By Ana de San Bartolomé, Darcy Donahue
Ana de San Bartolom? (1549–1626), a modern and shut affiliate of St. Teresa of ?vila, typifies the curious mixture of spiritual activism and non secular forcefulness that characterised the 1st new release of Discalced, or reformed Carmelites. identified for his or her austerity and ethics, their convents quick unfold all through Spain and, lower than Ana’s assistance, additionally to France and the Low nations. consistently embroiled in disputes together with her male superiors, Ana quick grew to become the main vocal and visual of those mystical ladies and the main fearless of the guardians of the Carmelite structure, particularly after Teresa’s death. Her autobiography, essentially inseparable from her non secular vocation, expresses the tensions and conflicts that frequently followed the lives of girls whose courting to the divine endowed them with an expert at odds with the transitority powers of church and country. final translated into English in 1916, Ana’s writings supply smooth readers interesting insights into the character of monastic lifestyles through the hugely charged non secular and political weather of late-sixteenth- and early-seventeenth-century Spain.
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Additional info for Autobiography and Other Writings (The Other Voice in Early Modern Europe)
Her stance placed her in direct opposition to two other of Teresa’s closest spiritual daughters, María de San José and Ana de Jesús, and to Teresa’s supporter and confessor Jerónimo Gracián. Ultimately, the more conservative faction with which Ana had aligned herself won out, and Doria’s regime was instituted. Yet, despite the fact that like other monastic women she viewed obedience as a crucial virtue, Ana’s own conformity with authority figures varied significantly on several issues, and she occasionally found herself in fullblown confrontation with them.
She wrote, quite literally, whenever she could and seemingly without any preoccupation about style, creating an effect of plainspoken unpretentiousness. Another possible explanation is her lack of familiarity with a broad range of written texts as models. It is unclear exactly how many literary sources Ana may have drawn upon. If at times she cites the Bible, particularly the Song of Songs, these citations are the only sign of literary knowledge other than some brief references to Teresa’s works and John of the Cross’s Cántico espiritual.
The Spanish Archduke Alberto and Princess Isabel Clara Eugenia were pacifists. The treaty, which was in effect from 1609 to 1621, was much debated in the Spanish Court. 29. Ana’s “intervention” in the defeat of the Protestants is described in an excerpt from the Chronicles of the Carmel of Antwerp in Autobiography of the Blessed Mother Anne of Saint Bartholomew, translated from the French by a Religious of the Carmel of St. Louis, Missouri (St. Louis: H. S. Collins, 1916), 106–8. For a study of the idea of “living saint,” see Gabriella Zarri, “Living Saints: A Typology of Female Sanctity in the Early Sixteenth Century,” in Women and Religion in Medieval and Renaissance Italy, ed.
Autobiography and Other Writings (The Other Voice in Early Modern Europe) by Ana de San Bartolomé, Darcy Donahue