La Inquisición y las visionarias clarisas del siglo XVII: el caso de sor Luisa de la Ascensión

Callado, Francisco Luis Rico

doi:10.1080/14753820.2015.1039400

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“…De cualquier forma, lo corporal siguió gozando de un cierto protagonismo en la época postridentina, como revelan las vivencias de la Pasión, un episodio que fue somatizado por muchas religiosas y que constituyó un elemento capital de la devoción de dicho periodo (Mejías Navarrete, 2004;Roullet, 2015;Rico Callado, 2015). Otro ejemplo de ello fue la vertiente dolorista de la «Teología negacionista» del carmelita descalzo san Juan de la Cruz (1542-1591) (Flynn, 1996).…”

Section: Introductionunclassified

Vejados por el diablo. Los límites de las experiencias ascéticas en época postridentina a través de la experiencia de los carmelitas descalzos de la provincia de San Joaquín

Callado

2017

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La influencia que el diablo ejerció en las trayectorias de los religiosos y las religiosas de la época postridentina se evidencia tanto en sus escritos como en las hagiografías que protagonizaron. Los ataques demoníacos alcanzaron una violencia inusitada en el caso de las religiosas del convento de Corella, quienes fueron imputadas por molinosismo y condenadas por la Inquisición. Pese a que dichos fenómenos se desviaron claramente de los que se describieron en las obras de mística y dirección espiritual de la época, algunos carmelitas consideraron que eran formas de purgación de los sentidos y, por tanto, facilitaban el perfeccionamiento espiritual de sus discípulas. El estudio de los escritos de estos religiosos permite establecer la existencia de un itinerario de perfeccionamiento poco común que gozó de una cierta repercusión no solo entre los carmelitas de la provincia carmelita de San Joaquín sino, incluso, en otras órdenes. Esta cuestión se estudia desde diferentes perspectivas, tanto teológicas como históricas, y se relaciona con el contexto de la época y, particularmente, con la lucha contra el molinosismo.

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Section: Introductionunclassified

Vejados por el diablo. Los límites de las experiencias ascéticas en época postridentina a través de la experiencia de los carmelitas descalzos de la provincia de San Joaquín

Callado

2017

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“…Her biographer Patrocinio Barriuso asserts based on references in letters that she did write a vida, but that it was lost in a fire. See also (Rico Collado 2015). 10 She explained to Inquisitors that, "for her consolation and devotion she has taken to surrounding her signature with crosses, making 4 of them for the 4 letters in the word 'Cruz', for the letters in the name of San Juan, for that of San Francisco which has 9 letters, for that of San Joseph which has 5 letters in romance, for that of María which has 5, for that of Jesús which has 5, for that of San Rafael and other saints to whom she is devoted and in this way she will place more crosses in addition to the aforementioned saints, and she does this as she has said out of devotion and so that Jesús and María and the saints she has mentioned may help the person to whom she sends the letters, and when she puts keys they signify the one that Christ has to her heart and another his Mother; and when she puts S and a nail (clavo) it means her perpetual servitude (es-clav-itud); and when she puts a chain it means the prison in which her heart, along with those of Jesús and María are imprisoned, so that by pulling on it they may draw her to them with hands joined in perfect friendship."…”

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Incoherent Subjects, Incomplete Lives: The Limits of Spiritual Autobiography in Spain

Shuger

2017

Religions

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For many years Teresa de Ávila's Libro de la vida was considered an exceptional work of literature, in both senses of the word "exceptional". The work of Isabelle Poutrin, Francisco Durán López and others has made us question one of these meanings: no one doubts Teresa's great literary value, but we now know that hers is one of hundreds (if not more) spiritual autobiographies/diaries kept by early modern Spanish women (and a few men as well). None of these lesser known vidas are as comprehensive or polished as Teresa's Vida, and many are fragmentary and even incoherent. Insofar as these partial accounts of spiritual graces have been studied or translated, they are often excerpted, paraphrased, or translated in such a way as to make them more legible than, I argue, they really are. I propose then to consider how we might integrate these failed (in the sense that their authors' spiritual narratives were never deemed models for others), fragmentary, incomplete, and incoherent narratives into the study of the "spiritual autobiography". This chapter will examine a selection of such autobiographies to make the argument that, by examining a more complete corpus of spiritual autobiographies, and not just the most polished and successful ones, we get a different and fuller picture of the possibilities and limits of women's self-fashioning through language in the early modern period.

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La Inquisición y las visionarias clarisas del siglo XVII: el caso de sor Luisa de la Ascensión

Cited by 2 publications

References 0 publications

Vejados por el diablo. Los límites de las experiencias ascéticas en época postridentina a través de la experiencia de los carmelitas descalzos de la provincia de San Joaquín

Vejados por el diablo. Los límites de las experiencias ascéticas en época postridentina a través de la experiencia de los carmelitas descalzos de la provincia de San Joaquín

Incoherent Subjects, Incomplete Lives: The Limits of Spiritual Autobiography in Spain

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