A New Companion to Hispanic Mysticism by Hilaire Kallendorf

By Hilaire Kallendorf

Winner of the 2011 Bainton Prize for Reference Works The "canon" of Hispanic mysticism is increasing. now not is our photograph of this particular model of early glossy devotional perform constrained to a handful of venerable saints. as an alternative, we realize quite a lot of "marginal" figures as practitioners of mysticism, commonly outlined. Neither will we restrict the research of mysticism inevitably 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 smooth Hispanic cultures. mockingly, via taking a extra inclusive method of learning mysticism in its "marginal" manifestations, we draw mysticism--in all its advanced iterations--back towards its rightful position on the middle of early sleek non secular 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 resources for A New Companion to Hispanic Mysticism

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In fact, that power is multiplied in a complex series of hierarchical figures: the spiritual director, the prelate of the convent or order, the Inquisitor, the bishop, the theologian . . 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).

Once the author is dead, this same confessor normally takes it upon himself to write hagiographies and sermons about the virtuous departed, using her manuscript Life as his material. In this sense, spiritual directors participate fully in the creative process. 19 The relationships of power and obedience are still present in the prefatory command to write the autobiography. An infinite number of sources of authority can also intervene, among them convents, orders and dioceses; judges and examiners of the Inquisition; and ultimately Rome.

If cloistered women were going to play a central part in the religious life of the 16th century, but they were going to be denied the right to participate in doctrinal debates about theology, then their role could only be channeled into the path of practice, of lived experience; and in this case its written manifestation would be not a theological treatise, but an autobiographical account. The publication in 1588 of the Teresian Life ratifies and institutionalizes this profile of the contemplative nun, mystic and writer.

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