Read Miracles of the Gods: A New Look at the Supernatural for Free Online Page B
Authors: Erich von Däniken
doctrine the vision is classified and rejected as 'not authentic', and hushed up or forbidden, as if it had never taken place.
But if someone who does not believe in the only true faith has a vision, the poor haunted character can only submit to psychiatric treatment... or he must become a Catholic as quickly as possible.
Rudolf Kramer-Badoni, writer and Catholic asks: 'Should the Church behave like a club and issue statutes that must be accepted by every member when he joins?'
The arrogance of the ecclesiastical authorities is painful to behold. Thou art not allowed to have seen anything that is not ordained and approved - thou art not allowed to have heard messages whose content is not officially blessed. And then there is the perpetual enlightenment of the charismatic gentlemen by the Holy Ghost, the unassailable chief witness for everything! Here is another quotation from Kramer-Badoni's book Die Last, katholisch zu sein (the Burden of Being a Catholic): Has the Church the right to call on the Holy Ghost as witness for every legal decision? How then does traditional rubbish continue to accumulate that must constantly be cleared away (to make room for fresh nonsense)?
It would be a terrible omission in a summary of historical and present-day visions if two world-famous ladies, Katherine of Siena and the Maid of Orleans, were left out.
The visions of these maidens occupy a special position over and above the relevant religious phenomena, because both ladies had a profound effect on politics that was directly connected with their visions. The maxim of the Jesuit Father Hermann Busenbaum (1600-1668) from his book Medulla theologiae moralis (Of moral theology) was already valid:
'Cum finis est licitus, etiam media sunt licita': ('When the end is allowed, the means are allowed, too').
The Church's strategy is admirable: it is especially impressive in retrospect.
***
In the thirteenth century, Siena, a city in Tuscany, Italy, was at the height of its political power and in the fourteenth century, when Katherine was born, at the peak of its artistic flowering. Siena was the rival of Florence, until it was conquered in 1559 and reduced to the provincial centre of the rich farming country around.
Katherine was born circa 1347, the twenty-third or twenty-fourth child (she had a twin sister) of the master-dyer Benin-casa. At the age of seventeen she entered the Tertiary Order of the Dominicans, who did not live a communal conventual life but followed their own rules of Caritas. She lived, so it was said, 'entirely in her mystical contemplations'.
In the book Katharina von Siena - Politische Briefe [18], which received the imprimatur of the Bishop of Chur on 6. 12. 1943, it says:
Circa 1370 she experienced the 'mystical death' in order to receive from her beloved master her mission to the new life of the apostolate.
In 1357 Katherine prided herself on immediate association with her fiance Jesus Christ with whom she had exchanged hearts and whose stigmata she had received. The story goes that even as a child she was different from other girls.
Scarcely had she come to the age of reason when the Lord appeared to her, wearing the papal robes and crowned with a tiara. He stretched out his hand towards her in blessing. This image stamped the unity of Christ and Church indelibly on her heart, from then on she saw in the Pope the epiphany of
'Christ on earth.... '
When I hear of such a useful start on her pilgrimage through life, Psalm 4 (German version), occurs to me: 'God leads his saints in a wonderful way', but I should like to change the text to 'The Church leads its saints in a wonderful way!'
It was the purely mystical period of her youth, culminating in the mystical death, the great turning point of her life. For four whole hours people thought she was dead. During this time the Lord showed
her the holiness of the saints ...
Katherine hastened through Siena in a white wool robe with a black cloak draped round it.
But if someone who does not believe in the only true faith has a vision, the poor haunted character can only submit to psychiatric treatment... or he must become a Catholic as quickly as possible.
Rudolf Kramer-Badoni, writer and Catholic asks: 'Should the Church behave like a club and issue statutes that must be accepted by every member when he joins?'
The arrogance of the ecclesiastical authorities is painful to behold. Thou art not allowed to have seen anything that is not ordained and approved - thou art not allowed to have heard messages whose content is not officially blessed. And then there is the perpetual enlightenment of the charismatic gentlemen by the Holy Ghost, the unassailable chief witness for everything! Here is another quotation from Kramer-Badoni's book Die Last, katholisch zu sein (the Burden of Being a Catholic): Has the Church the right to call on the Holy Ghost as witness for every legal decision? How then does traditional rubbish continue to accumulate that must constantly be cleared away (to make room for fresh nonsense)?
It would be a terrible omission in a summary of historical and present-day visions if two world-famous ladies, Katherine of Siena and the Maid of Orleans, were left out.
The visions of these maidens occupy a special position over and above the relevant religious phenomena, because both ladies had a profound effect on politics that was directly connected with their visions. The maxim of the Jesuit Father Hermann Busenbaum (1600-1668) from his book Medulla theologiae moralis (Of moral theology) was already valid:
'Cum finis est licitus, etiam media sunt licita': ('When the end is allowed, the means are allowed, too').
The Church's strategy is admirable: it is especially impressive in retrospect.
***
In the thirteenth century, Siena, a city in Tuscany, Italy, was at the height of its political power and in the fourteenth century, when Katherine was born, at the peak of its artistic flowering. Siena was the rival of Florence, until it was conquered in 1559 and reduced to the provincial centre of the rich farming country around.
Katherine was born circa 1347, the twenty-third or twenty-fourth child (she had a twin sister) of the master-dyer Benin-casa. At the age of seventeen she entered the Tertiary Order of the Dominicans, who did not live a communal conventual life but followed their own rules of Caritas. She lived, so it was said, 'entirely in her mystical contemplations'.
In the book Katharina von Siena - Politische Briefe [18], which received the imprimatur of the Bishop of Chur on 6. 12. 1943, it says:
Circa 1370 she experienced the 'mystical death' in order to receive from her beloved master her mission to the new life of the apostolate.
In 1357 Katherine prided herself on immediate association with her fiance Jesus Christ with whom she had exchanged hearts and whose stigmata she had received. The story goes that even as a child she was different from other girls.
Scarcely had she come to the age of reason when the Lord appeared to her, wearing the papal robes and crowned with a tiara. He stretched out his hand towards her in blessing. This image stamped the unity of Christ and Church indelibly on her heart, from then on she saw in the Pope the epiphany of
'Christ on earth.... '
When I hear of such a useful start on her pilgrimage through life, Psalm 4 (German version), occurs to me: 'God leads his saints in a wonderful way', but I should like to change the text to 'The Church leads its saints in a wonderful way!'
It was the purely mystical period of her youth, culminating in the mystical death, the great turning point of her life. For four whole hours people thought she was dead. During this time the Lord showed
her the holiness of the saints ...
Katherine hastened through Siena in a white wool robe with a black cloak draped round it.
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