Belong to the Truth Jesus Christ

รบกวนท่านผู้รู้ทุกท่าน ให้ความรู้เกี่ยวกับ "รอยแผลศักดิ์สิทธิ์ (stigmata)" ด้วยค่ะ ขอบพระคุณมาก :D

Mystical Stigmata
To decide merely the facts without deciding whether or not they may be explained by supernatural causes, history tells us that many ecstatics bear on hands, feet, side, or brow the marks of the Passion of Christ with corresponding and intense sufferings. These are called visible stigmata. Others only have the sufferings, without any outward marks, and these phenomena are called invisible stigmata.

I. FACTS

Their existence is so well established historically that, as a general thing, they are no longer disputed by unbelievers, who now seek only to explain them naturally. Thus a free-thinking physician, Dr. Dumas, professor of religious psychology at the Sorbonne, clearly admits the facts (Revue des Deux Mondes, 1 May, 1907), as does also Dr. Pierre Janet (Bulletin de l'Institut psychologique international, Paris, July, 1901).

St. Catherine of Siena at first had visible stigmata but through humility she asked that they might be made invisible, and her prayer was heard. This was also the case with St. Catherine de' Ricci, a Florentine Dominican of the sixteenth century, and with several other stigmatics. The sufferings may be considered the essential part of visible stigmata; the substance of this grace consists of pity for Christ, participation in His sufferings, sorrows, and for the same end--the expiation of the sins unceasingly committed in the world. If the sufferings were absent, the wounds would be but an empty symbol, theatrical representation, conducing to pride. If the stigmata really come from God, it would be unworthy of His wisdom to participate in such futility, and to do so by a miracle.

But this trial is far from being the only one which the saints have to endure: "The life of stigmatics," says Dr. Imbert, "is but a long series of sorrows which arise from the Divine malady of the stigmata and end only in death: (op. cit. infra, II, x). It seems historically certain that ecstatics alone bear the stigmata; moreover, they have visions which correspond to their rôle of co-sufferers, beholding from time to time the blood-stained scenes of the Passion.

With many stigmatics these apparitions were periodical, e.g., St. Catherine de' Ricci, whose ecstasies of the Passion began when she was twenty (1542), and the Bull of her canonization states that for twelve years they recurred with minute regularity. The ecstasy lasted exactly twenty-eight hours, from Thursday noon till Friday afternoon at four o'clock, the only interruption being for the saint to receive Holy Communion. Catherine conversed aloud, as if enacting a drama. This drama was divided into about seventeen scenes. On coming out of the ecstasy the saint's limbs were covered with wounds produced by whips, cords etc.

Dr. Imbert has attempted to count the number of stigmatics, with the following results:

1. None are known prior to the thirteenth century. The first mentioned is St. Francis of Assisi, in whom the stigmata were of a character never seen subsequently; in the wounds of feet and hands were excrescences of flesh representing nails, those on one side having round back heads, those on the other having rather long points, which bent back and grasped the skin. The saint's humility could not prevent a great many of his brethren beholding with their own eyes the existence of these wonderful wounds during his lifetime as well as after his death. The fact is attested by a number of contemporary historians, and the feast of the Stigmata of St. Francis is kept on 17 September.

2. Dr. Imbert counts 321 stigmatics in whom there is every reason to believe in a Divine action. He believes that others would be found by consulting the libraries of Germany, Spain, and Italy. In this list there are 41 men.

3. There are 62 saints or blessed of both sexes of whom the best known (numbering twenty-six) were:


St. Francis of Assisi (1186-1226);
St. Lutgarde (1182-1246), a Cistercian;
St. Margaret of Cortona (1247-97);
St. Gertrude (1256-1302), a Benedictine;
St. Clare of Montefalco (1268-1308), an Augustinian;
Bl. Angela of Foligno (d. 1309), Franciscan tertiary;
St. Catherine of Siena (1347-80), Dominican tertiary;
St. Lidwine (1380-1433);
St. Frances of Rome (1384-1440);
St. Colette (1380-1447), Franciscan;
St. Rita of Cassia (1386-1456), Augustinian;
Bl. Osanna of Mantua (1499-1505), Dominican tertiary;
St. Catherine of Genoa (1447-1510), Franciscan tertiary;
Bl. Baptista Varani (1458-1524), Poor Clare;
Bl. Lucy of Narni (1476-1547), Dominican tertiary;
Bl. Catherine of Racconigi (1486-1547), Dominican;
St. John of God (1495-1550), founder of the Order of Charity;
St. Catherine de' Ricci (1522-89), Dominican;
St. Mary Magdalene de' Pazzi (1566-1607), Carmelite;
Bl. Marie de l'Incarnation (1566-1618), Carmelite;
Bl. Mary Anne of Jesus (1557-1620), Franciscan tertiary;
Bl. Carlo of Sezze (d. 1670), Franciscan;
Blessed Margaret Mary Alacoque (1647-90), Visitandine (who had only the crown of thorns);
St. Veronica Giuliani (1600-1727), Capuchiness;
St. Mary Frances of the Five Wounds (1715-91), Franciscan tertiary.
4. There were 20 stigmatics in the nineteenth century. The most famous were:


Catherine Emmerich (1774-1824), Augustinian;
Elizabeth Canori Mora (1774-1825), Trinitarian tertiary;
Anna Maria Taïgi (1769-1837);
Maria Dominica Lazzari (1815-48);
Marie de Moerl (1812-68) and Louise Lateau (1850-83), Franciscan tertiaries.
Of these, Marie de Moerl spent her life at Kaltern, Tyrol (1812-68). At the age of twenty she became an ecstatic, and ecstasy was her habitual condition for the remaining thirty-five years of her life. She emerged from it only at the command, sometimes only mental, of the Franciscan who was her director, and to attend to the affairs of her house, which sheltered a large family. Her ordinary attitude was kneeling on her bed with hands crossed on her breast, and an expression of countenance which deeply impressed spectators. At twenty-two she received the stigmata. On Thursday evening and Friday these stigmata shed very clear blood, drop by drop, becoming dry on the other days. Thousands of persons saw Marie de Moerl, among them Görres (who describes his visit in his "Mystik", II, xx), Wiseman, and Lord Shrewsbury, who wrote a defence of the ecstatic in his letters published by "The Morning Herald" and "The Tablet" (cf. Boré, op. cit. infra).

Louise Lateau spent her life in the village of Bois d'Haine, Belgium (1850-83). The graces she received were disputed even by some Catholics, who as a general thing relied on incomplete or erroneous information, as has been established by Canon Thiery ("Examen de ce qui concerne Bois d'Haine", Louvain, 1907). At sixteen she devoted herself to nursing the cholera victims of her parish, who were abandoned by most of the inhabitants. Within a month she nursed ten, buried them, and in more than one instance bore them to the cemetery. At eighteen she became an ecstatic and stigmatic, which did not prevent her supporting her family by working as a seamstress. Numerous physicians witnessed her painful Friday ecstasies and established the fact that for twelve years she took no nourishment save weekly communion. For drink she was satisfied with three or four glasses of water a week. She never slept, but passed her nights in contemplation and prayer, kneeling at the foot of her bed.

II. EXPLANATIONS

The facts having been set forth, it remains to state the explanations that have been offered. Some physiologists, both Catholics and Free-thinkers, have maintained that the wounds might be produced in a purely natural manner by the sole action of the imagination coupled with lively emotions. The person being keenly impressed by the sufferings of the Saviour and penetrated by a great love, this preoccupation acts on her or him physically, reproducing the wounds of Christ. This would in no wise diminish his or her merit in accepting the trial, but the immediate cause of the phenomena would not be supernatural.

We shall not attempt to solve this question. Physiological science does not appear to be far enough advanced to admit a definite solution, and the writer of this article adopts the intermediate position, which seems to him unassailable, that of showing that the arguments in favour of natural explanations are illusory. They are sometimes arbitrary hypotheses, being equivalent to mere assertions, sometimes arguments based exaggerated or misinterpreted facts. But if the progress of medical sciences and psycho-physiology should present serious objections, it must be remembered that neither religion or mysticism is dependent on the solution of these questions, and that in processes of canonization stigmata do not count as incontestable miracles.

No one has ever claimed that imagination could produce wounds in a normal subject; it is true that this faculty can act slightly on the body, as Benedict XIV said, it may accelerate or retard the nerve-currents, but there is no instance of its action on the tissues (De canoniz., III, xxxiii, n. 31). But with regard to persons in an abnormal condition, such as ecstasy or hypnosis, the question is more difficult; and, despite numerous attempts, hypnotism has not produced very clear results. At most, and in exceedingly rare cases, it has induced exudations or a sweat more or less coloured, but this is a very imperfect imitation. Moreover, no explanation has been offered of three circumstances presented by the stigmata of the saints:


Physicians do not succeed in curing these wounds with remedies.
On the other hand, unlike natural wounds of a certain duration, those of stigmatics do not give forth a fetid odour. To this there is known but one exception: St. Rita of Cassia had received on her brow a supernatural wound produced by a thorn detached from the crown of the crucifix. Though this emitted an unbearable odour, there was never any suppuration or morbid alteration of the tissues.
Sometimes these wounds give forth perfumes, for example those of Juana of the Cross, Franciscan prioress of Toledo, and Bl. Lucy of Narni.
To sum up, there is only one means of proving scientifically that the imagination, that is auto-suggestion, may produce stigmata: instead of hypothesis, analogous facts in the natural order must be produced, namely wounds produced apart from a religious idea. This had not been done.

With regard to the flow of blood it has been objected that there have been bloody sweats, but Dr. Lefebvre, professor of medicine at Louvain, has replied that such cases as have been examined by physicians were not due to a moral cause, but to a specific malady. Moreover, it has often been proved by the microscope that the red liquid which oozes forth is not blood; its colour is due to a particular substance, and it does not proceed from a wound, but is due, like sweat, to a dilatation of the pores of the skin. But it may be objected that we unduly minimize the power of the imagination, since, joined to an emotion, it can produce sweat; and as the mere idea of having an acid bon-bon in the mouth produces abundant saliva, so, too, the nerves acted upon by the imagination might produce the emission of a liquid and this liquid might be blood. The answer is that in the instances mentioned there are glands (sudoriparous and salivary) which in the normal state emit a special liquid, and it is easy to understand that the imagination may bring about this secretion; but the nerves adjacent to the skin do not terminate in a gland emitting blood, and without such an organ they are powerless to produce the effects in question. What has been said of the stigmatic wounds applies also to the sufferings. There is not a single experimental proof that imagination could produce them, especially in violent forms.


Another explanation of these phenomena is that the patients produce the wounds either fraudulently or during attacks of somnambulism, unconsciously. But physicians have always taken measures to avoid these sources of error, proceeding with great strictness, particularly in modern times. Sometimes the patient has been watched night and day, sometimes the limbs have been enveloped in sealed bandages. Mr. Pierre Janet placed on one foot of a stigmatic a copper shoe with a window in it through which the development of the wound might be watched, while it was impossible for anyone to touch it (op. cit. supra).

++++++++++++++++++++++++++

AUG. POULAIN
Transcribed by William G. Bilton, Ph.D.
In memory of the Most Rev. Leo T. Maher
Bishop of Santa Rosa and San Diego, California

Signs From Gods -Science Tests Faith
June 26, 1999 - FOX TV Special

Katya Rivas ผู้มีรอยแผลศักดิ์สิทธิ์คนปัจจุบันคะ



The program was about 'miracles' - or connections to Source - and proving them scientifically.

Katya Revas is a Bolivian woman who was videoed over a period of months as many miraculous things occurred in her everyday life - connected to Jesus - who she claims comes to talk to her on a regular basis.

The show was geared towards waking up yet another group of our 'sleeping masses' - to the connection humanity has with a higher source - Jesus - (savior) - in this case - and that everything we experience can not be explained with third dimensional terminology.

Within her home - one can witness statues and portraits crying blood or tears of oil. The blood tested as feminine.

Katya wants no money - is not on an 'ego trip' - but was just a woman who incarnated in this timeline to bring special messages to humanity.

She is a woman of humble means with a spiritual heart and soul.

It took her many years of spiritual work to get to the level of credibility she has attained.

Scientific equipment was brought in to either verify or discredit her claims of 'talk' with Jesus.

Katya allowed herself to be tested with all sorts of scientific equipment - all of which proved that she was having an unexplained experience.

I was most impressed with one segment where an EEG was strapped to her head to monitor her brain-wave patterns while she was talking to Jesus.

The equipment showed her brain to be in a Delta state - sleep state - coma state - but she was awake and speaking to Jesus and those in the room with her.

Katya suddenly started a conversation with a man in another room - whom she was unaware was monitoring her - or that the other room even existed as it was sound-proofed.

His name is Dr. Victor Pella. He was watching her through a two-way mirror and speculating that perhaps her brain was going through a seizure of some kind - like epilepsy.

Suddenly Katya started talking to him saying that she was not sick and did not have epilepsy.

Everyone looked on in shock! Katya said she got the messages from Jesus who was by her side.

Katya continued her conversation with the man - though she could not see or hear him! It was amazing!

In another part of the show - Katya said she was looking at Jesus. The cameras picked up a bright light reflecting off her eyes.

None of this was a 'set-up' by Katya. It was a 'set-up' by the universe for those who are non-believers to think about other realities and say, "Maybe this could be true".

Katya also experiences the stigmata as certain times. She knows when it is going to happen to her. Viewers got to see the wounds appear on her body - remain for a day - the miraculously heal! She appeared to be in great pain prior to the and during the experience. It was amazing to see her wounds heal with no scars.

I know that it is all in preparation for something about to happen in the current timeline. Some may call it 'Revelation'. Katya's message to humanity was similar to those told in the all of the prophecies - this is the time of transition of consciousness through the alchemy of time.


"Bring peace and love to humanity or it will be destroyed".

ขอบคุณน้อง LL มากนะคะ แต่ แอ๊...........คุณ P ต้องการความช่วยเหลือด่วน!!! ภาษาปะกิดไม่แข็งแรงอ่ะ *omg

เห็นด้วยที่ต้องถอดภาษาค่ะ ขอคุณดอกปีบหอม เพิ่มอีกคนค่ะ
น้องลิงก็ดี อิอิ ;D

Prod Pran เขียน:
เห็นด้วยที่ต้องถอดภาษาค่ะ ขอคุณดอกปีบหอม เพิ่มอีกคนค่ะ
น้องลิงก็ดี อิอิ ;D

ผมละพี่พีพี :'(

เห็นด้วยที่ต้องถอดภาษาค่ะ ขอคุณดอกปีบหอม เพิ่มอีกคนค่ะ
น้องลิงก็ดี อิอิ


ผมละพี่พีพี

อย่าเพิ่ง :'( นะคะ พี่พีพีไม่ได้ลืม Ot หรอก ... เอาอย่างนี้ Ot เริ่มแปลเลยนะคะ ทุกคนจะได้อ่านกัน

น้องจิงจ๋า ... มาเป็นชุดเลยนะคะ อิอิ *kis ... แต่ก็ให้ความกระจ่างได้ดีเลยค่ะ

peach เขียน: แล้วจะอ่านยังไงคะเนี่ย
คนเก่งช่วยแปลด้วยนะคะ

โอววว พี่ลูกท้อ เฮ้ยลูกพีช ไปได้รูป พระเยซูอุ้มแกะจากไหนฮะ สวยมักๆฮะ มองแล้วอบอุ่นจัง 8)

ต๋ายๆๆๆ พี่ข้าวโอ๊ต แปลเลยกั๊บ พี่พีพี จะดีใจมากฮะ ที่พี่โอตะ ได้ทำความดีทิ้งท้าย
ก่อน ไปอยู่กับฮอสที่เมกา 8) ;D ;D

LL1 มีVCD
Sign of gods เรื่องของ Katya Rivas ด้วย


ใครต้องการ
ส่งที่อยู่มาจากIM ด่วนจ๊า~~


ปล.
เป็นภาค Soundtrackนะเค๊อะ

~@Little lamb@~ เขียน: LL1 มีVCD
Sign of gods เรื่องของ Katya Rivas ด้วย


ใครต้องการ
ส่งที่อยู่มาจากIM ด่วนจ๊า~~


ปล.
เป็นภาค Soundtrackนะเค๊อะ

เจ้าของกระทู้นี้แหละ อยากได้ที่ซู๊ดดดดดดดดดดดดดดดดด

ส่งมาแหน่ น้องหล่าคนจ๋วย..เด้อค่ะเด๊อ!!! ;D

ขอที่อยู่เจ๊อีกรอบคะ

ส่งมาทางIm หรือ Mail ก้ได้คะ :-*

จิงจิง ... เอา VCD ด้วยคน ที่อยู่บ้านพี่มีแล้วนะ mail มาหน่อย จะได้เอาให้แม่กะป๊าดูด้วย

อ้อ ... รายชื่อคนที่มีรอยแผลศักดิ์สิทธิ์ข้างบนน่ะ ทำไมไม่มี ท่านนักบุญ(คุณพ่อ)ปิโอ ล่ะ
หรือว่าเบลอเองแล้วมองไม่เห็นเอ่ย???

http://www.padrepio.it/ing/

เพราะเป็นฉบับเก่ามั๊ง...เลยยังไม่ได้Update :-*

เมลไปให้ หนู ด้วยค่ะพี่จิง :o

ความยาวกี่นาทีจ๊ะ :-* *kis

~@Little lamb@~ เขียน: Mystical Stigmata
To decide merely the facts without deciding whether or not they may be explained by supernatural causes, history tells us that many ecstatics bear on hands, feet, side, or brow the marks of the Passion of Christ with corresponding and intense sufferings. These are called visible stigmata. Others only have the sufferings, without any outward marks, and these phenomena are called invisible stigmata.

มาแปลให้แล้วครับ

ก่อนอื่น ขออนุญาตให้คำจำกัดความของคำศัพท์หลาย ๆ คำที่ท่านผู้อ่านอาจไม่คุ้นเพื่อประกอบการแปลบทความนี้ และเพื่อประโยชน์ของทุกท่านที่มีความสนใจในความหมายของคำศัพท์เฉพาะทางหลาย ๆ คำที่ปรากฏในบทความนี้
คำว่า "stigmata" เป็นพหูพจน์ของคำนามในภาษากรีก "stigma" ซึ่งหมายถึงรอยแผลหรือรอยสัก โดยทั่วไป คำว่า "stigma" หมายถึงรอยประทับแห่งมลทินหรือความอดสู

คำว่า "stigmata" เท่าที่ใช้ในภาษาอังกฤษหมายถึงรอยแผลบนร่างกายของบุคคลบางคนที่ปฏิบัติธรรมอย่างเคร่งครัดและอุทิศชีวิตให้กับศาสนา โดยรอยแผลเหล่านั้นจะปรากฎอยู่บนร่างกายบุคคลเหล่านี้อย่างลึกลับ ในตำแหน่งที่ใกล้เคียงกับรอบแผลทั้งห้าที่พระเยซูเจ้าทรงได้รับในขณะที่พระองค์ทรงถูกตรึงกางเขน คือที่มือและเท้าทั้งสองข้อง และที่สีข้าง (และในบางกรณีก็เกิดขึ้นที่บริเวณศีรษะในตำแหน่งใกล้เคียงกับรอยแผลที่เกิดจากมงกุฎหนาม) ในวงการคาทอลิกไทยใช้คำว่า

Thank You Khun NNS สำหรับ คำแปลจากนักแปลมือทอง
NJ จะก็อปไปเก็บไว้อ่านช้าๆ อีกครั้งฮะ

ขอพระเจ้าทรงอวยพรคร้าบบบบ ;D

โอ :o
ขอบคุณมาก :-*

ขอบคุณคะ คุณ NNS
มีคนช่วยรับหน้าที่แปลอีก 1 ว๊าว.... *no1

~@Little lamb@~ เขียน: ขอบคุณคะ คุณ NNS
มีคนช่วยรับหน้าที่แปลอีก 1 ว๊าว.... *no1

เก่งเสียด้วยซืคะ ... ว้าว ...

*thx ครับ
ฝ่ายต่างประเทศอีกคน

ขอบคุณน้องจิงและคุณ NNS มาก ๆ ค่ะ ได้นำไปตอบในกระทู้ที่พันทิปด้วยล่ะ :D

http://www.pantip.com/cafe/religious/to ... 60885.html

ไม่ทราบหน้งเรื่อง Stigmata เป็นไงบ้าง เพราะยังไม่ได้ดูเลยค่ะ

http://www.mgm.com/stigmata/home.html

Mei เขียน: ไม่ทราบหน้งเรื่อง Stigmata เป็นไงบ้าง เพราะยังไม่ได้ดูเลยค่ะ

http://www.mgm.com/stigmata/home.html

อย่าลืมกินต้มยำมาม่า กับยำปลาดุกฟู พร้อมยำหมูยอด้วย ขณะดูนะครับ จะได้ยำกันให้สนุกเลยทั้งหนังทั้งอาหาร *heh

ขอบคุณครับได้อ่านแล้ว