|GEMMA GALGANI 1878-1903|
|Feast: April 11
little to be said about her life. Born at Camigliano in Tuscany, she suffered
from 'tuberculosis of the spine with aggravated curvature', and, though she
considered herself cured by a vision of the young Saint Gabriel Possenti, she
could not obtain a certificate of health enabling her to enter a convent, as she
wished. She had many 'abnormal' experiences from June 1899 onwards, including
the 'stigmata' in hands and feet, carefully examined by her confessor and
biographer, the Passionist Fr Germano. These began to appear about 8 p.m. on a
Thursday and lasted till 3 p.m. on the Friday. No pain preceded their
apparition, but only a deep recollection. There was seen first a discoloration
on the back and palm of each hand; then a 'rent in the flesh' under the skin
which then split, and a deep laceration was observed, at least usually: the
holes above and below corresponded and the perforations seemed complete, but it
was hard to judge of this because they kept firing up with blood, partly
flowing, partly congealing. Fr Germano measured the diameters and shapes of the
wounds carefully, and noted that 'a few times' a sort of fleshy swelling, like a
nail-head, about an inch across, covered the wounds in the hands (though not
those in the feet): 'The deep wounds were the more usual state of Gemma's
stigmata—I say, the more usual state'. He also says that directly the Friday
ecstasy was over, 'the flow of blood from all <five> wounds ceased
immediately; the raw flesh healed; the lacerated tissues healed too': at least
by Sunday not a vestige remained of the deep 'cavities'; the new skin was
smooth, though 'whitish marks' remained on it. Much more could be said about
this saint, but this account suffices as occasion for explaining the principles
governing the Church's approach to these and allied phenomena.
First, the Congregation of Rites, declaring that Gemma practiced the Christian virtues to a heroic degree, explicitly refrained from passing judgment on the preternatural character of the recorded phenomena; a matter (it adds) 'upon which no decision is ever made' (see <Acta Apostolicae Sedis> vol. xxiv , p. 57, and Thurston: <Physical Phenomena of Mysticism>, ed. J. H. Crehan, chapter 11, especially pp. 52-54).
We must first register the alleged <facts> presented to us for observation, and then consider the evidence. Only then may we tentatively embark on <interpretation>. So we notice that before the time of St. Francis of Assisi there can be quoted only two or three instances of stigmatization of doubtful character: but since St. Francis, instances become almost innumerable up to the present day. We start by excluding those where self-inflicted wounds can even be suspected; for there have been instances of downright imposture, of misguided asceticism-conscious or possibly unconscious. This cannot apply to Gemma Galgani, since the gradual appearance and disappearance of her wounds was scrupulously <watched>. Again, all instances of complete stigmatization (save probably two) are found in women, and usually (though by no means always) in women who lead an enclosed and constantly meditative life; this suggests that the mind can influence the body-as it obviously can: a <thought> can make one blush, or turn pale. Further, an ecstatica's stigmata (or visions) not seldom correspond with some picture or effigy that she habitually sees: the marks of the scourging on Gemma are said to reproduce those on a crucifix she contemplated; Catherine Emmerich and others 'see' our Lord on a Y-shaped cross like one they were accustomed to; some will see Him crucified with three, others with four, nails; the wound of the lance may be on the right, or again on the left. We may therefore grant that <even if> a supernatural grace be granted to the soul, the mind, helped by the imagination, may proceed to interpret it to itself by means of such ideas or images as it possesses or prefers. But how far can the 'mind' influence the body? 'Dermatography'—marks on the skin, usually disappearing soon—can undoubtedly be induced by suggestion, whether it be self-suggestion or administered by another; but can suggestion cause lesions of the tissues, persisting and not becoming gangrenous? The word 'hysteria' should now be left aside—the ugly word 'pithiatism' may be replacing it—it merely means 'suggestibility'. Now there is no fault in being 'suggestible'; one person may lie abnormally open to the stimulus of anger, fear, sex or pity. If then we seek the nature of the stimulus lying behind the bodily manifestations observed in one who, on other grounds, is judged to be of exceptional holiness, we can prudently suppose that it is love for God, for Christ incarnate, or crucified, which so moves the entire 'subject'—body-mind—as to produce the exterior phenomena. The miracle would then lie in the intensity of the love for God granted to a human soul; the physical consequences of so super-human a love might be quite incalculable, by no means necessarily the stigmata, though possibly including them: indeed, disconcerting symptoms might well co-exist with those that might be expected, and should by no means be at once ascribed to diabolic influences. The description of all abnormal symptoms of the sort under discussion should be purely clinical, not rhetorical or pietistic.
St. Gemma Galgani was beatified in 1933, and canonized in 1940.
Taken from "The Saints: A concise Biographical Dictionary", edited by John Coulson, published by Hawthorn Books, Inc. 1960.
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