In 1562, Teresa de Avila founded the Discalced Carmelites and launched a reform movement that would pit her against the Church hierarchy and the male officials of her own religious order.
Author: Barbara Louise Mujica
Publisher: Vanderbilt University Press
Category: Literary Criticism
In 1562, Teresa de Avila founded the Discalced Carmelites and launched a reform movement that would pit her against the Church hierarchy and the male officials of her own religious order. This new spirituality, which stressed interiority and a personal relationship with God, was considered dangerous and subversive. It provoked the suspicion of the Inquisition and the wrath of unreformed Carmelites. The Inquisition investigated Teresa repeatedly, and the Carmelite General had her detained. But even during the most terrible periods of persecution, Teresa continued to fight for the reform using the weapon she wielded best: the pen. Teresa wrote hundreds, perhaps thousands, of letters to everyone from the King to prelates to mothers of novices. Teresa's epistolary writing reveals how she used her political acumen to dodge inquisitors and negotiate the thorny issues of the reform, facing off the authorities and reprimanding priests and nuns who failed to follow her orders. Her letters bring to light the different strategies she used in order to communicate with nuns and male allies. They show how she manipulated language, varying her tone and rhetoric according to the recipient or slipping into deliberate vagueness in order to avoid divulging secrets. What emerges from her correspondence is a portrait of courage, ability, and shrewdness. --From publisher's description.
Teresa of Avila, Interior Castle, 333. 27 Teresa of Avila, Interior Castle, 334. 28 In
her study of Teresa's epistolary writings, Teresa de Ávila: Lettered Woman,
Bárbara Mujica, names four key correspondents to whom nearly half of all her
Author: Christopher McMahon
Publisher: Wipf and Stock Publishers
A Note from the Editor What Can Theology Offer Psychology? Some Considerations in the Context of Depression Jessica Coblentz The Accompaniment of Psychology and Theology: A Response to Jessica Coblentz Anthony H. Ahrens A Force for Good: When and Why Religion Predicts Prosocial Behavior Karina Schumann Haunted Salvation: The Generational Consequences of Ecclesial Sex Abuse and the Conditions for Conversion Stephanie Edwards and Kimberly Humphrey The Body and Posttraumatic Healing: A Teresian Approach Julia Feder What is This Hope?: Insights from Christian Theology and Positive Psychology Barbara Sain Christian Meaning-Making through Suffering in Theology and Psychology of Religion Jason McMartin, Eric Silverman, M. Elizabeth Lewis Hall, Jamie Aten, and Laura Shannonhouse White Fragility as White Epistemic Disorientation Stephen R. Calme The Ontological Priority of Being a Body Beth Zagrobelny Lofgren ‘Resilient Faithfulness’: A Dynamic Dialectic Between the Trans- cendent and Physical Dimensions of the Human Person Christopher Krall, S.J. The Pastoral Mystique: A Feminist Ecclesiological Approach to Clergy Burnout David von Schlichten Psyche, Soul, and Salvation: Psychology, Theology, and the Science of the Human and Its Place in Theology Christopher McMahon Book Reviews
13 Mujica, Teresa de Avila, Lettered Woman, 68 14 See Henry Anscar Kelly, The
Devil, Demonology, and Witchcraft, 108–17. 15 Letters refers to The Collected
Letters of St. Teresa of Avila, Vols. 1 and 2. 16 See Mujica, “Paul the Enchanter”,
Author: Daniel Robinson
The third volume of The History of Evil encompasses the early modern era from 1450–1700. This revolutionary period exhibited immense change in both secular knowledge and sacred understanding. It saw the fall of Constantinople and the rise of religious violence, the burning of witches and the drowning of Anabaptists, the ill treatment of indigenous peoples from Africa to the Americas, the reframing of formal authorities in religion, philosophy, and science, and it produced profound reflection on good and evil in the genius of Shakespeare, Milton, Bacon, Teresa of Avila, and the Cambridge Platonists. This superb treatment of the history of evil during a formative period of the early modern era will appeal to those with interests in philosophy, theology, social and political history, and the history of ideas.
Catalina de Cristo, a Carmelite nun who never left Spain, also produced a corpus
of letters that reveals the distress of those ... Keywords: early modern women's letter-writing, Teresa de Jesús (de Ávila), María de San José (Salazar), Ana de ...
Author: Bárbara Mujica
Publisher: Amsterdam University Press
The sixteenth century was a period of crisis in the Catholic Church. Monastic reorganization was a major issue, and women were at the forefront of charting new directions in convent policy. The story of the Carmelite Reform has been told before, but never from the perspective of the women on the front lines. Nearly all accounts of the movement focus on Teresa de Avila, (1515-1582), and end with her death in 1582. Women Religious and Epistolary Exchange in the Carmelite Reform: The Disciples of Teresa de Avila carries the story beyond Teresa's death, showing how the next generation of Carmelite nuns struggled into the seventeenth century to continue her mission. It is unique in that it draws primarily from female-authored sources, in particular, the letters of three of Teresa's most dynamic disciples: María de San José, Ana de Jesús and Ana de San Bartolomé.
Historia de los alumbrados: Los alumbrados de Extremadura (1570–1582).
Fundación Universitaria Española, 1978. Mujica, Bárbara. Teresa de Ávila: Lettered Woman. Vanderbilt University Press, 2009. ———. “Was Teresa of Avila
Author: Susan L. Fischer
Publisher: University of Virginia Press
Category: Literary Criticism
Although scholars often depict early modern Spanish women as victims, history and fiction of the period are filled with examples of women who defended their God-given right to make their own decisions and to define their own identities. The essays in Women Warriors in Early Modern Spain examine many such examples, demonstrating how women battled the status quo, defended certain causes, challenged authority, and broke barriers. Such women did not necessarily engage in masculine pursuits, but often used cultural production and engaged in social subversion to exercise resistance in the home, in the convent, on stage, or at their writing desks. Distributed for the University of Delaware Press
Saint Teresa (of Avila). May His Majesty be pleased to unite us together in (
eternal) glory, together with' all my superiors, to whose prayers I constantly
recommend myself. Write and tell me how your ladyship is : you are very
negligent in doing ...
Author: Saint Teresa (of Avila)
Category: Monasticism and religious orders for women
It is worthwhile to examine Teresa ' s missive in some detail , since it serves to set
the context for our discussion of Ana ' s letters by ... 8 For a detailed discussion of
this dispute , see my forthcoming book , Teresa de Ávila , Lettered Woman .
Author: Chad Michael Gasta
Publisher: Juan de la Cuesta-Hispanic Monographs
Category: Literary Criticism
Thirty-one essays chiefly focused on Fiore's interest in Spanish Golden Age literature.
Thank you, Shaune, for your determination to avail the WWW workbook to women worldwide. Juana Montgomery ... St. Teresa of Avila (STA), Washington,
D.C.: I am forever grateful to STA in her love and support. Two-thirds of
Author: Oralisa Martin
Publisher: Elm Hill
In the course of decades, scores, and even centuries, Christians lived in personal relationship with Jesus Christ. As such, as early as the 3rd century AD, they developed a certain lifestyle known as "monasticism." Men and women through a monastic lifestyle were called by Christ (then and now) to live a cloistered life. The monks or nuns live an intimate relationship with Jesus Christ. Today, the Holy Spirit moves us to experience Jesus as personal and intimate, and to "Go, therefore, and make disciples . . ." (Matthew 28:19). Therefore, women’s experiences in getting to know Christ are not new to the human soul. Having lived public vows in a convent, the spirituality shared by There was a prophetic message given to Sr. Dr. Oralisa Martin--Thus says the Lord: "Well Women Witness." "Tell my women to meet Me at he Well!" And so, a Well Women Witness (WWW) Retreat based on the Biblical story of the Samaritan woman at the Well (John 4: 1-30; 39-42) was created. The first of ten retreats began with ninety-three (93) women of the Basilica of St. Mart of the Immaculate Conception in Norfolk, Virginia. One of the hallmarks of the retreat is the women’s Letters from Christ. Just before a WWW retreat Sr. Dr. Martin would hear a Word from the Lord on the letter. He wanted to write His women. Unlike other letter writing that could be several pages long from a sender, the WWW Letters from Christ is conversational letter writing. There is ongoing dialogue within the letter between Christ and the woman. Christ would bring up an issue and call his woman to talk to Him about it. Now, she can tell Him! She can write it out; she can be honest and transparent. And, she can find herself dealing with issues that she thought were over! In addition, Jesus Christ deals with His issues with her. She can come to realize that not only is she getting to know herself, she is getting to know God. As she sojourns in the writing of the ten letters, she can also begin to realize that she is in a relationship with Jesus Christ. Christ is fashioning her into His true disciple. With that, the woman can come away from the letter writing exercise with the overwhelming feeling, "WOW! Oh, my God! I just talked to Christ. And, He spoke back!" "He told me everything I have done . . ." (John 4: 37). She can then realize that Jesus Christ is deepening the relationship and moving her into intimacy with Him. This knowing God, this relationship and intimacy with Christ serve as the potency for effective evangelization. Out of the relationship comes evangelization. Therefore, it is the desire of Sr. Dr. Oralisa Martin that through this workbook, Well Women Witness Letters from Christ, you too will get to know and truly love your Lord Jesus Christ. Like the Samaritan woman at the Well, you will tell somebody about this Man, Jesus, as Savior of the world.
D . W. Sullivan , Metropolitan State College of Denver 47-0066 BX4700 2008-
25852 CIP Mujica , Bárbara . Teresa de Ávila , lettered woman . Vanderbilt , 2009
. 278p bibl index afp ISBN 9780826516312 , $ 45.00 Mujica ( Spanish literature ...
Teresa of Avila is the subject of a number of studies by feminist historians ,
literary scholars , and theologians : Gillian ... The Interior Castle , and The Book of
Her Foundations ) , as well as minor works and some five hundred extant letters .
Author: Serinity Young
Publisher: Macmillan Library Reference
"In spite of the sexism that has denied women full active status in their religions, the editor calls this title a "celebration" of the scholarship of recent years. In order to offer a global perspective, contributions were sought from non-Western as well as Western scholars for the 600 signed articles. Entries encompass individual religions and their variations, biographies, movements, issues, and the relationship of religion to the study of art, literature, and science. While broadest coverage is given to the major religions of the world, information is also provided on Sikhism, African religions, Santeria, and Native American religions and many others. An added feature is the synoptic outline, which provides conceptual themes to the reader. This valuable resource is accessible to the high school and college student, to the researcher and the general reader"."In spite of the sexism that has denied women full active status in their religions, the editor calls this title a "celebration" of the scholarship of recent years. In order to offer a global perspective, contributions were sought from non-Western as well as Western scholars for the 600 signed articles. Entries encompass individual religions and their variations, biographies, movements, issues, and the relationship of religion to the study of art, literature, and science. While broadest coverage is given to the major religions of the world, information is also provided on Sikhism, African religions, Santeria, and Native American religions and many others. An added feature is the synoptic outline, which provides conceptual themes to the reader. This valuable resource is accessible to the high school and college student, to the researcher and the general reader".--"Outstanding Reference Sources :the 1999 Selection of New Titles", American Libraries, May 1999. Comp. by the Reference Sources Committee, RUSA, ALA.
I hope that we are not falling into the trap of " reductionism ” ( reducing Teresa ,
cutting her , so to speak , according to our size , our ... A token proof : She asked
the Prioress in Seville to accept a black postulant woman ( Letters , 12 ) .11 In Teresa's 16th Century , women were ... It is entitled El rostro humano de Teresa de Avila ( The human face of Teresa of Avila ) Ediciones Sigueme : Salamanca ,
The Dust of Her Sandals by A . De Castro Albarran ( translated by Sister Mary
Bernarda , B . V . M . ) Teresa of Avila by Marcelle Auclair St . Teresa of Avila by
John Beevers The letters of St . Teresa ( translated and annotated by the
Benedictines of Stanbrook , Vols . 1 and 2 ) The Story of Don John of Austria by
Luis Coloma , S . J . ( translated by Lady Moreton ) Selected Writings of St . Teresa of Avila by ...
Author: Mary Terese Donze
Publisher: New York ; Ramsey, N.J. : Paulist Press
Translation of "L' Enrico overo Bisantio acquistato: poema heroico", an ambitious and rewarding narrative poem by a prolific female Venetian writer who flourished in the early 17th Century, demonstrating her skill as an epic poet when she was already known for her polemical treatise "On the nobility and excellence of Women."
The second was a poor girl , named Mary de la Paz , who had been adopted by
Doña Guiomar d'Ulloa , and placed by her under the spiritual direction of her ...
The name of the fourth was , in the world , Mary of Avila , in the cloister , Mary of S
. Joseph . ... S. Teresa at this time laid aside the use of her family name , by which
she had been hitherto accustomed to sign her letters , for that of Teresa of Jesus .
( 13 ) Letter 7.1 To Doña Luisa de la Cerda ; from Ávila , June 9 , 1568.
Announces her arrival at Ávila . Doña Teresa de Toledo becomes a nun . Jesus
be with your Ladyship . I reached Ávila on the Wednesday before Pentecost ,
very tired ; for ...
Saint Teresa (of Avila), Benedict Zimmerman ... The book being at length
completed, St. Teresa gave it to the addressee of the letter appended to it—
whoever that was—with a request to forward it to the Venerable Juan d'Avila. She
did not ...
relatives , and friends , covering the fifty - six years of her conventual life , are
eloquent of this admirable trait . The writer ( Mother Austin Carroll ] has hundreds
of letters of Mother Warde which will , no doubt , yet illustrate the life of this
remarkable woman . ... of other religious ladies , like the intellectual depth of Teresa of Avila , the energy of Jane Frances de Chantal , the enthusiasm of
Catherine of Siena ...
Author: Kathleen Healy
A collection of writings in the form of journals, letters, and stories that best represent the spirituality of the Mercy Sisters from the time of their arrival in America in 1843 until 1900.
Letters to Women admirably gives the lie to the oft - repeated and one - sided "
soldier and man's saint " view of Ignatius . ... richly expressed messages of Teresa of Avila , all of whom wrote to many of the same Spanish women whom