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This book tracks New Spain's mendicant orders past their so-called golden age of missions into the ensuing centuries and demonstrates that they had equally crucial roles in what Melvin terms the "spiritual consolidation" of cities. Beginning in the late sixteenth century, cities became home to the majority of friars and to the orders' wealthiest houses, and mendicants became deeply embedded in urban social and cultural life. Friars ministered to urban residents of all races and social standings and engaged in traditional mendicant activities, serving as preachers, confessors, spiritual directors, alms collectors, educators, scholars, and sponsors of charitable works. Each order brought to this work a distinct identity that informed people's beliefs and shaped variations in the practice of Catholicism. Contrary to prevailing views, mendicant orders flourished during the seventeenth and early eighteenth centuries, and even the eighteenth-century reforms that ended this era were not as devastating as has been assumed.Even in the face of new institutional challenges, the demand for their services continued through the end of the colonial period, demonstrating the continued vitality of baroque piety.
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Knowledge of the pragmatici sheds new light on pragmatic normative literature (mainly from the religious sphere), a genre crucial for the formation of normative orders in early modern Ibero-America. Long underrated by legal historical scholarship, these media – manuals for confessors, catechisms, and moral theological literature – selected and localised normative knowledge for the colonial worlds and thus shaped the language of normativity. The eleven chapters of this book explore the circulation and the uses of pragmatic normative texts in the Iberian peninsula, in New Spain, Peru, New Granada and Brazil. The book reveals the functions and intellectual achievements of pragmatic literature, which condensed normative knowledge, drawing on medieval scholarly practices of ‘epitomisation’, and links the genre with early modern legal culture. Contributors are: Manuela Bragagnolo, Agustín Casagrande, Otto Danwerth, Thomas Duve, José Luis Egío, Renzo Honores, Gustavo César Machado Cabral, Pilar Mejía, Christoph H. F. Meyer, Osvaldo Moutin, and David Rex Galindo.
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Until recently, Spanish literary historiography has virtually ignored hundreds of women who wrote between 1500 and 1700. Most of them wrote to record, defend, and disseminate their spiritual visions, for despite the general disempowerment of Spanish women, female visionaries enjoyed considerable authority. This book recovers and examines the visionary experiences of Mother Juana de la Cruz, the most famous of these women during her lifetime and for two centuries afterwards. Born of peasant stock, she became abbess of a Franciscan convent and a mystic who was visited not only by Cardinal Cisneros, but by Emperor Charles V himself. Ronald E. Surtz places Mother Juana's visions in the religious and social context of the age and discusses such pertinent biographical elements as the nun's own androgyny. His focus is on the questions of gender, power, and authority, so pertinent to our own age. The Guitar of God will be of particular interest to scholars and students of late medieval Spanish culture, religion, and history, and women's studies.
Offers a nuanced account of the evangelization in the Americas of the sixteenth century