By María de San José Salazar, Alison Weber, Amanda Powell
María wrote this booklet as a safeguard of the Discalced perform of surroundings apart hours every day for dialog, tune, and staging of non secular performs. Casting the e-book within the kind of a discussion, María demonstrates via fictional conversations between a bunch of nuns in the course of their hours of activity how ladies may possibly function very potent religious lecturers for every different. The e-book comprises one of many first biographical graphics of Teresa and Maria's own account of the founding of the Discalced convent at Seville, in addition to her tribulations as an Inquisitional suspect. wealthy in allusions to women's affective relationships within the early glossy convent, Book for the Hour of Recreation additionally serves to illustrate of the way a lady may well write whilst really freed from clerical censorship and expectations.
A precise creation and notes by way of Alison Weber offer historic and biographical context for Amanda Powell's fluid translation.
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Additional info for Book for the hour of recreation
18 We know that during the hours of recreation the nuns sang, played the guitar and tambourine, and composed ballads and couplets. 19 Discalced Spirituality The spirituality that motivated the reformers was the result of the conﬂuence of diverse currents of religiosity, some with roots in the Middle Ages and others that emerged during the ferment of the Catholic prereform and 18. Constitutions, in The Collected Works of St. Teresa of Avila, trans. Kieran Kavanaugh and Otilio Rodríguez, 3 vols.
INTRODUCTION TO MARÍA DE SAN JOSÉ SALAZAR ( 1 5 4 8–1 6 0 3 ) THE OTHER VOICE T he proposal to include in this series a text by an obscure follower of Saint Teresa of Avila who was neither a mystic nor a famous reformer will perhaps seem puzzling. What “voice” can we expect to hear from a woman who dedicated most of her adult life to solitude and silence, a woman who, moreover, was for several years quite literally imprisoned and silenced by her male superiors? María de San José never contemplated, as far as we know, the question of women’s political and economic inequality, never protested the inheritance laws, marriage politics, and educational practices that limited her own opportunities and those of other women for self-actualization.
Introduction to María de San José dered to do so by their confessors, however, they were discouraged from writing about visions and revelations, topics that could bring them under inquisitorial scrutiny. María’s educational attainments as evidenced by her ability to read and write in three languages, her familiarity with a broad range of religious texts, and her mastery of rhetorical tropes and metrical forms was nevertheless extraordinary. We can only speculate as to why or how María acquired these skills.