Autobiography and other writings by Mother Anne of St. Bartholomew; Donahue, Darcy; Mother Anne

By Mother Anne of St. Bartholomew; Donahue, Darcy; Mother Anne of St. Bartholomew

Ana de San Bartolomé (1549–1626), a modern and shut affiliate of St. Teresa of Ávila, typifies the curious mixture of non secular activism and non secular forcefulness that characterised the 1st iteration of Discalced, or reformed Carmelites. recognized for his or her austerity and ethics, their convents speedy unfold all through Spain and, lower than Ana’s suggestions, additionally to France and the Low international locations. always embroiled in disputes together with her male superiors, Ana fast grew to become the main vocal and visual of those mystical ladies and the main fearless of the guardians of the Carmelite structure, specially after Teresa’s death.

Her autobiography, in actual fact inseparable from her non secular vocation, expresses the tensions and conflicts that regularly followed the lives of girls whose dating to the divine endowed them with an expert at odds with the transitority powers of church and kingdom. final translated into English in 1916, Ana’s writings supply sleek readers interesting insights into the character of monastic existence in the course of the hugely charged spiritual and political weather of late-sixteenth- and early-seventeenth-century Spain.

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Indeed, Teresa looms almost as large in this text as Christ and God the Father. ”35 However, Ana’s story is also the story of the Discalced Order after Teresa’s death, and she provides an eyewitness account of successes and failures in the continuation and expansion of religious reform. Her accounts are particularly valuable for what they reveal of the adaptation of the Spanish woman-centered movement to the foreign cultures of France and the Low Countries. ” Ana’s representation of self in the autobiography reveals a contradictory mix of humility, confidence, hope, and doubt.

17 18 Vo l u m e E d i t o r ’s I n t r o d u c t i o n “completely transformed” by him, and a number of times as unable to bear the ardor of her reaction to the divine presence. On one occasion, for example, she describes the Lord as “he came so softly and from behind like a man in love about to play a joke on his wife. ” Ana’s contact with the supernatural occurs most frequently during “recollections” or states of deep meditation, during which the physical world seemingly vanishes from consciousness.

The activism and visionary spirituality encouraged by Cisneros was now perceived as evidence of female instability and susceptibility to erroneous doctrines. 9 Not surprisingly, it was the convent that both promoted and produced women’s intellectual activity in varied forms, as it had done for centuries. ” In fact, many convents provided both a physical and psychic space where women could come together and express themselves spiritually, intellectually, and artistically. “No other space replicated the women’s world of the convent .

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