VISION (Mystical Intellectual Phenomenon). - The term, which physiologically means the act of seeing, in the history of religions designates the divine and demonic manifestation of some truth, person or event. It can be external (or corporeal), imaginative, or intellectual.
External visions are those seen with the bodily eyes under sensible appearances, e.g., a saint, an angel, the humanity of Jesus, miraculous splendors, allegorical symbols; this kind, like the following, is commonly identified with apparitions (v.). Imaginative visions are those formed in the imagination; that is, they are seen "mentally," as Ezekiel saw four beings with the face of a man, of a lion, of an ox and of an eagle (Ezek. 1:4-28). The imaginative vision can occur during sleep (as with Jacob and St. Joseph). Intellectual visions are those formed in the intellect, without the cooperation of the imagination, by means of intelligible species infused or coordinated by God (Dan. 9:20-27; more rarely by angelic or demonic influence), as in the prophecy of the 70 weeks. The intellectual vision can exist alone; the others always require an elaboration or an intellectual charism, otherwise they would be unintelligible. All three forms of vision can also be found together, as, it seems, in the mystery of the Annunciation (Luke 1:28-38). There are cases of collective visions in which, as if by contagion, the vision becomes common to an entire group or an entire crowd (e.g., the phenomena of Fatima). The vision always has a religious character.
To discern visions of divine origin, the mystics give the following signs: 1) the true vision comes suddenly; 2) it stirs the whole soul, but immediately floods it with peace; 3) it does not last long; 4) it leaves a vivid desire for perfection and abundant fruits of virtue; 5) it remains long impressed on the mind. According to Catholic doctrine the true vision cannot be provoked. Therefore all those are to be rejected which are obtained through magic and spiritistic rites, of persons or things, of the living or the dead, such as necromantic evocations (1 Sam. 28:8-21), as already those of the ancient divinities, which manifested themselves to anyone who went to consult them. Among those who were favored with visions are especially the founders of religious Orders, but also many saints, men and women, especially from the early times of Christianity (cf. St. Justin, Dial. cum Tryph., 52, 82; St. Cyprian, Epist., 39). Historically famous is the vision of Constantine.
The vision is a grace "gratis data," not "gratum faciens." It is therefore not, in itself, a sign or constitutive element of holiness, but is ordered to making known some divine truth or some desire of God. Among the most sublime visions are remembered those of St. John (Revelation) and of St. Paul (2 Cor. 12:1-4). To the visions contained in Scripture there must correspond an act of divine faith. Every "private" vision, instead, binds only the one who is favored with it. Besides the aforesaid visions, theologians distinguish the beatific vision (v.), or intuitive or immediate (not comprehensive) vision of God which the angels and the blessed enjoy stably (cf. 1 Cor. 13:12; Matt. 18:10), known only through Christian Revelation.
Bibliography7 works
Felice da Mareto