By Mary E. Giles
The historical past of women's spirituality and Christian mysticism demonstrates that girls were influential spiritual leaders even with no good thing about priestly ordination and theological education. St. Catherine of Siena and St. Teresa of Avila are examples of ladies with visionary presents of large strength. A much less famous Spanish visionary is Sor Maria of Santo Domingo, a Dominican tertiary of peasant lineage who grew to become so well-known for her raptures, austerities, and prophecies that the king, a cardinal, and nobles thought of her a dwelling saint.
In 1948 learn within the records of the collage of Zaragoza exposed The e-book of Prayer of Sor Maria of Santo Domingo (originally released round 1518) which had long gone disregarded for hundreds of years. The textual content comprises a few of Sor Maria's ecstatic utterances and representations, and is a first-hand examine a girls who in lots of methods is as consultant of the early years of 16th century Spain as St. Teresa was once of the later years. Giles' publication presents the 1st English translation of this article in addition to a research of Sor Maria and the problems that driven her into the limelight.
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Extra info for The book of prayer of Sor María of Santo Domingo : a study and translation
Antonio de la Peña's unshakeable confidence that Sor María's raptures were Godgiven was not uniformly shared by the witnesses whose testimony is available. Her supporters regarded it as a miracle that she was often enraptured at the consecration even though she was not physically present at mass but was in her room (#9). Evidently the examining judges had viewed the side, for the point continues with the statement that she now has the scar of the wound on the same side, as the reverend judges themselves know for they had seen and certified its existence.
The testimony is even more intriguing because it comes from the man who doubted the authenticity of her raptures and suspected her of flattering her listeners with prophecies they wanted to hear. Nor did she eliminate "eo modo quo alii homines" (as other people did); the closure of her digestive system was considered miraculous, a divine gift (#5). About embracing, she added that sometimes when she recovered from an attack, Vitoria, Antonio de la Peña and other religious men would hold her close as a way of expressing their joy.
Also left to inference are questions about the motivations of her critics and advocates as well as of the woman who was Sor María of Santo Domingo. 2 In his defense of the Beata, Antonio de la Peía addressed the issue of rapture in fourteen of the fortyfour points that Page 22 3 constitute the document; from details that he provides it is fair to infer that the Beats was frequently enraptured for long periods of time. She was so firmly positioned as if she were truly on the cross that even their attempts to force her arms and feet free were in vain.