Download Angela of Foligno's Memorial by Cristina Mazzoni, John Cirignano PDF

By Cristina Mazzoni, John Cirignano

Angela of Foligno is taken into account through many because the maximum mystical voice between Italian medieval girls. She committed herself to a constant pursuit of God whilst as a middle-aged girl she misplaced her mom, husband and youngsters; illiterate herself, she dictated her reviews to her confessor, who transcribed her phrases into Latin because the Memorial. In a right away and full of life type, it tells of her ache, visions, pleasure, identity with Christ, and eventually her mystical union with God. notwithstanding, her e-book has consistently been seen with suspicion, certainly even bordering on heresy; her spirituality is going past traditional language in addition to past permitted doctrines and modes of prayer. This annotated choice from the Memorial is preceded through a biographical advent which locations Angela's textual content in its old, cultural, and non secular context; the accompanying interpretive essay which follows compares Angela's event with that of twentieth-century Christian feminist theologians. the quantity is done with an annotated bibliography.

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Additional resources for Angela of Foligno's Memorial

Example text

Rather than conform to the older, virginal model of female sanctity, Angela had been married and borne children, and was later widowed. , the ordinary frameworks for the life of medieval women. It was perhaps this very marginality that allowed a mobility otherwise impossible to the majority of medieval women, who were firmly planted in ideologically and structurally stable settings. This type of lay, as opposed to monastic, sanctity was made possible in part by the experience of Saint Francis of Assisi, which is why, at least since the end of the twelfth century, women saints may be seen as important depositories of Francis's heritage, whether or not they were officially associated with the Franciscan Order.

In the first supplementary step, Angela is courted by God and has a vision of Christ's beautiful throat and eyes. In the second supplementary step, she sees God as goodness and beauty, experiencing divine presence as love; God significantly blesses her at the moment of the elevation of the host. The next step contains both direct and indirect descriptions of God as food. The fourth supplementary step includes diabolic temptations, joy at the visions of the crucified body, and confirmation of God's love for Angela.

Even though there may be considerable disagreement, and even though women like Angela were far from conforming to our idea of what constitutes a feminist, still so many of the questions asked by medieval mystics and by contemporary women are strikingly analogous. This is not only true within the Christian tradition, when we look at the issues raised by modern women mystics as diverse as Gemma Galgani (18781903) in Italy and Simone Weil (19091943) in France. For it can be argued that mystical theology has explored the realm of human interiority more extensively, more in depth, and certainly for a longer time than any other discipline (such as psychology and psychoanalysis).

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