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Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The inscription on the portrait preserved in the desert of San José de las Batuecas (La Alberca, Salamanca) identifies Saint Teresa of Avila at the age of 61. It is a late representation that resembles the vera effigies painted in Seville in 1576 by Jan Narduck, an example of how the prototype spread, mixed with new engraved themes in the 17th century. The peculiar combination of historical and biographical attributes on this panel -inscribed names and figures, physiognomic features, landscape - enables to identify the anachronism as part of the artistic mechanisms or artifices employed in the manufacture of historical and devotional images. They were created to make people believe in the reality they depict, and in the legitimation of the worship that they promote.

Copyright of Philostrato is the property of Epiarte, S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Santa Teresa de Ávila (1515-1582) patrona de los escritores, mostró desde temprana edad una gran facilidad para la fabulación y para la persuasión, así como un gran deseo de ser la protagonista de su propia vida en un tiempo en el que las mujeres solo podían optar a roles secundarios. En el presente artículo se indaga en la vida y obra de esta escritora, así como en la influencia que su figura tiene en la literatura contemporánea, fundamentalmente en el teatro español. La belleza con que Teresa de Cepeda narrará sus encuentros con el Amado, no sólo será motivo de inspiración para múltiples artistas dentro y fuera de la escena, sino que, además, logrará cambiar la realidad religiosa de su momento y la convertirán en la lideresa de una nueva orden, las carmelitas descalzas, en una época en la que el catolicismo poseía un gran poder político y económico.

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents the figure of Saint Theresa as inspiration for the experience of an authentic Christian spirituality in its lay modality. In times of disbelief in the present post-pandemic context, of war and faced with the current "God's crisis of believers" (RATZINGER, 2015), one can perceive the reality of many in living on the margins of God and the Church or even experiencing false forms of Christian spirituality. Despite the distance between Theresa's time and ours, this saint contemplates us with her witness that is "incomparable in contemplation and indefatigable in action" (PAULO VI, 1970a). She achieved this feat with all the weapons at her disposal, especially prayer as a gift of her relationship with God and her commitment to the world in an integrated and luminous way. Resorting to her heritage today has much to suggest and reveal for the experience of the authentic Christian spirituality. It is also an invitation to the lay faithful to recover the intensity of faith and the intensity of the life of prayer. In other words, to put all of life daily before God to exercise the relationship with Him, thus uniting being and mission; word and life as the mystic did. Considering this, he concludes that Teresa's model is relevant above all in the aspects of her doctrine regarding the life of prayer; of unity between faith and life and that there is no Christian life without a struggle. The proposed method will be essentially bibliographic-analytic to understand the deep friendship of Theresa with God and from there the need to communicate her experience to those who approached her. [ABSTRACT FROM AUTHOR]

The article shows the essential features, the beginning and the ultimate meaning of Christian conversion, through the analysis of Libro de la vida and Las moradas del castillo interior, by Santa Teresa de Jesús. The philosophical method used for the interpretation of the mystical testimonies already indicated is an original development, whose origin dates back to Heidegger's hermeneutical phenomenology, the principles of which I have set out in the first chapter of my book ¿A dónde te escondiste, Amado, ¿y me dejaste con gemido? Una fenomenología hermenéutica del Cántico Espiritual B, de San Juan de la Cruz. The importance of these pages is that, to understand the christian mystical process, witnessed by Saint Teresa of Jesus, the first step consists in describing the experience with which it begins. [ABSTRACT FROM AUTHOR]

Este artículo estudia los sermones de santas del carmelita Fr. Cristóbal de Avendaño, predicador del Siglo de Oro español. La mentalidad misógina permanece en el fondo del discurso. La santidad femenina se asocia a la virginidad y ello condiciona las ideas sobre la santidad en el matrimonio y la maternidad. Pero las figuras modernas de santidad ofrecen la imagen de mujeres activas en la vida de la Iglesia, por sus revelaciones y su sabiduría.

El artículo tiene el propósito de mostrar los principales puntos de encuentro entre la antropología mística de Santa Teresa de Jesús y la antropología fenomenológica de Edith Stein, en lo tocante a la comprensión del alma. Se trata de exhibir la plena conformidad que existe entre el la antropología mística teresiana y la antropología fenomenológica de Stein. Esta meditación es la antropología filosófica por su objeto; fenomenología, por el método empleado; hermenéutica, porque el análisis se dirige fundamentalmente a tres construcciones textuales: Las moradas del castillo interior, Ser finito y ser eterno y El castillo del alma. La tesis que trataré de probar es que, si la naturaleza humana se define por la apertura al misterio de Dios, la comprensión integral del ser humano tiene que considerar los testimonios místicos. The aim of this article is showing the most important coincidences between Santa Teresa de Jesus’s mystic anthropology and Edith Stein’s phenomenological anthropology, about soul’s comprehension, in order to exhibit their agreement. This meditation is philosophical anthropology by its object; phenomenology, by its method, and hermeneutics, because the analysis is directed to three textual constructions: The interior castle (written by Santa Teresa de Jesús), Finite and eternal Being and Soul’s Castle (written by E. Stein). The thesis I´ll try to prove is: if the human essence is defined by the opening to the mystery of God, the integral comprehension of human being should consider the mystical testimonies.

Este artículo se aproxima a la relación que Ramón J. Sender establece con el concepto de la hispanidad y el personaje de Santa Teresa de Jesús a través de su novela histórica El verbo se hizo sexo. Durante las primeras décadas del siglo XX, la santa carmelita se convirtió en la alegoría de una nación que mira al siglo XVI con la intención de recuperar los valores espirituales e imperiales que en este período dominaron. Mediante la reescritura de la biografía de un personaje que el autor admira, Sender conseguirá distanciarse de la narrativa maestra totalizadora que es la hispanidad. Tweetable abstract: Aproximación a la relación que Ramón J. Sender establece con el concepto de la Hispanidad a través del personaje de Santa Teresa de Jesús. [ABSTRACT FROM AUTHOR]

Copyright of Comprendre: Revista Catalana de Filosofía is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Alessandro Algardi fue uno de los escultores más importantes del barroco y uno de los predilectos del estamento religioso. Es por ello que pese a su muerte en 1654, sus modelos se mantuvieron vivos a través de su taller, ya que éstos continuaron siendo demandados. Una de sus esculturas, que representaba a San Miguel venciendo al demonio, llegará de este modo, a finales del siglo XVII, a manos de la reina Mariana de Neoburgo, segunda esposa del rey hispánico Carlos II, siendo una de las escasas obras según modelo de Algardi que llegaron a España durante el siglo XVII. El presente texto documenta la obra que tras la muerte de la soberana fue legada testamentariamente al convento de Carmelitas de Alba de Tormes para velar por los restos de Santa Teresa de Jesús, en cuyo actual museo se ha localizado la pieza. Alessandro Algardi was considered one of the top Italian Baroque sculptors of his time, receiving commissions from pontiffs, the Spanish court, and other distinguished patrons. After his death in 1654, his workshop remained active and successful, still receiving many commissions for sculptures that were produced from the legacy of casts and mounds he left behind in his workshop. This paper is about one of these sculptures and documents, its arrival in Spain during the seventeenth century. The sculpture is that of Saint Michael defeating the devil, and was in the possession of Queen Maria Anna of Neuburg, second wife of the Spanish King Carlos II. This is believed to be one of the few Algardi sculptures that arrived in Spain during the seventeenth century. This paper documents how in the Last Will of the Queen it was bequeathed to the Carmelite convent of Alba de Tormes to watch over the remains of Santa Teresa of Jesus. The sculpture was indeed located in the museum of the Carmelite convent of Alba de Tormes (Salamanca). [ABSTRACT FROM AUTHOR]

In 2015, as a result of the Italy-Cuba cooperation channels, an interuniversity agreement was signed between the University of Florence (Italy) and the University College San Geronimo de La Universidad of La Habana (Cuba) in order to develop a study project as the final Thesis of the Master’s Degree in Architecture of the University of Florence - the case study of the Santa Teresa de Jesus Cloisters in Havana. This dissertation includes a careful collection of historical, metric, structural, material, normative and socio-cultural data and focuses on the conservation status of the building with particular attention to the problematic aspects at a structural level. On the basis of the results, a conclusive proposal of restoration and consolidation as well as a proposal for new functions of the complex is presented. [ABSTRACT FROM AUTHOR]

Copyright of Creneida is the property of Creneida and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Reflexión histórica sobre una dimensión peculiar de santa Teresa de Jesús: la expresión de sus sentimientos en sus escritos, de forma más especial en sus cartas abundantes. El artículo se centra en el sentido del humor, de la alegría, en la importancia de la risa en el lenguaje de santa Teresa y en el sentimiento de ternura con su familia, con su orden, con fray Juan de la Cruz. Se dedica un espacio amplio a la ternura hacia las niñas en sus conventos. Aparece santa Teresa de Jesús como trasgresora de los comportamientos sociales del siglo XVI.

La figura de Teresa de Jesús, además de en sus recreaciones biográficas, se presentó y representó también en otros escenarios textuales. Las semblanzas biográficas de las carmelitas descalzas que contenían las crónicas de la orden también incorporarán referencias a la madre fundadora. Estudiamos en nuestro trabajo cuáles fueron los ingredientes del retrato teresiano que se fueron reflejando en esas narraciones, poniendo de manifiesto cómo, al lado de la dimensión «milagrosa» y de la faceta sobrenatural de Teresa, estos textos enfatizan mucho la dimensión más humana y terrenal. La Teresa que sobresale es la mujer con autoridad, la fundadora y emprendedora, la política y la organizadora, la mujer de acción y de gobierno, la de mirada atenta y vigilante a todos los asuntos que pudieran afectar a sus conventos y a sus proyectos reformistas, la mujer que se relacionaba con el resto del mundo social, que lidiaba con los poderes eclesiásticos y seculares… En definitiva, una Teresa alejada de las concepciones establecidas sobre las mujeres en aquella época y de los papeles que se les asignaban también se cuela en las páginas de los cronistas, aunque muchos de los teresianistas lo han ignorado a lo largo del tiempo en beneficio de una imagen de santa Teresa adaptada a la hagiografía.

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is aimed to make a hermeneutic reading, from the perspective of women, of the person of St. Teresa of Jesus through some of her writings, highlighting the way she wrote and her creative thinking from that perspective. In her writings, she is presented as a fully resourceful woman using literary figures to describe and convey their experience of God, and her creative thinking suggests how spirituality should lead to the practice and the development of the feminine as such. Being both of them current possibilities of living the Christian spirituality. [ABSTRACT FROM AUTHOR]

Copyright of Itinerarios (1507-7241) is the property of University of Warsaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

O presente artigo trata da inter-relação entre mística e profecia na espiritualidade cristã. Pretende enfrentar dualismos, encontrados no passado e também no presente do cristianismo, entre ambos os termos. Apresenta o testemunho de Santa Teresa de Ávila como caminho de superação da dicotomia entre mística e profecia através de uma integração processual. O fundamento da necessária relação entre os termos em questão é a própria existência de Jesus de Nazaré, que pode ser considerada profético-mística. Isto significa que há uma inter-relação entre oração e ação, contemplação e missão. No entanto, o sujeito moderno e pós-moderno apresenta dificuldades nesta integração, como o deixar-se transformar pela oração, superando a tendência ao controle e à eficácia. Santa Teresa de Jesus, neste contexto, é testemunho de mística e profecia, mediadas por um discernimento que passa por percepções cotidianas. O livro das Fundações é privilegiado para ilustrar este discernimento. Palavras-chave: Mística, profecia, discernimento, Santa Teresa de Jesus. Abstract This article deals with the interrelationship between mysticism and prophecy in Christian spirituality. It intends to face the dualism between both terms, present not only in early, but also in present-day Christianity. It presents Saint Teresa of Ávila as a testimony of how to overcome the dichotomy between mysticism and prophecy by means of step by step integration. The basis for the necessary relationship between the terms being studied is the actual existence of Jesus of Nazareth, which can be considered prophetic and mystic. In other words, prayer and action, contemplation and mission are strictly related. However, the modern and postmodern person has difficulties in dealing with this type of integration, such as opening himself to transformation by prayer, then overcoming the tendency to be in control and to be efficient. Saint Teresa of Jesus, in this context, is a testimony to mysticism and prophecy, mediated by discernment that encompasses every day perceptions. The book Foundations is a privileged illustration of this type of discernment. Keywords: Mysticism, prophecy, discernment, Saint Teresa of Jesus

This article addresses the history of St. Teresa's patronage of Spain, which she shared with St. James the Greater. In 1617 Santa Teresa was designated co-patron of the Crown of Castile, but this did not come to fruition, because at that time St. Teresa had only been beatified. Her canonization in 1622 led to a second designation in 1627; for three years she was co-patron of Spain but in 1630, this patronage with withdrawn. We also examine the designations of the 19th century and the final attempt in the 20th century and we propose some conclusions as to why this occurred, based on studies by historians specialized in the subject. [ABSTRACT FROM AUTHOR]

The present article recounts the investigations carried out in Seville in the month of October 1618 to identify the author and the printer of the Copia de una carta que escribió el arzobispo de Sevilla contra el patronazgo de Santa Teresa. Con unas notas de un su devoto, a bitter answer to the letter sent to Felipe III by the archbishop Pedro de Castro in defence of the patronage of Santiago. First suspicions fell on professionals related to the world of books (printers, smelters of type and booksellers). Their premises were registered; they were questioned regarding their professional activity and regarding the type they used. Later, investigations centred on members of the high clergy in the city and on those in charge of the courier service, until the intervention of the Inquisition silenced the controversy and put an end to the investigations.

En los últimos años ha habido un intento de acercar los grandes autores de la literatura universal al lector infantil y juvenil por medio de adaptaciones. De esta manera se consigue que los niños conozcan las obras y autores más importantes. Con motivo del V centenario de la muerte de Santa Teresa de Jesús en 2015 se han publicado diversos libros para niños y adolescentes. Este artículo considera seis adaptaciones para analizar si se trata de simples hagiografías infantiles o si se abarcan elementos de calidad literaria.

O TEMA do centro é trabalhado simbolicamente em Grande sertão: veredas. Ele é construído mediante uma série de recursos discursivos e narrativos, tem fontes as mais diferentes e engloba diversos sentidos, inclusive por conter os elementos básicos de que é feito o mundo, segundo os antigos. Diversos sentidos e seus recursos são apresentados neste artigo. A pedra de toque é dada pela positividade. É que dentre tantas leituras de Guimarães Rosa, e no momento em que a tendência é a de ler o grande romance como reflexo da história, vale a pena ressaltar que a sua marca fundamental é a esperança na mudança, na reviravolta, no resgate, na vida enquanto conditio sine qua non da travessia. Positividade que não exclui o negativo - positividade includente.THE THEME of the center is developed in Grande sertão: veredas as a symbol. It is built with the aid of a series of discursive and narrative resources, has the most different senses, even because it contains the basic elements with which the world is made, according to the antiques. In this article are presented a variety of senses end resources. The point is given by positivity. The idea is that in this moment, when so many interpretations of Guimarães Rosas romance exist, and in them moment when the tendency ist do built historical references to the romance, it is important to stand out that the fundamental characteristic of the romance is the hope in changing, in a xxx, in life as condition sine qua non of the "bridges". Positiveness does not exclude negativity - it is an including positivity.

The aim of this paper is the analysis of the presence of symbolic culture in the celebration of the beatifi cation of Teresa of Avila in 1614 in all the territories of the Spanish Monarchy. The consultation of festive relations reveals the enormous amount of emblematic material in the different venues that hosted it, because the main events have their corresponding “hieroglyph” as emblem, empress or device. An overview will allow us to recognize the degree of assimilation of the emblematic language in Spain at the beginning of the 17th Century in its dual purpose docere-delectare, as well as its relationship with other components of the Baroque celebration, such as the Visual Arts, devotional and hagiographic books, poetry and sacred oratory; and, at the same time, we rebuild physically some hieroglyphics composed for the occasion, from their original sources and descriptions preserved in the festive chronicles. [ABSTRACT FROM AUTHOR]

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Con Santa Teresa de Jesús nos encontramos no sólo con la experiencia mística de una carmelita del siglo XVI, sino con el bagaje espiritual y teológico de una mujer que ha acompañado a muchas generaciones. Descubrimos en ella la paradoja de quien, no teniendo voz pública, se convirtió en maestra de un camino, donde la centralidad está puesta en la humanidad de Jesucristo. Aceptó el acompañamiento de sus confesores, desde una humildad configurada por su libertad interior. Sin estudios académicos, pudo narrar su experiencia de encuentro con Dios que, lejos de cerrarla en un convento, la urgió a responder a los desafíos de su tiempo.

Starting from a commentary of Saint Thérése of the Child Jesus on Saint Teresa of Jesus, this article analyzes some Teresian texts that insist that Christian perfection -the true and «supreme» holiness- does not consist in the extraordinary (the «seraphic»). It also asserts that this idea is decisive not only for the exercise of spiritual life, but also for a correct theological study of the teachings of Saint Teresa, which includes the description and analysis of the extraordinary mystical phenomena. [ABSTRACT FROM AUTHOR]

Copyright of Hispania Sacra is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hispania Sacra is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aunque el estilo de los textos teresianos está marcado por el tono de la conversación oral esto no excluye su preocupación por la forma. El lenguaje se orienta en la narración hacia procesos que tienen su fundamento en la temporalidad. El tiempo se convierte así en una de las dimensiones fundamentales de cualquier narración. En el artículo nos interesa el tiempo en su doble dimensión: como componente de la historia y su manifestación al nivel del discurso. Analizamos primero lo que atañe al acto de narrar la historia en la obra de Santa Teresa (si en su mayoría es ulterior, anterior, simultáneo o intercalado) y después las relaciones y las discordancias que se producen en su obra entre el tiempo del relato y el tiempo de la historia, utilizando para ello tres parámetros: el orden, la duración y la frecuencia (Genette, 1972). Contrastando el tiempo de la historia y el tiempo del discurso en la obra de Santa Teresa constatamos la agilidad de su estilo literario y su capacidad para organizar una sintaxis narrativa.

This article deals with the interrelationship between mysticism and prophecy in Christian spirituality. It intends to face the dualism between both terms, present not only in early, but also in present-day Christianity. It presents Saint Teresa of Ávila as a testimony of how to overcome the dichotomy between mysticism and prophecy by means of step by step integration. The basis for the necessary relationship between the terms being studied is the actual existence of Jesus of Nazareth, which can be considered prophetic and mystic. In other words, prayer and action, contemplation and mission are strictly related. However, the modern and postmodern person has difficulties in dealing with this type of integration, such as opening himself to transformation by prayer, then overcoming the tendency to be in control and to be efficient. Saint Teresa of Jesus, in this context, is a testimony to mysticism and prophecy, mediated by discernment that encompasses every day perceptions. The book Foundations is a privileged illustration of this type of discernment. [ABSTRACT FROM AUTHOR]

Copyright of Cauriensia: Revista Anual de Ciencias Eclesiásticas is the property of Instituto Teologico San Pedro de Alcantara de Caceres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)