By Maria de San Jose Salazar
Mar?a de San Jos? Salazar (1548-1603) took the veil as a Discalced ("barefoot") Carmelite nun in 1571, changing into certainly one of Teresa of Avila's most crucial collaborators in non secular reform and serving as prioress of the Seville and Lisbon convents. in the parameters of the stern Catholic Reformation in Spain, Mar?a fiercely defended women's rights to outline their very own religious adventure and to educate, motivate, and lead different ladies in reforming their church. Mar?a wrote this booklet as a safeguard of the Discalced perform of environment apart hours every day for dialog, tune, and staging of spiritual performs. Casting the e-book within the kind of a discussion, Mar?a demonstrates via fictional conversations between a bunch of nuns in the course of their hours of sport how ladies may well function very potent religious academics for every different. The publication contains one of many first biographical graphics of Teresa and Maria's own account of the afflicted founding of the Discalced convent at Seville, in addition to her tribulations as an Inquisitional suspect. wealthy in allusions to women's affective relationships within the early smooth convent, ebook for the Hour of game additionally serves as an instance of ways a lady may perhaps write whilst really freed from clerical censorship and expectations.A certain advent and notes by way of Alison Weber supply ancient and biographical context for Amanda Powell's fluid translation.
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Extra resources for Book for the Hour of Recreation (The Other Voice in Early Modern Europe)
This is not to imply that Discalced spirituality rejected all forms of intercessory or charismatic religiosity. The Discalced Carmelites saw ample evidence of God’s miraculous intervention in their mission. They believed that their reform was part of God’s providential plan, that he communicated with them through supernatural visions and locutions, and that when necessary he consoled them with the ecstatic assurance of his presence. They also feared that the devil worked tirelessly to thwart their efforts, although they trusted in God’s superior power to protect them.
11. Teresa of Avila, letter of February 8, 1580, in OCST, 958. 12. Teresa of Avila, letter of March 17, 1582, in OCST, 1052. 7 8 Introduction to María de San José ing linen shirts from nuns, and letting them do his laundry and prepare special meals for him. Throughout this period, María wrote impassioned letters in Gracián’s defense. Incensed, Doria removed her from ofﬁce and ordered her imprisoned in her cell, forbidden to communicate with her nuns or outsiders. The personal animosity of these protagonists made manifest a profound disagreement over essential issues, especially women’s role in monastic governance and the appropriate relationship between monastic men and women.
At this time a group of Illuminists (alumbrados in Spanish) in western Spain were suspected of engaging in sexual fondling as part of their religious practices. See Alastair Hamilton, Heresy and Mysticism in Sixteenth-Century Spain (Toronto: University of Toronto Press, 1992); and Alison Weber, “Demonizing Ecstasy: Alonso de la Fuente and the Alumbrados of Extremadura,” in The Mystical Gesture: Essays on Medieval and Early Modern Spiritual Culture in Honor of Mary E. Giles, ed. : Ashgate Press, 2000), 147– 65.