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Branded by the Spanish Inquisition as an "evil dreamer," a "notorious mother of prophets," the teenager Lucrecia de León had hundreds of bleak but richly imaginative dreams of Spain's future that became the stuff of political controversy and scandal. Based upon surviving transcripts of her dreams and on the voluminous records of her trial before the Inquisition, Lucrecia's Dreams traces the complex personal and political ramifications of Lucrecia's prophetic career. This hitherto unexamined episode in Spanish history sheds new light on the history of women as well as on the history of dream interpretation. Charlatan or clairvoyant, sinner or saint, Lucrecia was transformed by her dreams into a cause celébre, the rebellious counterpart to that other extraordinary woman of Golden Age Spain, St. Theresa of Jesus. Her supporters viewed her as a divinely inspired seer who exposed the personal and political shortcomings of Philip II of Spain. In examining the relation of dreams and prophecy to politics, Richard Kagan pays particular attention to the activities of the streetcorner prophets and female seers who formed the political underworld of sixteenth-century Spain.
News of María of Ágreda's exceptional attributes spread from her cloistered convent in seventeenth-century Ågreda (Spain) to the court in Madrid and beyond. Without leaving her village, the abbess impacted the kingdom, her church, and the New World; Spanish Hapsburg king Felipe IV sought her spiritual and political counsel for over twenty-two years. Based upon her transcendent visionary experiences, Sor María chronicled the life of Mary, mother of Jesus of Nazareth, in Mystical City of God, a work the Spanish Inquisition temporarily condemned. In America, reports emerged that she had miraculously appeared to Jumano Native Americans - a feat corroborated by witnesses in Spain, Texas, and New Mexico, where she is honored today as the legendary "Lady in Blue." Lauded in Spain as one of the most influential women in its history, and in the United States as an inspiring pioneer, Sor María's story will appeal to cultural historians and to women who have struggled for equanimity against all odds. Marilyn Fedewa's biography of this fascinating woman integrates voluminous autobiographical, historical, and literary sources published by and about María of Ágreda. With liberal access to Sor María's papal delegate in Spain and convent archives in Ágreda, Fedewa skillfully reconstructs a historical and spiritual backdrop against which Sor María's voice may be heard. "Marilyn Fedewa has written a stirring portrait of María of Ágreda, a brilliant . . . remarkable player in major spiritual and secular events of [her] age." - Kenneth A. Briggs, former religion editor for the New York Times "A fascinating biography of an extraordinary woman told from the perspective of her 17th-century Spanish religious culture." - Clark A. Colahan, author of Visions of Sor María de Ágreda: Writing Knowledge and Power
Esta es la primera edicion critica en espanol del Tratado sobre la redondez de la Tierra, ensayo cosmologico y geografico nacido de la "ciencia infusa" (conocimento transmitido por la divinidad), atribuido a Sor Maria de Jesus de Agreda (Agreda, Soria, Espana, 1602-1665). Maria Coronel de Arana es posiblemente una de las figuras mas misteriosas y controvertidas de la Edad Moderna. No solo como personaje historico o literario, su vida y su obra reunen numerosos aspectos aun por descifrar que han dado lugar a una sugerente mitologia cultural de dimension transatlantica, abierta a sumar nuevas interpretaciones y significados. Figura politica, teologica y legendaria, Sor Maria de Jesus de Agreda se transforma en un significante cultural que no deja de acumular capas de sentido. Una de ellas, todavia poco explorada, es la atribucion del Tratado sobre la redondez de la tierra. Este volumen indaga en las razones para la atribucion a Sor Maria de Jesus, considerando su dimension de imagen cultural y transoceanica que rebasa la individualidad concreta. Tratamos diferentes aspectos de la vida, la obra, el contexto cultural y la tradicion desde la que se la leyo y puede leerse tambien en el siglo XXI. El Tratado se enmarca en el espacio de produccion cultural femenina conventual, sin el que no puede entenderse la figura de la autora, ni la escritura de mujeres en la epoca, no solo observando los generos mas conocidos del convento, sino una tradicion todavia por recuperar: la del conocimiento cientifico, que, aunque presente entre sus muros, apenas ha recibido atencion critica.
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Royal Favouritism and the Governing Elite of the Spanish Monarchy, 1640-1665 presents a study of the later years of the reign of Philip IV from the perspective of his favourite (valido), don Luis Mendez de Haro, and of the other ministers who helped govern the Spanish Habsburg Monarchy. It offers a positive vision of a period that is often seen as one of failure and decline. Unlike his predecessors, Haro exercised the favour that he enjoyed in a discreet way, acting as a perfect courtier and honest broker between the king and his aristocratic subjects. Nevertheless, Alistair Malcolm also argues that the presence of a royal favourite at the head of the government of Spain amounted to a major problem. The king's delegation of his authority to a single nobleman was considered by many to have been incompatible with good kingship, and Philip IV was himself very uneasy about failing in his responsibilities as a ruler. Haro was thus in a highly insecure situation, and sought to justify his regime by organizing the management of a prestigious and expensive foreign policy. In this context, the eventual conclusion of the very honourable peace with France in 1659 is shown to have been as much the result of the independent actions of other ministers as it was of a royal favourite very reluctantly brought to the negotiating table at the Pyrenees. By conclusion, the quite sudden collapse of Spanish European hegemony after Haro's death in 1661 is represented as a delayed reaction to the repercussions of a flawed system of government.
The intriguing story of the legendary "Lady in Blue" will be of interest to cultural and religious historians, as well as to women who have struggled for equality against all odds.
The accounts, representing the experiences of girls and women from different classes and geographical regions, include the trials' vastly divergent outcomes ranging from burning at the stake to exoneration.
This book concentrates on the political history of the reign of Philip IV, and the role of the king within it. Philip is kept near the forefront, and issues and events are often seen - if sometimes critically - from his viewpoint. It is, therefore, a work of revision and rehabilitation, representing an attempt (against all other extant accounts) to establish Philip IV as a positive figure, with an autonomous character and political identity. A secondary, supportive, intention is to demonstrate that after the fall of Olivares, the king ruled and governed without a favourite (valido). This is the central theme in the most detailed treatment of the second half of the reign available in any language. Reference is made throughout to Philip's own words and actions. At the same time, the Olivares period itself is approached from a new perspective, some issues being examined with the use of new material. Although not intended as a conventional biography, the book retains several characteristics of the form, in that it is a 'career-study', part thematic, part chronological. Philip IV is examined also in relation to the political writing of the age, and to his court and capital in Madrid.