Stigmata of Saint Francis of Assisi: Archbishop specifies that they are not an invention

An Italian archbishop and Franciscan scholar responds to an “old thesis” that assures that the stigmata of Saint Francis of Assisi would be an invention, using the three most important historical and available sources, and a few days after commemorating 800 years of the appearance of the wounds of Christ in the holy founder of the Franciscans.

In an article titled 800 years: Are the stigmata of Saint Francis an invention? This is how the thesis is dismantledpublished on September 13 in the newspaper Avvenire of the Italian bishops, Bishop Felice Accrocca responds to the thesis of the writer Chiara Frugoni, contained in her book The invention of the stigmata (The invention of stigmata) from 1993.

“In the analysis of hagiographic sources, the scholar’s work revealed its weaknesses. In substance, she re-proposed an old thesis, attributing to the Vicar of (Saint) Francis the projection and execution of a predetermined and precise plan,” says the Archbishop of Benevento.

In his book, Frugoni writes: “I am inclined to attribute to Elias (…) the decision to transform the friars’ mourning over the dead and martyred body of Francis into a miracle, the wounds finally visible in stigmata, and to spread the prodigy with the maximum possible resonance.”

To dismantle Frugoni’s thesis, the prelate then refers to three very ancient sources and those he considers most important, “on which others, in essence, depend.”

These are the so-called encyclical letter on the transit of Saint Francis by Friar Elías, The life of Blessed Francis by Tomás de Celano, and the handwritten rubrics – the so-called “Chartula” of Saint Francis – delivered to his friend and confessor, brother Leo – who would later add some annotations – in Alvernia (or Alverna) where the saint of Assisi received the stigmata on September 17, 1224.

The archbishop explains that “in his letter, Elías presents the stigmata as perforations, holes produced by nails that penetrated the flesh, which were visible on both sides of the hands and feet, and which did not show the color of blood, but rather rather the blackish color of the metal. Furthermore, by pointing out that the one on the side bled frequently, he suggests that the phenomenon did not affect the other wounds.

“Thomas of Celano concluded his own work perhaps in February 1229. The Celano determined first of all the time and place in which these signs were produced: in Alvernia in 1224,” he continues.

“Thomas also came to indicate the cause, writing first of the man in the form of Seraphim who hovered over Francis: everything was reduced to a game of glances, the two immersed in a great silence.”

The archbishop of Benevento also indicates that “according to Thomas, those signs showed ‘not the holes of the nails, but the nails themselves formed of flesh’. This was the main disagreement with Elijah; For the rest, Thomas made an effort to clarify and specify the facts, confirming in essence what Elijah had announced to the friars.

“Fr. León, like Thomas, also unites the two moments, that is, the appearance of the Seraphim and the impression of the stigmata, mentioning not only the vision, but also the ‘words of the Seraphim’.”

In conclusion, the Italian prelate highlights, Saint Francis of Assisi “had an intense experience in Alvernia that – according to Thomas – only revealed to one witness, Brother Leo in all probability.”

Bishop Accrocca also specifies that “Thomas, by presenting the stigmata as fleshy excrescences in the shape of nails, and insisting on this description, chose the most difficult path, because speaking of holes, based on the Gospel text (Jn 20:25), It would have been simpler; If he insisted on this aspect, it was – I believe – in obedience to the testimonies received, as an evident demonstration of his intellectual honesty.

“León, although he confirmed the story, added new details, according to that perspective of integration that presides over the construction of Franciscan hagiographies during the 13th century.”

Therefore, the archbishop emphasizes, “the theory of an alleged opposition between his testimony and that of Elías and Tomás, when examining the texts, does not hold up.”

“The novelty of the miracle – and perhaps also the use that was made of it – certainly favored contrary reactions, which, however, do not run the risk of invalidating a fact unanimously attested by the sources,” he concludes.

What are stigmata?

The stigmata are the wounds that Christ suffered at the crucifixion: two on his feet, two on his hands and one on his side; that have appeared in some mystics.

Although stigmata are wounds, the medical point of view differs with this definition since they do not heal, not even when they are healed; They do not become infected or decompose, they do not degenerate into necrosis, they do not have a bad odor, and they also bleed constantly and profusely.

The stigmata are also the exact reproduction of the wounds of Jesus, according to studies of the Holy Shroud or Shroud, a cloth that according to tradition would have wrapped the body of Christ and which is preserved in Turin (Italy).

To recognize the stigmata as valid or real, the Church requires some conditions: they must all appear at the same time, they must cause an important modification in the tissues, they must remain unchanged and they must be free of infection or scarring.

According to the Catholic Encyclopedia There are around 60 stigmatized people, including saints and blesseds.

Some of the most famous, besides Saint Francis of Assisi, are Saint Catherine of Siena (who prayed to God that they would not be visible), Saint Catherine of Ricci, Saint John of God, Blessed Anne Catherine Emmerich, among others.