By Hilaire Kallendorf
Winner of the 2011 Bainton Prize for Reference Works The "canon" of Hispanic mysticism is increasing. not is our photograph of this specific model of early smooth devotional perform constrained to a handful of venerable saints. in its place, we realize quite a lot of "marginal" figures as practitioners of mysticism, widely outlined. Neither will we restrict the learn of mysticism unavoidably to the Christian faith, nor even to the area of literature. Representations of mysticism also are present in the visible, plastic and musical arts. The terminology and theoretical framework of mysticism permeate early glossy Hispanic cultures. mockingly, through taking a extra inclusive method of learning mysticism in its "marginal" manifestations, we draw mysticism--in all its complicated iterations--back towards its rightful position on the middle of early glossy religious adventure. individuals contain: Colin Thompson, Alastair Hamilton, Christina Lee, Clara E. Herrera, Darcy Donahue, Elena del Rio Parra, Evelyn Toft, Fernando Duran Lopez, Francisco Morales, Freddy Dominguez, Glyn Redworth, Jane Ackerman, Jessica Boon, Jose Adriano de Freitas Carvalho, Luce Lopez-Baralt, Maria Carrion, Maryrica Lottman, and Tess Knighton.
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Extra info for A New Companion to Hispanic Mysticism
At the beginning of 15 “Ateliers d’écriture autobiographique”; “la prévision hagiographique et l’activité historiographique” (Poutrin, Le voile et la plume, pp. 131 and 133). 16 Alonso de Villerino, Esclarecido solar de las religiosas reformadas de nuestro Padre San Agustín, y vidas de las insignes hijas de sus conventos, 3 vols (Madrid, 1690–94). 17 Conventual autobiography illustrates in exemplary fashion this resistance to interiorizing the consciousness of sin. This genre is based upon obedience; although in principle this obedience is only disciplinary in nature— the acknowledgment of a hierarchy, as in the army—it immediately becomes sublimated to a deeper level when its moral correlative is formulated: humility.
1600–74), María Salinas (1602–57), Teresa de Jesús María (1592–1641), Teresa de Ávila (1515–82), and María Vela y Cueto (1561–1617). religious autobiography 19 reined in by ecclesiastical authority and thus, a valid model for other devout women. Doubts about the propriety of these visionary nuns describing their interior lives and their experiences with God never disappeared, but the church assumed that this practice offered more doctrinal advantages than dangers and encouraged it. In that sense, in spiritual autobiographical writing the exemplary value of Teresa of Jesus has a much profounder dimension than mere literary influence: she projects a double authority, as saint and as literary woman; and in fact, she herself was incorporated into the list of apparitions which subsequent nuns experienced during their mystical transports.
According to Sánchez Lora,26 a heightened ascesis accompanies the decline of true contemplative mysticism during the first half of the 16th century. The performance of physical mortification would be, in this sense, an extreme example of the realistic meditation preached by the Jesuits: from the “composition of place” practiced in the imagination, one would pass to a real representation of the scene, acted out with corporal deeds. Nevertheless, although this theory would have to be proven, I believe it could be affirmed that these autobiographies are more sparing in their relation of mortifications than are hagiographies written by their contemporaries.
A New Companion to Hispanic Mysticism by Hilaire Kallendorf