By Hilaire Kallendorf
Winner of the 2011 Bainton Prize for Reference Works The "canon" of Hispanic mysticism is increasing. now not is our photo of this distinct model of early sleek devotional perform constrained to a handful of venerable saints. in its place, we realize quite a lot of "marginal" figures as practitioners of mysticism, extensively outlined. Neither will we restrict the research of mysticism unavoidably to the Christian faith, nor even to the world 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 sleek non secular event. members 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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Additional info for A New Companion to Hispanic Mysticism
9 In effect, if the precedence of Saint Teresa in terms of exemplary value is undoubted, her chronological priority is less certain. We do not know in reality which was the first Spanish nun to describe her interior life,10 but it is necessary to speak of a 8 “No se debe únicamente al influjo de Santa Teresa” (Sonja Herpoel, “Bajo la amenaza de la Inquisición: escritoras españolas en el Siglo de Oro,” in España, teatro y mujeres: estudios dedicados a Henk Oostendorp, ed. Martin Gosman and Hub Hermans [Amsterdam, 1989], p.
It is both prescriptive (in the form of theological treatises) and descriptive (in the forms of lyrical poems and autobiographies). As can be seen from the broad range of topics and methodological approaches represented in this handbook, mysticism is an umbrella large enough to shelter all of these things. * * * When I teach a world literature survey to undergraduates, I center the course around an ongoing discussion of the canon. In fact, I let the students give oral reports and write term papers proposing their favorite authors for inclusion.
Both modalities exist separately, but they have a strong propensity to intermingle: the account of favors prolongs a life story, or a life story is constructed as a relation of favors within the flimsiest narrative frame. In general, the style almost always presents a very attenuated narrative, which on occasion minimizes to such an extent the anecdotal components and descriptions of the surrounding world that it becomes indistinguishable from a hymn or doctrinal treatise of mystical theology. Thus one of the characteristics of these pieces, in contrast to lay autobiographies, is the little importance given to external life and 22 Poutrin, La voile et la plume, pp.