The religious phenomena depicted in Agnes of God draw on longstanding traditions within Catholicism, particularly the concepts of miracles, stigmata, and sainthood. In Catholic theology, a miracle is typically defined as an event that cannot be explained by natural causes and is attributed to divine intervention. Miracles serve as signs of God’s presence and are often associated with individuals considered especially holy; indeed, the performance of miracles is part of the criteria for canonization as a saint. However, the modern Church approaches claims of miracles with caution, requiring investigation and verification. For instance, to verify alleged miracles of healing, the Church consults with medical professionals to rule out potential scientific explanations (“Miracles and the Catholic Tradition.” Catholic World Mission).

Likewise, sainthood involves a formal process of recognition by the Church. In Catholic tradition, a saint is someone believed to be in heaven and capable of interceding on behalf of the living. The process of canonization requires evidence of a virtuous life and, typically, verified miracles attributed to the individual after death. At the same time, popular understandings of sainthood often emphasize qualities such as purity, innocence, and closeness to God. Mother Miriam’s view of Agnes reflects this more informal notion (though she also attributes a miracle—the restoration of Dr. Livingstone’s menstrual cycles—to Agnes toward the play’s end). She perceives Agnes as being touched by God, suggesting a spiritual status that does not depend on institutional validation.

Stigmata refers to the appearance of wounds on a person’s body that correspond to the wounds of Jesus Christ during the crucifixion. These wounds are most commonly reported on the hands, feet, and side of the body (corresponding to the wounds caused by the nails and Longinus’s spear, respectively). Historically, stigmata have been interpreted as signs of deep spiritual identification with Christ’s suffering. Individuals who exhibit stigmata are often subject to intense scrutiny, as the phenomenon can be understood either as a genuine spiritual event or as a psychosomatic response to extreme religious devotion; severe stress, for instance, can manifest in similar ways (e.g., hematidrosis, or sweating blood), and stigmata is often associated with underlying mental illness (Kechichian, Elio, Elie Khoury, Sami Richa, and Roland Tomb. “Religious Stigmata: a Dermato-psychiatric Approach and Differential Diagnosis.” International Journal of Dermatology, vol. 57, no. 8, Aug. 2018, pp. 885-93). Other cases may simply be self-inflicted, whether in an unconscious state or with intent to deceive. 

In Agnes of God, Agnes’s bleeding hands are a direct reference to stigmata. This, along with her visions and the mysterious circumstances of her pregnancy, invites the possibility of miraculous explanation. At the same time, Dr. Livingstone offers psychological interpretations for each of these phenomena. From her perspective, the bleeding hands can be understood as a manifestation of mental illness or trauma. The visions may be hallucinations shaped by Agnes’s upbringing and abuse. The tension between these interpretations reflects a broader historical pattern in which religious experiences are reexamined through the lens of modern psychology. The audience is placed in a position similar to that of the Church in cases of alleged miracles, asked to weigh conflicting evidence.

Agnes’s situation is also marked by an association with suffering and violence. Traditional narratives of saints often include elements of persecution or physical pain, but these are framed as meaningful within a religious context. In the play, Agnes’s suffering is clearly connected to abuse and psychological trauma. This raises the question of whether her experiences can be considered spiritually significant. Mother Miriam’s insistence on the possibility of a miracle suggests a desire to preserve a sense of meaning in Agnes’s suffering, while Dr. Livingstone’s skepticism emphasizes the need to confront the reality of that suffering.