By Ahlgren, Gillian T. W.; Francisca de los Apóstoles., Francisca de los Apóstoles, Francisca, de los Apóstoles.; Francisca, de los Apóstoles, 1539?
This ebook comprises what little is understood approximately Francisca—the a number of letters she wrote in addition to the transcript of her trial—and deals smooth readers a viewpoint at the specific position and standing of non secular girls in sixteenth-century Spain. Chronicling the drama of Francisca's interrogation and her lively yet finally unsuccessful safety, The Inquisition of Francisca—transcribed from greater than 300 folios and released for the 1st time in any language—will be a necessary source for either experts and scholars of the background and faith of Spain within the 16th century.
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Extra info for Francisca de los Apóstoles: the inquisition of Francisca : a sixteenth-century visionary on trial
The beata María de Santo Domingo (d. 4 The Franciscan nun Juana de 3. A preliminary study of Francisca is available in Giles, Women in the Inquisition, 119–33. Alvaro Huerga mentions her case brieﬂy in Historia de los alumbrados 1: 232–33, and Juan Blázquez Miguel considers her brieﬂy in Sueños y procesos de Lucrecia de León (Madrid: Tecnos, 1987), 65–66, and La Inquisición en Castilla-La Mancha (Madrid: Universidad de Córdoba, 1986), 114–15. From their comments it appears that neither scholar has actually read the transcript or even the summary of her case, which is contained in the Archivo Histórico Nacional (AHN), Madrid, Inquisición, leg.
54 51. For a review of Teresa of Avila’s strategies regarding this balance, see Ahlgren, Teresa of Avila and the Politics of Sanctity, 68–84. 52. , image-based) visions is rooted in the threefold visionary typology developed by Augustine in De Genesi ad litteram, book 12, chap. 14, sec. 29, where corporeal visions are judged less reliable than spiritual visions, seen within the depths of the soul or intellectus. Augustine’s teachings on visions were relatively accessible in sixteenth-century Spain through various manuals on visions, revelations, and the discernment of spirits.
Volume Editor’s Introduction Theologically speaking, Francisca’s understanding of human existence was that people go through life conﬂicted by temptation toward vices and attraction to the positive, passionate energy of Christ. While Francisca realistically and pragmatically afﬁrmed that humans could indeed reject or ignore God’s constant call to a deeper engagement in prayer and virtue, she also believed that some people would choose to imitate Christ and thus model and embody his redemptive activity in the world.