113:. Maria often spent hours in ecstatic trances—unmoving, her arms and legs rigidly extended, dissolving herself in the arms of the Deity. Though unlearned she was reputed to be the equal of the most sophisticated theologians, revelations compensating for her lack of schooling. Ávila's Dominican Provincial, Diego Magdaleno, sent Maria to Toledo to inspect the Order's houses there and initiate ascetic reforms. That administrative order was still shockingly improper to Dominican historian Beltrán in 1939.
185:— to have a direct connection with God. "They held that the human soul can reach such a degree of perfection that it contemplates even in the present life the essence of God and comprehends the mystery of the Trinity. All external worship, they declared, is superfluous, the reception of the sacraments useless, and sin impossible in this state of complete union with Him Who is Perfection Itself. Carnal desires may be indulged and other sinful actions committed freely without staining the soul." The
267:
Tertiaries are affiliated with a religious Order but do not take formal vows of profession. Jodi
Bilinkoff (1992:22 note 3) notes that the acceptance of such a young woman as a tertiary, rather than the more usual "widows of mature age and unblemished reputation", was somewhat unusual and notes the
227:, however, convinced the latter to abjure her heretical errors in 1546. Their ideas found wide responses among Spanish Catholics, though the Inquisition proceeded with relentless energy against all suspects, citing before its tribunal even St.
193:"is cited among the early adherents of these errors...it is not certain that she was guilty of heresy". Furthermore, many recent scholars, like Álvaro Huerga, question, on chronological and other grounds, the tendency to consider
303:"Sor María por su calidad de mujer no era elemento aduecado para implantar la reforma" ("Sister María by her quality of a woman was not an adequate element to implant reform"), remarked Vicente Beltrán de Heredia,
124:. However, other contemporaries were confounded and scandalised, denouncing Maria as a self-seeking fraud and labeled her ecstatic behavior "lascivious". The Dominicans' new Master General,
53:. According to her contemporaries, this peasant visionary, who was the daughter of devout farmers, spent her childhood doing charitable works and spending long hours in prayer.
294:"By 1507 María's strong and controversial personality had begun to assert itself, and she gained a reputation as a charismatic holy woman." (Bilinkoff 1992:23).
128:, suspected the devil rather than God inspired Maria. He restricted her access to the friars of Santo Domingo, who were agitating for ascetic reforms. The
132:, one of whose palaces faced the monastery at Ávila, took a patron's interest in the four trials concerning Maria's orthodoxy between 1508 and 1510.
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The Duke of Alba, his cousin King
Ferdinand and Cardinal Cisneros (who became regent of Castile), convinced the episcopal hierarchy that
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17:
449:(Philadelphia: University of Pennsylvania Press) 1995. María de Santo Domingo examined in the context of five Castilian
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summoned Maria to his court at Burgos. During the season of 1507–08, she impressed the king and his courtiers, including
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during 1497–1505, and word of his public defense of her had reached María, who had visions that involved Lucia da Narni.
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charges. Not only was Maria absolved of the charges, the inquisitors pronounced her life and doctrine exemplary.
90:, but who quested after holiness by taking vows of chastity and often of poverty. Soon she transferred to Ávila.
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became prioress in a convent founded especially for her by the Duke of Alba in her native village in central
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Christ , and that she was Christ's bride, a concept that offers parallels with her neighbor in Ávila, Saint
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had gone to live in the
Dominican monastery, was María's spiritual home. As a young woman, she became a
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enjoyed a special inspiration available to very few. Their support proved crucial with respect to the
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personality expressed itself in numerous revelations, in which she held celestial converse with the
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477:
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Writing Women in Late
Medieval and Early Modern Spain: The Mothers of Saint Teresa of Avila
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Jodi
Bilinkoff, "A Spanish Prophetess and Her Patrons: The Case of Maria de Santo Domingo"
316:
Jodi
Bilinkoff, "A Spanish Prophetess and Her Patrons: The Case of Maria de Santo Domingo"
212:
181:(1907–1914), was assumed by some 16th-century Spanish "false mystics" who claimed — like
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340:, Jodi Bilinkoff has pointed out, (Bilinkoff 1992:26 and note 18) he had a recent model:
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Antonio de la Peña and Diego
Victoria transcribed Maria's stream-of-consciousness
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Among his grander titles, Don
Fadrique Alvarez de Toledo, 2nd Duke of Alba, was
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254:(Rome: Istituto Storico Domenicano, 1939), p. 78 ff. Pedro Martir de Angelria,
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307:(Rome: Istituto Storico Domenicano) 1939, noted in Bilinkoff 1992:23 note 6.
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The Book of Prayer of Sor Maria of Santo
Domingo: A Study and Translation
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was not alone. At Toledo, Isabel de la Cruz actively proselytized, and
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of the fifteenth and sixteenth century, advocates of spiritual reform.
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in
Piedrahita that had fostered the young Torquemada. Taking the name
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and lord of Aldeanueva. As a patron whose piety was reflected in the
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258:, vol. 2 trans. Jose Lopez de Toro (Madrid: Gongora, 1953-7), 300.
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403:Álvaro Huerga. "Les pre-alumbrados y la Beata de Piedrahíta",
285:(Indianapolis, IN: Hackett Publishing Company, 2006), p. 80.
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The Spanish Inquisition 1478–1614: An Anthology of Sources
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Sister María de Santo Domingo, "La Beata de Piedrahita"
158:, and printed it circa 1518. A copy was discovered in
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and the Savior. She informed her contemporaries that
82:, Maria was what in Spain at that time was termed a
86:, that is to say, an unmarried woman who was not a
166:(1948). An English translation appeared in 1992.
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344:, Duke of Ferrara, had championed the visionary
456:BIESES, Bibliography of Spanish Women Writers,
407:, Vol. XVII, (Valencia: EDICEP, 1974), 529–533.
41:(c. 1485 – c. 1524) of the early 16th century.
394:(New York: The Encyclopedia Press, 1907–1914).
305:Historia de la Provincia de España (1450–1550)
252:Historia de la Provincia de España (1450–1550)
377:(Albany: State University of New York, 1992).
162:and a facsimile edition republished in
27:Spanish Christian mystic, c.1485–c.1524
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281:Lu Ann Homza (editor and translator).
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189:specifically states that although
175:("illuminati"), says the orthodox
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498:16th-century Spanish nuns
392:The Catholic Encyclopedia
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427:María de Santo Domingo,
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51:Aldeanueva de Santa Cruz
420:John Edward Longhurst,
364:.1 (Spring 1992:21-34).
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458:http://www.bieses.net/
405:Historia de la Iglesia
195:La Beata de Piedrahíta
191:La Beata de Piedrahíta
183:La Beata de Piedrahíta
118:Ferdinand II of Aragon
80:María de Santo Domingo
18:La Beata de Piedrahita
431:, Zaragoza, c. 1518,
422:The Age of Torquemada
187:Catholic Encyclopedia
178:Catholic Encyclopedia
33:("the "holy woman of
213:Magdalena de la Cruz
429:Libro de la oración
334:conde de Piedrahíta
270:Catherine of Siena
233:Ignatius of Loyola
65:Inquisitor General
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219:of Aguilar, near
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217:Poor Clare
199:alumbrados
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35:Piedrahíta
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231:and St.
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93:María's
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149:Castile
59:, near
451:beatas
164:Madrid
141:heresy
103:Christ
39:mystic
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215:, a
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88:nun
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