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 specified model of early glossy devotional perform constrained to a handful of venerable saints. as an alternative, we realize a variety of "marginal" figures as practitioners of mysticism, generally outlined. Neither can we restrict the research of mysticism inevitably 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 sleek Hispanic cultures. sarcastically, by way of 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 heart of early sleek religious adventure. individuals comprise: 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 info for A New Companion to Hispanic Mysticism
PART ONE LARGER TRENDS RELIGIOUS AUTOBIOGRAPHY Fernando Durán López From ancient times—suffice it to mention the name of Saint Augustine— religion has been one of the principal motivations for writing an autobiography. In these personal narratives flow together two central streams of religious experience: the introspective and the political; in other words, the one which journeys to the inside of a person’s conscience in search of self-knowledge and the one which goes out to seek a community with whom to share a system of values, formulating for one’s peers a testimony of one’s own acts with apologetic and proselytizing purposes.
To the Spanish mystics of the early modern period, God speaks at all hours (not only God, but also the Virgin Mary, the saints, the virtuous departed, and the demons); for these women aim to be something that Augustine never was: prophets. God uses them as intermediaries to speak to men, but at the same time there are many other intermediaries between them and the men. In sum, the spiritual experience of these nuns becomes a tortuous game of power within a bureaucratized hierarchy, full of fissures and contradictory competencies.
18–20. 28 fernando durán lópez anecdotal narration. It is notable in particular that, although many of these authors were assiduous writers, an account of their other works is usually omitted due to humility’s exigencies. This is a logical option from a religious point of view, considering that a narration about the path of perfection leading toward God implies contemptus mundi carried to its maximum expression. This moral choice implies also a stylistic and narrative decision. I will first describe some characteristics of the “life stories” in these conventual autobiographies.
A New Companion to Hispanic Mysticism by Hilaire Kallendorf