Stigmatics were either "saints" enveloped by the loving arms of Jesus, or "witches" besought and beaten by demons or, as in the case of St.
Consistent with the prominence of bleeding in popular depictions of Christ's wounds, stigmatics have often exhibited not only bruising, but also open wounds that bled profusely.
However, unlike secular self-mutilators who generally recognize themselves as the cause of their wounds, true stigmatics likely engage in self-mutilation during altered states of consciousness involving an experience of the divine, while retaining no overt awareness of their actions.
Bloch believes the misogyny was so dominant, persistent, and slow to dissipate, that even today, such prevailing opinion and terms "still govern (consciously or not) the ways in which the question of woman is conceived by women as well as by men," (40) which weaves an interesting relationship between young, impressionable, female stigmatics to their young, vulnerable, modern counterparts.
Hansen's novel focuses on a fictional stigmatic named Mariette, who dedicates herself to life as a nun in the upstate New York convent where her older sister, Mother Celine, is prioress.
Such a proclivity for "wild west" tales might make him an unlikely candidate for exploring the religious experience of a young nun and stigmatic.
Stigmatics were considered a subgroup of "victim souls" and, according to Paula Kane, there were many "well-known stigmatics of the 'victim soul' heyday.
Some of the stigmatics mentioned (Lateau, Galgani) were concurrent with Therese's life or prior to her canonization so were not necessarily influenced by her like Rose was.
Marie-Rose (Rose) Ferron, a Franco-American mystic stigmatic, was born in Quebec and raised in New England.
Marie-Rose (Rose) Ferron was reputed to be a mystic stigmatic.
The strange phenomena ascribed to ecstatics, visionaries and stigmatics in religious life overwhelmingly occur during the probationary stages of postulancy and novitiate, as if marking the truly liminal character of the passage from worldly virgin to "bride of Christ.
The victim soul movement borrowed something from medieval mysticism and from the eucharistic saints and stigmatics of early modern Europe, but its nearest inspirations were the nineteenth-century cults of the Sacred Heart and of Lisieux, and the casualties and consequences of the First World War.
Negating the "thrill-complex for the extraordinary" that clouded the perspective of modern Christians, Kreuter challenged Theresa's audience: "God does not send these wounds for the stigmatic person only, but also, and more particularly, for the sake of those who witness them or even of those who hear or read of them.