Teaching Text Encoding in the Madre María de San José (México 1656–1719) Digital Project

2020 ◽  
pp. 25-30
Author(s):  
MARY ALEXANDER ◽  
CONNIE JANIGA-PERKINS ◽  
EMMA ANNETTE WILSON
Keyword(s):  
San Jose ◽  
Text Encoding ◽  
Teaching Text ◽  
Maria De San Jose

Análisis iconográfico de sellos postales alegóricos a la Beata Venezolana “Madre María de San José”.

2021 ◽  
pp. 60-71
Author(s):  
Eduardo Sánchez
Keyword(s):  
San Jose ◽  
Erwin Panofsky ◽  
Maria De San Jose

Las fuentes históricas no escritas, tales como las iconográficas, brindan la oportunidad de analizar hechos y personajes de relevancia en el transcurso del tiempo. En este sentido, la filatelia o afición por coleccionar y estudiar los sellos postales, constituye una ventana abierta para el análisis y enriquecimiento del conocimiento sobre diversos aspectos de las actividades humanas, entre ellas, los cuidados de la salud en el contexto de la Enfermería. Por lo tanto, el objetivo del presente estudio se fundamentó en describir mediante un análisis iconográfico, la presencia de valores relacionados con el cuidado de Enfermería, representados gráficamente en sellos postales alegóricos a la Beata “Madre María de San José”. La metodología empleada fue iconográfica-iconológica, teniendo como referente a Erwin Panofsky. La unidad de análisis estuvo constituida por las ilustraciones de tres sellos postales. En el análisis, los elementos simbólicos y códigos presentes en las ilustraciones, fueron fáciles de interpretar en el contexto sociohistórico. También, se evidencia la presencia de cuidados y valores relacionados con la enfermería.

The (Almost) Silenced Epistolary Pen of María de San José

2020 ◽  
Author(s):  
Bárbara Mujica
Keyword(s):  
San Jose ◽  
Maria De San Jose

Teresa de Ávila had hoped that María de San José (1548–1603) would succeed her as foundress of convents and head of the Carmelite reform. However, María clashed with the Discalced hierarchy when the Provincial, Nicolás Doria, sought to modify the Constitutions of the order. She and Ana de Jesús appealed to the Pope in what came to be known as the “nuns’ revolt”, but, in the end, Doria won out. María was imprisoned and eventually exiled to a remote convent, where she soon died. María had received an excellent education as a child at the palace of Duchess Luisa de la Cerda, and she wrote many well-reasoned, legalistic letters defending her position.

Drama in Seville

2020 ◽  
Author(s):  
Bárbara Mujica
Keyword(s):  
San Jose ◽  
Maria De San Jose

At the urging of Gracián, Teresa de Ávila (de Jesús) founded a convent in Seville, naming María de San José its prioress. In so doing, Teresa disobeyed the orders of the Carmelite General, Juan Bautista Rubeo, who had only given her permission to found in Castile. Enraged, Rubeo convened a chapter in Piacenza at which Teresa was ordered to remain in one convent in Castile and make no further foundations. Felipe [Filippo] Sega, the papal Nuncio, took the side of those who opposed the Discalced expansion into Andalusia. In the meantime, María had to cope with a disgruntled nun who denounced her to the Inquisition, and an overzealous confessor named Garciálvarez, who subjected nuns to excessive penitential practices.

Vocation and Enclosure in Colonial Nuns’ Spiritual Autobiographies

Renascence ◽  
2019 ◽  
Vol 71 (3) ◽  
pp. 155-172
Author(s):  
Teresa Hanckock-Parmer ◽  
Keyword(s):  
New World ◽  
San Jose ◽  
Spiritual Meaning ◽  
Redemptive Suffering ◽  
Spiritual Autobiographies ◽  
Before And After ◽  
Religious Meaning ◽  
Maria De San Jose

This article examines the discourse of enclosure utilized by Maria de San Jose (1656-1719, Puebla), Jeronima Nava y Saavedra (1669-1727, Bogota), and Francisca Josefa de Castillo (1671-1742, Tunja, Colombia) in their spiritual autobiographies. Despite dissimilar personal vocation narratives, these Hispanic nuns embraced enclosure as a tool of continuing spiritual advancement, both before and after actual profession of monastic vows. They portrayed the cloister simultaneously as connubial bedchamber and isolated hermitage, thus ascribing Baroque religious meaning to ancient anchoritic models through intersecting discourses of desert solitude, redemptive suffering, Eucharistic devotion, and nuptial mysticism. To attain ideal enclosure for self and others, these nuns advocated for reform in New World convents, which often reproduced worldly hierarchies, conflicts, and values. Enclosure, more than a symbolic vow or ecclesiastical mandate, constituted a formative practice that fostered correct action and attitude in nuns’ lives; these women conscientiously sought a cloistered life through which they cultivated holiness and created new spiritual meaning.

Introduction

2020 ◽  
Author(s):  
Bárbara Mujica
Keyword(s):  
Women Religious ◽  
Middle Ages ◽  
Letter Writing ◽  
San Jose ◽  
Low Countries ◽  
Maria De San Jose ◽  
Teresa De Jesus ◽  
Epistolary Exchange ◽  
The Middle Ages

Women Religious and Epistolary Exchange in the Carmelite Reform tells the story of the Carmelite expansion beyond the death of Teresa de Jesús, showing how three of her most dynamic disciples, María de San José, Ana de Jesús, and Ana de San Bartolomé, struggled to continue her mission in Portugal, France, and the Low Countries. Like Teresa, these women were prolific letter writers. Catalina de Cristo, a Carmelite nun who never left Spain, also produced a corpus of letters that reveals the distress of those who anxiously waited for news of their sisters abroad. In devoting themselves so assiduously to letter-writing, these women, as Joan Ferrante has shown, were continuing a long monastic tradition that had begun in the Middle Ages.

On to Portugal: The Lisbon Carmel, 1584–1603

2020 ◽  
Author(s):  
Bárbara Mujica
Keyword(s):  
San Jose ◽  
Low Countries ◽  
Spanish Colonies ◽  
Maria De San Jose ◽  
The Moment

In December 1584, María de San José arrived in Lisbon, where she founded São Alberto, the first female Discalced Carmelite convent in Portugal. Soon afterward, São Alberto housed a group of Clarissas [Poor Clares], who had escaped the Low Countries. Brétigny was anxious to found a Discalced convent in Paris, with María as its prioress, but the moment was not propitious. María was a gentle and efficient prioress, yet she was a strict disciplinarian, and nuns were often whipped as a form of mortification. Throughout Europe and the Spanish colonies, self-mortification was common, as it was considered a means of helping individuals share Christ’s suffering and thereby bringing them closer to God.

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