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• W4379530304 abstract "Building the Archive of Stigmatic Women Religious Kristof Smeyers The doors of the convent open In May 1801, the newly-elected abbess Maria Rosa Serra (1766–?) opened the doors of the Capuchin convent of Ozieri, in Sardinia.1 In the first week of May she was said to have suffered the stigmata, the wounds of Christ on the cross, in the presence of several other nuns and a delegate of the pope. Upon examination Serra bled profusely from her hands and feet, from several pinprick-sized wounds in her forehead, and from a wound in her side that, ‘on placing the hand near it, the very breath from the lungs could be felt’.2 The election results for the new abbess were unanimous; in fact, Serra’s swift rise to the top of the convent hierarchy was in large part due to the holy wounds.3 Upon opening the convent doors to pilgrims, curious Sardinians and journalists, the abbess became a public religious sensation, the convent a site for popular lay devotion and the town a traveller’s destination. This sudden porousness of the convent walls also subjected the stigmatic abbess to contestation, and not only in ecclesiastical milieus. Serra’s rise to a position of charismatic religious authority had a ripple effect within the Capuchin community and across local and regional communities. The Capuchin nuns experienced a substantial improvement of their living standards in the convent; the village frequently found itself overrun with visitors, in particular on Fridays when Serra experienced the Passion. Popular fame and public visibility fuelled Serra’s religious authority, but also provoked an intervention from the church. The new bishop, Giovanni Antioco Azzei, ordered an investigation into Serra’s supernatural claims in 1805 and, despite local resistance, was successful in removing her from the convent in 1806. Though she lived in isolation afterwards, her public legacy was further cultivated. In 1828, twenty-two years after Serra’s ‘confession’ and eviction from the convent, William Henry Smyth, then a captain in the Royal Navy, dedicated two pages of his concise travel account of Sardinia to the sensational story of Maria Rosa Serra.4 Kristof Smeyers Studies • volume 107 • number 427 336 What happened in Ozieri in 1801 constituted a tonal shift for stigmatic women religious – and consequently for the historian studying stigmata.After the French Revolution, numbers of religious sisters and convents increased dramatically across Europe, with a notable geographical concentration along the dorsale catholique that ran from present-day Belgium across the French-German border into Northern Italy.5 Newly-founded congregations adopted an active religious life, in which sisters worked as teachers, nurses or administrators in a range of institutions. Whereas, in the middle ages and early modern period, women religious carrying the stigmata were predominantly kept behind the walls and the closed doors of the cloister, the beginning of the nineteenth century saw a similar move of (some) stigmatics into the public sphere, somewhat dramatically personified in Maria Rosa Serra’s act of opening the convent doors.6 Some stigmatic nuns ventured outside the sanctified, enclosed realm of their spiritual life and became visible to a world in which the religious supernatural evoked strong reactions of devotion, sensation and condemnation.7 This article traces the consequences of this shift for historians, in particular by homing in on the diverse sources required to build the archive of (visible, public) stigmatic women religious. It makes a methodological exercise and contends that to adequately study phenomena of supernatural religiosity like the stigmata in their religious and cultural context,8 it is necessary for the historian to leave the beaten archival tracks and to follow stigmatic nuns like Maria Rosa Serra out of the cloister, and into the world. Saints and sinners: historiographical sketch When Serra opened the convent doors in Sardinia, a ‘golden age’ of stigmata had begun to unfold across Europe.9 From the late eighteenth century onward, cases of stigmatisation increased in number and visibility. The overwhelming majority of these cases were women: ninety-two percent of stigmatics currently in our project database are female.10 Though in previous centuries the proportion of religious sisters carrying the wounds of Christ was significantly larger, and..." @default.
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• W4379530304 date "2018-09-01" @default.
• W4379530304 modified "2023-10-06" @default.
• W4379530304 title "Building the Archive of Stigmatic Women Religious" @default.
• W4379530304 doi "https://doi.org/10.1353/stu.2018.0033" @default.
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