By María de San José Salazar, Alison Weber, Amanda Powell
María wrote this ebook as a safeguard of the Discalced perform of atmosphere apart hours on a daily basis for dialog, song, and staging of spiritual performs. Casting the e-book within the type of a discussion, María demonstrates via fictional conversations between a gaggle of nuns in the course of their hours of sport how ladies may perhaps function very potent religious academics for every different. The ebook comprises one of many first biographical graphics of Teresa and Maria's own account of the stricken founding of the Discalced convent at Seville, in addition to her tribulations as an Inquisitional suspect. wealthy in allusions to women's affective relationships within the early smooth convent, Book for the Hour of Recreation additionally serves as an instance of ways a girl may perhaps write whilst rather freed from clerical censorship and expectations.
A precise advent and notes through Alison Weber offer old and biographical context for Amanda Powell's fluid translation.
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Additional info for Book for the hour of recreation
3 After lengthy investigation, the community was absolved of all charges. By 1576 the Calced friars (those who continued to follow the mitigated rule), enraged by Gracián’s efforts to discipline their monasteries, made every effort to halt the Discalced reform in Andalusia. General Rubeo, who had initially given Teresa permission to make more foundations, turned against the Discalced Carmelites and ordered Teresa to return to Castile. The leadership of the community in Seville fell into the hands of the twenty-seven-year-old María, who had recently been elected prioress.
María de San José never contemplated, as far as we know, the question of women’s political and economic inequality, never protested the inheritance laws, marriage politics, and educational practices that limited her own opportunities and those of other women for self-actualization. Rather, Book for the Hour of Recreation voices the concerns of a woman who was content—or perhaps resigned—to work within the parameters of what she understood to be the nonnegotiable limitations on women’s roles during the Catholic Reformation.
To further her humiliation, she was replaced as prioress with Beatriz de la Madre de Dios, her principal accuser. Not satisﬁed with this coup, the dismissed confessor and the two nuns he had singled out for attention then sent reports to the Inquisition denouncing María and Teresa as procuresses for a house of prostitution. ”4 One of the nuns also alleged that María had interfered with the sacrament of confession: “I said that sometimes our mother prioress would sit on the stairs and say to the nuns who were about to confess, and to me in particular: ‘What do you have to confess now?