Download PDF by Hilaire Kallendorf: A New Companion to Hispanic Mysticism

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 designated model of early glossy devotional perform constrained to a handful of venerable saints. as an alternative, we realize quite a lot of "marginal" figures as practitioners of mysticism, widely outlined. Neither will we restrict the learn of mysticism unavoidably to the Christian faith, nor even to the area of literature. Representations of mysticism also are present in the visible, plastic and musical arts. The terminology and theoretical framework of mysticism permeate early smooth Hispanic cultures. sarcastically, 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 glossy religious event. members 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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5 See Durán López, Un cielo abreviado, chapter 5; there I offer a composite list of Poutrin’s corpus plus 42 other names which complete it, with varying degrees of reliability. Furthermore, this study is the only one which enumerates masculine authors (up to 18 of them). It also includes an inventory of religious autobiographies from the 18th, 19th and 20th centuries (chapters 7 and 8). For more information about authors 4 18 fernando durán lópez a small fraction of what was written during centuries by hundreds of nuns whose texts remain unpublished or lost.

The institutionalization of the autobiography written from obedience is born with Saint Teresa and her followers among the discalced Carmelites as a form of devotion integrated into the ecclesiastical order, although subjected to close vigilance by mother superiors, theologians and Inquisitors. Poutrin has counted 26 female authors who claim to have read her Life, but there were unquestionably many more; and the same occurred with confessors and hagiographers. The Teresian model contributed something essential to Catholic spirituality of that moment: a path to sanctity from this same time period, see also my Catálogo comentado de la autobiografía española (siglos XVIII y XIX) (Madrid, 1997); “Adiciones al catálogo de la autobiografía española en los siglos XVIII y XIX,” Boletín de la unidad de estudios biográficos 4 (1999): 73–98; and “Nuevas adiciones al catálogo de la autobiografía española en los siglos XVIII y XIX (segunda serie),” Signa 13 (2004): 395–495.

Doctrine or teaching dealing with the same? Perhaps it is more appropriately termed a “mode of knowledge” or “manner of speaking”, à la Certeau. Or then again, it might be “infused contemplation, attainable only through God’s special activity”. ”16 This volume argues that mysticism is all this and more. It encompasses “alternative sources of authority” as well as “self-conscious acts”. It embraces both individual and collective experience. It is both prescriptive (in the form of theological treatises) and descriptive (in the forms of lyrical poems and autobiographies).

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