Author: Barbara Louise Mujica
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.
Saint Teresa (of Avila). will do a lot . Here , we will help with our widow's mite .
May the Lord bring it about as he can . Indeed , I think the illness of his wife is
more incurable . The Lord can cure it all . I beg you , tell Maridíaz , and the
Author: Saint Teresa (of Avila)
Publisher: ICS Publications
This book contains Letters from 1546 to 1577. Includes Introductions, Endnotes, Biographical Sketches and Index.
This is the first full-scale biography of Saint Teresa of Avila from a human, nonconfessional point of view. Victoria Lincoln immersed herself thoroughly in all of Saint Teresa_s writings, including her extensive correspondence.
Author: Victoria Lincoln
Publisher: SUNY Press
She was a saint, a mystic, a reformer, a legend, and she was a fascinating and complex woman. This is the first full-scale biography of Saint Teresa of Avila from a human, nonconfessional point of view. Victoria Lincoln immersed herself thoroughly in all of Saint Teresas writings, including her extensive correspondence. She has reconstructed the inner life of this rigorous reformer of the Carmelite Order and disciplined explorer of mystical experience. The relation between Saint Teresas inner and outer life is defined with new insight and profundity.
With its endnotes, biographical sketches, and above all, fresh translation, this second volume of Teresa's Collected Letters opens again another door into the fascinating world of this saint, one of the greatest women history has known.
Author: Teresa of Avila
Publisher: ICS Publications
Contains Letters from 1578 to 1582 Includes Biographical Sketches, Sources for the Biographical Sketches and Index. More Information This second and final volume of St. Teresa's correspondence begins with the year 1578, a most troubling time for Teresa. A keen observer of the reality around her as well as within, Teresa in these letters focuses light on many of the struggles in both the Carmelite order and the church of sixteenth-century Spain. She introduces us to major personalities who have left their mark on history. Through her letters historians gain a better knowledge of the chronology of events in Teresa's life and how she related to the diverse people she had dealings with. A number of everyday particulars that compilers and editors of those times considered unimportant are today prized. Her worries, her troubles and triumphs, her expressions of sadness and joy, are all present here. With a compelling spontaneity, these letters disclose a Teresa in a complex variety of circumstances. The extraordinary gifts of grace bestowed by God on this Spanish Madre fortified her for a demanding ministry of service which entailed heavy responsibilities and that drew her contemplative soul into a whirl of activities. Because of the limited means of travel and communication in the sixteenth century, the organization of a reform like hers, with its unavoidable business matters, had to be dealt with chiefly through correspondence, a chafing duty that became one of Teresa's greatest trials. She often repeated that letter-writing was her biggest burden, a wearisome task that cost her more than all the miserable roads and bad weather experienced on her journeys through Spain. With its endnotes, biographical sketches, and above all, fresh translation, this second volume of Teresa's Collected Letters opens again another door into the fascinating world of this saint, one of the greatest women history has known.
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.
Contains Letters from 1546 to 1577Includes Introductions, Endnotes, and Biographical Sketches.St. Teresa of Avila wrote candidly the story of both her life and her work as foundress in two books: the Life and the Foundations.
Author: St. Teresa of Avila
Publisher: ICS Publications
Contains Letters from 1546 to 1577Includes Introductions, Endnotes, and Biographical Sketches.St. Teresa of Avila wrote candidly the story of both her life and her work as foundress in two books: the Life and the Foundations. Despite her openness in them, she wrote with the knowledge they would be read by her censors. Her letters, then, exhibit even more striking candor, offering many details that were not meant for the public. In these letters we walk with Teresa year by year, day by day -- even hour by hour sometimes. Her worries, her troubles and triumphs, her expressions of sadness and joy pervade these pages. Without question we have before us a rich collection, showing a heart magnanimously open to others, communicating with them on many levels, pouring itself out to family members and religious, to friends, theologians, advisors, and to the nobility and business people. Difficult as writing a book was for Teresa, she preferred it to letter-writing, a drudgery that cost her more than all the pitiful roads and sorry weather experienced on her journey through Spain. What proved painful for her has proved a treasure for us, a collection of letters that scholars consider unparalleled in Spanish literature.