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The public eye, whether or. Jan Filip Boon. Convinced of the authenticity of what was happening in Lokeren, Germaine De Smet did not hesitate to contact the ecclesiastical and public authorities and question their decisions In this active promotion of the site, she found a kindred spirit in the editor in chief of De Standaard.
Boon later compared the uproar with the events in Lourdes, for he had been mocked, hit and spit on while he accompanied the girls to the station that day. In his opinion these girls had a gift that even the greatest actresses in the world did not necessarily master As for the religious ideas proclaimed at the site, Boon eagerly embraced the new devotions referred to in the visions such as the cult of the Sacred Head as seat of the Divine Wisdom. This devotion, promoted also at the Onkerzele site, had not been approved by the ecclesiastical hierarchy and never would be Nonetheless, Jan Boon carried around an image of the Sacred Head — which he conflated with the Sacred Face — attached to his rosary Mediator, Jan Boon and the supporters of the Lokeren site, also bolstered a devotion — actively promoted by the late Belgian archbishop Mercier — that had only recently April been approved by the Holy See Boon had in fact been so convinced of the veracity of the prophecies that he had contacted the bishops and warned them that they were going to be punished for their scepticism Shocked by the prediction of the dooming future punishment of the Belgian bishops, Boon did not only want their blessing, he also desired their salvation.
In addition, it was the mockery of the Lokeren site by their priests that had incited the local people to take on the role of the Jerusalem crowd on 31 July However, after the announced miracle cures did not take place and Jan Boon had been warned by his pastor that the archbishop wanted him to refrain from further commenting on the series, he willingly gave in and promised to cease all publications on the Belgian series as long as the archbishop desired.
Whether or not they were at liberty to publish their opinion, Catholic journalists played an important role in the debate on the evaluation of the various sites. Refuting the accusations of archaism formulated in the liberal and socialist press, they explicitly depicted the encounters with the divine as something befitting their own modern age as well.
Still, the s series was too diverse to trigger a unanimous response among Catholic reporters and the various attestations were evaluated differently. Even though it was generally agreed upon that it was not the task of a journalist to make any judgemental claims, a wide variety of opinions was vented and stirred discussions.
In their argumentation, the journalists fit the profile Lisa Bitel sketched in her article on authenticity and proof of religious vision. Selective memory processes, however, were not the only means the journalists employed to stake their claims. In August Jan Boon sent the spiritual leader of the Société belge médicale de Saint-Luc the medical files of the children who were supposed to be miraculously healed on 21 August The case study of the Lokeren site therefore indicates that the Belgian s series was a public mysticism set on a stage on which the spectators, journalists, local inhabitants and promoters played a far from passive role.
The extensive media coverage thereby demonstrated that the series was a combination of elder traditions apparitions, ecstasy and new elements covered by mass media, attended by large crowds, commercialisation. Likewise Catholic journalists, the modern opinion makers, still looked for the support of the ecclesiastical hierarchy, the authority of old. Consequently, the public mysticism of the s had to fit both: tradition and its own time.
Tine Van Osselaer, Mystici van een moderne tijd? Publieke mystieke ervaringen in België in de jaren dertig. Relations with recognised cults. Apparitions in the district Naastveld. The paper had a Catholic orientation, was linked to the struggle for Flemish rights and had together with Het Nieuwsblad a circulation of Jan Boon was editor in chief since September Els De Bens. Het verhaal van de Belgische dagbladpers.
Gisteren, vandaag en morgen, Leuven, Lannoo Campus, , p. Evolutie van de communicatiemedia, Brussel, Elsevier, , p. Jean Philip Boon. List by Louis Wilmet 27 May and the list by H. Although there were new attestations of apparitions in in Ham-sur-Sambre , the zenith of the series of Belgian events seems to have been in the first half until the midst of the nineteen thirties.
Encountering Mary. Historically Speaking, vol. Jahrhundert, Paderborn, Schöningh, , p. Anna Maria. Zumholz, Volksfrömmigkeit und katholisches Milieu. Marienerscheinungen in Heede, , Cloppenburg, Runge, , p. Berkeley, University of California Press, , p. Creusen newspaper articles were omitted from this last statement about the inclusion of imprimatur.
Coppieters, 9. Apparitions, Sub Secreto St. Letterae S. Beauraing-Banneux et alias. De Bens and.
Raeymaeckers, De pers in België, op. Leidt ze tot een reuzen bedotterij? The Flemish paper had been created by a socialist cooperation in in the context of the elections. De Vooruit had a circulation of De Bens and Raeymaeckers, De pers in België, op. Le Peuple, August , p.
Vooruit, 22 September , p.
Mass Culture and the Lourdes Shrine,. Ithaca, Cornell University Press, , p. On the entanglement of hysterism and mysticism, see e. Similarly on the compatibility of the supernatural and the modern world : H. Tessens, 4 August The circulation of this Catholic newspaper reached Its circulation amounted to Vermeiren, 8 September De Morgenpost was initiated by De Standaardgroup in Antwerp in ; the newspaper lasted until Evolutie van de communicatiemedia, op.
Borromaeus Vandewalle, 29 May Coppieters, 25 July Apparitions, anonymous note to the mayor and aldermen, s. Mistler, 1 August AL, III. Council meetings. Reports years IV , 2 August Van Landeghem to the bishop of Ghent, 8 March Hoe lang gaat dat nog duren?