio-R. Di Muro (a cura), Ecco io sto alla porta e busso, Città del Vaticano 2014, 248-249.
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