> [[at-sl-32|← B3 Ch. III]] # "Footnotes — Book Iii, Ch. Iii: Extraordinary Phenomena" [1] ST. TERESA, Life, C. XXV-XXX; Interior Castle, Mansion VI and elsewhere; ST. JOHN OF THE CROSS, Bk. I, C. XXI-XXX and elsewhere; ALVAREZ DE PAZ, op. cit., t. III, lib. V, p. IV, de discretione spirituum; GODINEZ, Praxis theol. myst., lib. X; BENEDICTUS XIV, De beatificat., lib. IV, P. I; RIBET, La Mystique divine, t. II; POULAIN,Graces of Interior Prayer , C. XVII-XXI; GARRIGOU-LAGRANGE, Perfect. et contemplation, t. II, p. 536-562; Mgr. FARGES, Mystical Phenomena. [1] De Serv. Dei Beatif, 1. II, c. 32, n. 11 : “ Although an assent of Catholic faith may not and can not be given to revelations thus approved, still, an assent of human faith , made according to the rules of prudence, is due them; for according to these rules such revelations are probable and worthy of pious credence.” [2] Decrees of Urban VIII, March 13, 1625 and of Clement IX, May 23, 1668. [3] Sum. theol., III, q. 76, a. 8. The same conclusion is deduced from the testimony of St. Teresa, Relation XIII, where she says : “By some things which He told me, I understood that after He ascended into heaven He never descended on earth to converse with anyone, except in the Holy Sacrament.” [1] Life by Herself, C. XXVIII. — [2] Ibid., C. XXIX. [3] Life by Herself, C. XXVII. — [4] Interior Castle , VI Mansion, C. X. [5] St. John of the Cross treats at length of these three different kinds of supernatural words, successive , formal and substantial ( Ascent of Carmel), Bk. II, C. XXVI-XXIX. [1] ST. THOM., Ia Iæ, q. 113, a. 8; De Veritate, q. 28, a. 3; cfr. GARRIGOU-LAGRANGE, Op. cit., t. II, p. 560. [2] Ascent of Carmel, Bk. II, C. XVIII. [1] A notable instance was that of Magdalen of the Cross, a Franciscan Nun of Cordova, of the XVI Century, who after having given herself to the devil from her infancy, entered the convent at the age of seventeen and was three times Abbess of her monastery. Aided by the demon, she simulated all the mystical phenomena of ecstasy, levitation, stigmata, revelations ana prophecies repeatedly fulfilled. Thinking herself at the point of death, she made a confession which she latet retracted, was exorcised and moved to another convent of her order. See POULAIN, Graces of Interior Prayer, C. XXI, n. 36. [2] St. Teresa in several piaces speaks of such persons. “It happens that some persons (and I know this to be true, for not three or four, but many persons have spoken with me on the subject) are of so weak an imagination, that whatever they think upon, they say they see it clearly, as it indeed seems to them : they have also so vigorous an understanding, or whatever else it may be, for I know not, that they become quite certain of everything in their imagination. ” (Interior Castle, VI Mansion, C. IX). — [3] Galatians, 1, 8. [1] In the life of St. Catherine of Bologna it is related that the devil sometimes appeared to her in the form of the crucified Christ and demanded of her, under the appearance of perfection, the most impossible things, in order to drive her to despair. ( Vita altera, cap. II, 10-13 in the Bollandists March 9). [2]Interior Castle, VI Mansion, C. VIII. [1] The Mystic City, Part II, n. 128; Part. I, n. 122. [2] BOLLANDISTS, March 25th, p. 247. [1] BOLLANDISTS, January 13th, preface to the life of Blessed Veronica of Binasco; ST. ALPHONSUS LIGUORI, Horologe of the Passion. [2] ST. BERNARD, Letters, No. LVI. [3] Father FAGES, O. P., in the Histoire de S. V. Ferrier, explains that this was a conditional prophecy, like that of Jonas against Niniveh, and that the world was saved precisely on account of the many conversions the Saint brought about. [4] Supplementary Revelations, C. XLIX. [5] In the Works of Marie Lataste we find among her revelations passages translated from the Summa of St. Thomas. [1] Interior Castle, VI Mansion, C. III. [2] Ascent of Carmel, Bk. II, C. XI; The entire chapter should be read. [1] Ascent of Carmel, Bk. II, C. XXIII. [2] Histoire de Ste Thérèse par une Carmélite, ch. XII. [3] PRAT, Theology of St. Paul, II; GARRIGOU-LAGRANGE, op. cit., II, p. 536-53 [1] St. Thomas in an interesting article (Ia IIæ, q. III, a. 4) summarizes these, divers graces and shows how useful they are to the preacher of the Word: l) they give him a full knowledge of divine things; 2) they confirm his preaching by miracles; 3) they help him to preach the Word of God more effectively. [1] De Beatificat. Book III, C. XLIX. [2] RIBET, La Mystiqtte, IIe P., ch. XXIX; MGR FARGES, op. cit., IIe Part, ch. III, a. 3. [3] De Beatificat. Book IV, I Part., C. XXVI, n. 8-30. [4] This miracle was carefully studied in the process of her canonization, and the examiners concluded that nothing in the natural order could explain it (BOLLANDISTS, Oct. 15th, t. LV, p. 368, n. 1132). [1] De Beatific., 1. IV. P. I, C. XXXI, n. 19-28. [2] La Stigmatisation, t. II, p. 183. [3] BENEDICT XIV, op. cit., 1.IV, P. I, C. XXVII. [1] This difference is brought out by unbelievers such as M. DE MONTMORAND, Psychologie des Mystiques , 1920, although the latter attributes these phenomena to hallucination. For the refutation of these theories our readers are referred to A. HUC, Nevrose et Mysticisme, Rev . de Philosophie (P. Peillaube),juil., août, 1912, pp. 5, 128; MGR. FARGES, op . cit., p. 322-585. [2] This is a summary of the characteristics noted by P. JANET, L’Automatisme psychologique , P. II, ch. III-IV. [1] EM. GEBHART, Rev. hebdom ., 16 mars, 1907. [1] DEL RIO, Disquisitiones magicæ, 1600; THYRÆUS, De locis infestis; De spirituum apparitionibus ; De dæmoniacis, 1699; RIBET, Mystique divine, t. III; POULAIN, Graces of Interior Prayer, C. XXIV; SAUDREAU, L’Etat mystique, ch. XXII-XXIII. [1] M. DE LANTAGES, Vie de la Vén. M. Agnés ed. Lucot, 1863, P. I, ch. X. [2] POULAIN, op. cit., ch. XXIV, n. 94. [3] Bollandistes, Feb. 22., t. VI, p. 340, n. 178. [4] A. MONNIN, The Curé of Ars, III, C. II. [5]Vie par une Carmélite, t. II, ch. XXVII. [6] POULAIN, loc. cit. — [7] Instil. theoL mysticæ, 219. [1] Besides the authors already mentioned, see MGR WAFFELAERT, in the Dictionnaire d’Apologétique: “ Possession. ” [1] Lettre du 3 mai 1635 au P. d’Attichy. [2]De Exorcizandis Obsessis a Dæmonio. [1] Cases of abnormal mental states have been recorded in which words or languages once heard or understood but later forgotten, were recalled; for instance, the priest’s housekeeper who recited whole passages in Greek and Hebrew which she had heard the priest recite. The statement of the Ritual is therefore a judicious one: “ Speaking an unknown tongue or understanding it when spoken by another. ” [1] Essai dt théol, morale, cb. IV, revised edition by Dr Ferrand, 1884. [1] “The obsessed person should be urged, if he be mentally and physically able, to pray to God for help, to fast and to receive more frequently according to the advice of the confessor the Sacraments of Penance and the Holy Eucharist. ” (Rituale, De exor. obsessis). [2] “ That thou mayest become water exorcised to put to flight every power of the enemy, and that thou mayest be able to eject and supplant this enemy himself together with his apostate angels... ”(Rit. rom., Ordo ad faciendam aquam benedictam). [3] Preface for the Feast of the Holy Cross. [4]Mark XVI, 17. — St. Alphonsus Rodriguez was wont to make a large sign of the cross at the moment of the Obsession and to command the tempter to bow down and adore Jesus, in virtue of that text of St. Paul: “That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth. ” (Philip., II, 10). The Saint adds that this put the devil to flight. [1] LEHMKUHL, Theol. Moralis, t. II, n. 574, edition of 1910. [2] Mark, IX, 28. [3] “ The attendants, who should be few in number, must be warned not to ask the possessed person any questions, but rather to humbly and earnestly pray to God for him. ” (Hit., loc. cit). Perhaps it was because of the violation of this rule that the exorcisms at Loudun had to be carried on for so long a time and not without some unfortunate happenings. [1] Rom., VIII, 31. --- > [[at-sl-32|← B3 Ch. III]]