Supernatural phenomena, particularly instances where ghosts or visions seemed to interact with the physical world, provided enclosed nuns with a way to engage with theological debates. Through these experiences, they could affirm Catholic beliefs and doctrines in at time of heated controversies. An example of this can be seen in the strange events surrounding Dame Aloysia German who was visited by a ghost in the Benedictine convent of Ghent.

In October 1635, while still a postulant at Ghent, Aloysia German’s evening prayers were interrupted by three distinct knocks at her oratory. Alarmed, she reported the incident to her novice mistress, who dismissed it as the product of an overactive imagination. Four months later, in March 1636, another Sister heard the same knocks, seemingly confirming that it was not just a product of Aloysia’s mind but a real, physical sound. That night, when Aloysia retired for the night, the curtains she had just drawn were violently flung open by an unseen force. When she called her novice mistress, the same thing happened twice more, with both the novice mistress and another Sister witnessing it.
Terrified, the community decided to use holy water, to get rid of whatever unholy spirit was haunting the place, but the phenomenon persisted. The following night, several Sisters were appointed to watch with Aloysia, and they too reported hearing the knocks clearly. This time, when they called out to the spirit, it responded. It identified itself as the recently deceased John Sherman, a man whom Aloysia had converted to Catholicism in England. The spectre explained that the Virgin Mary had enabled him to reach out to them, and that he requested five masses to ensure his soul’s rest. Had they not responded, he would have remained in purgatory for an indefinite period. None of the Sisters could ever see him, aside from Aloysia, who later reported seeing Sherman, dressed in white, standing by the Epistle during mass, observing the ceremony with perfect reverence.
In Aloysia’s account of the event, sensory language—such as “I heard three distinct knocks” and “I saw the curtains thrown open”—served to present the experience as real and verifiable. This was a concrete event, verified by hearing and sight, and in the presence of auditory witnesses; it could not be doubted. In English Benedictine Nuns in Exile. Living Spirituality, (Manchester University Press, 2017), I argued that the Ghent community crafted the narrative this supernatural event to affirm the Catholic doctrine of purgatory, which had been heavily criticized during the Reformation. Through the visitation of Sherman’s spirit, the efficacy of masses for the dead was validated, and the episode also underscored the role of the Virgin Mary as an efficacious mediating figure. Moreover, it highlighted the nuns’ intercessory power; Sherman sought their help specifically—not that of the Virgin Mary herself, who acted as a mere go-between, here—and their response was crucial to his soul’s peace.
It seems plausible that the Ghent Benedictines saw value in documenting such supernatural occurrences, trusting that their stories would serve a purpose. By sharing these experiences, they not only set themselves apart from other English Benedictine communities but also challenged the post-Tridentine emphasis on controlling the female body and voice. Embracing a medieval model of charismatic spirituality, they gained prestige within their Order and beyond, reinforcing their spiritual authority. In an era when Protestantism rejected supernatural manifestations, such visions provided Catholic women with a means to confirm their faith. Given the social and intellectual constraints on women at the time, their voices, often dismissed in theological debates, gained a unique authority when they claimed to come from divine revelation.
As English Catholics, the Ghent Benedictines defended key aspects of Roman Catholic doctrine—such as the cult of the Virgin Mary and purgatory—by presenting these spectral occurrences as direct evidence. Their narratives align with the broader context of the English Catholic mission, which also used the supernatural to defend the faith. In 1890, The Downside Review published a short piece recounting Aloysia’s haunting, calling it “a beautiful story” which Catholics could easily believe, as it reaffirmed the possibility of a soul returning to seek prayers for release from purgatory. Over two centuries later, the story still resonated as a powerful testament to Catholic beliefs, reinforcing a central tenet of the faith.
OpenEdition suggests that you cite this post as follows:
Laurence Lux-Sterritt (January 28, 2025). The Ghost at Ghent. Early Modern English Nuns in Exile. Retrieved February 12, 2025 from https://doi.org/10.58079/136bg