By Ahlgren, Gillian T. W.; Francisca de los Apóstoles., Francisca de los Apóstoles, Francisca, de los Apóstoles.; Francisca, de los Apóstoles, 1539?
This booklet includes what little is understood approximately Francisca—the numerous letters she wrote in addition to the transcript of her trial—and deals sleek readers a viewpoint at the certain function and standing of non secular ladies in sixteenth-century Spain. Chronicling the drama of Francisca's interrogation and her lively yet eventually unsuccessful security, The Inquisition of Francisca—transcribed from greater than 300 folios and released for the 1st time in any language—will be a precious source for either experts and scholars of the background and faith of Spain within the 16th century.
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In one of her vows, for example, Francisca offered her own “perpetual rectitude of spirit,” or her sincere intention to please God through all of her actions, in exchange for the corruption of ecclesiastical leaders. Francisca’s criticism of such corruption was pointed. 41 In her testimony, Francisca states that her conflicts with demons ended when she took her vows on November 1, 1574. As she describes it, Francisca understood that she had achieved a victory over the demons, a sign of which she felt in the form of deep interior peace.
The 1525 edict against the alumbrados is found in Antonio Márquez, Los alumbrados: Orígines y filosofía, 1525–1559 (Madrid: Taurus, 1980), 229–38. The characteristics of alumbradismo contained in the edict—from “Lutheran” tendencies to disparage the sacraments, veneration of the saints, and respect for the papacy to prayer techniques encouraging radical abandonment to 5 6 Volume Editor’s Introduction edict, many of which may be distorted representations of the intentions of the group, reflect the complexity of the phenomenon of alumbradismo.
Surtz, The Guitar of God: Gender, Power, and Authority in the Visionary World of Mother Juana de la Cruz (1481–1534) (Philadelphia: University of Pennsylvania Press, 1990). 6. For a discussion of Mari Diaz’s career, see Jodi Bilinkoff, Avila of Saint Teresa: Religious Reform in a Sixteenth-Century City (Ithaca, NY: Cornell University Press, 1989), and Baldomero Jiménez Duque, Maridiaz: La “santa de Avila” en el siglo XVI (Avila: Tau, 1989). 7. For a discussion of Teresa’s associations with Luisa de la Cerda and other notable women, see Alison Weber, “Saint Teresa’s Problematic Patrons,” Journal of Medieval and Early Modern Studies 29 (1999): 357–78.