DOCSLIB.ORG

“The Ecstasy of Action and Life”

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

“THE ECSTASY OF ACTION AND LIFE” Silvija Migles UDK 248.12 141.33 Introduction In relation to the three main questions posed on the Junge Theologie 2014 Forum’s invitation (Which forms and interpretations of religious ecstasy are bequeathed to us by Judeo–Christian tradition? Which demarcations and dis–limitations are there in relation to other, apparently secular forms of ec- stasy? With which (post–)modern forms of ecstasy are today’s theology and religious studies confronted?), I have decided to focus in my presentation on that interpretation of ecstasy which approaches it from within the divine order of love and in relation to the wholeness of human life. Thus, what I would like to sketch can be primarily labelled as an integrative approach in whose centre is theological life and Christian humanism. The title itself tries to allude to the intention of this presentation; to present that aspect of the contemplative ecstasy considered being the most important by St Francis of Sales and also named “the ecstasy of action and life”1 by the saint himself. Of course, this does not mean that I wish to deny the understanding of ecstasy as a mystical phenomenon and as a supernatu- ral gift of the Divine mercy that pervades a human being without destroying him/her. On the contrary, I want to remain within the area of theological dimension of Christian life, while pointing out that ecstasy, as a certain ex- pression of the climax of one’s union and relationship with God, leads to the “ecstasy of action and life”. While the ecstasy of life refers to the supernatu- ral life, life filled with ‘heavenly inspirations’ (which lifts us up and draws us beyond our natural inclinations and impulses), the ecstasy of action re- fers to the re–incitement of concrete love that is attentive to all the needs of * Silvija Migles, [email protected], Katolički bogoslovni fakultet Sveučilišta u Za- grebu – Catholic Faculty of Theology, University of Zagreb 1 De Sales, F. Treatise on the Love of God, 263. http://www.pathsoflove.com/pdf/francis– love–of–god.pdf . Also available at: http://www.ecatholic2000.com/desales/log.shtml. 143 ddisphi15.inddisphi15.indd 114343 110.02.20150.02.2015 111:14:211:14:21 Silvija Migles: “The Ecstasy of Action and Life” DISPUTATIO PHILOSOPHICA others or to the life which is not lived for itself but for what is outside of it — a sign of true ecstasy.2 My choice for this topic has been largely prompted by personal reasons. Namely, I read extensively on great mystics, states of mystical ecstasy, which characterised them and their ecstatic union with God. Though this might be perceived as a critique of my own contemplative life, I have never ex- perienced anything similar; even in what I consider the deepest moments of my personal surrender to God. Although I have been fortunate enough to experience God’s blessings, His presence, and His joy, these never led to the experience of going beyond myself, of ecstasy. However, my ‘compan- ionship’ with mystics and especially their considerations of ecstatic experi- ences, led me to believe that the experience of union with God is not only a result of an extraordinary gift of God’s mercy and love — of ecstasy, but that it also comes through more ordinary, perhaps more common experiences of the ‘silent’ presence of God’s mercy that pervades one with the joy of life. Thus, whether we are dealing with extraordinary or more ordinary experi- ences, in both cases it is the work of God’s self–giving intervention, which results with the sanctification of the everyday life, our neighbours and all the creation. The presentation is divided into three parts. The first part focuses on initial inspirations of my own thinking about spiritual life in general and ecstasy in particular. On a reflective journey with Meister Eckhart, the great Dominican spiritual teacher and a man of prayer, down the path of discourse on relatedness of inner and outer, I will reflect on the authenticity of mysti- cal life. The wholeness of Christian life cannot be conceptualised without its mystical dimension, which means that the project of the new evangelisa- tion is also unimaginable without the rediscovery of this dimension. In the second part I will reflect on the supernatural, theological dimension of the believer’s life as a condition for the correct understanding of mysticism and ecstasy within Christian communities. Finally, in the third part I will try to evaluate, in light of the Christian vision, so called pseudo–ecstasies, which include distorted forms of the un- ion, the search for extraordinary, sensational, emotional, and transitory. The concluding thoughts call for ecstatic love, intimate communion with God, and mystical love towards the neighbour that, at the same time, flows towards the meeting with God. 2 Cf. Benedict XVI. 2011. Saint Francis de Sales. General Audience. Accessed July 5, 2014. http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben–xvi_ aud_20110302_en.html. 144 ddisphi15.inddisphi15.indd 114444 110.02.20150.02.2015 111:14:221:14:22 DISPUTATIO PHILOSOPHICA Silvija Migles: “The Ecstasy of Action and Life” 1. On Relationship between the Inner and the Outer I have found the inspiration for my own reflection on spiritual life in general and ecstasy in particular in the thought of a Dominican, a great spiritual teacher and a man of prayer, Meister Eckhart. His insightful reflection on action and contemplation, soul and body, divine and earthly, extraordinary and ordinary, reveal that the authenticity of mystical life does not consist in the escape from the world (fuga mundi) or in the search for extraordinary or privileged mystical experiences (not even after they have already occurred3), but that its authenticity is in a certain way of being, in sanctification of all of our actions: “We ought not to think of building holiness upon the action; we ought to build it upon a way of being, for it is not what we do that makes us holy, but we ought to make holy what we do“4. Meister Eckhart was not an ecstatic person, nor did he study ecstasy. Although he did not doubt that such experiences exist, he himself did not give them much attention. On the contrary, he believed that even if they do occur: “And even if this really be love, it still is not the very best love. That can be seen when sometimes a man must abandon this kind of jubilation because of a better kind of love, and sometimes to perform a work of love, whether spiritual or bodily, when someone has need of him. I have said be- fore: If a man were in an ecstasy, as St Paul was, and knew that some sick man needed him to give him a bit of soup, I should think it far better if you would abandon your ecstasy out of love and show greater love in caring for the other in his need.”5 In other words, Meister Eckhart is speaking here on the relationship be- tween the inner and the outer, between contemplation and action. True spir- ituality does not harbour a discrepancy between these two realities; on the contrary, the basic demand of spirituality is to keep the “balanced tension”6 between the two, so that one would not end up in either the extreme of exclusivist–individualistic spirituality, or the extreme of immanent social– therapeutic activism.7 3 Cf. Eckhart, M. 1981. The Essential Sermons, Commentaries, Treatises and Defense, 60. New York: Paulist Press. 4 Ibid, 247. 5 Ibid, 258. 6 Cunningham, L. 1996. Christian Spirituality: Themes from the Tradition, 19. New Jersey: Paulist Press. 7 Cf. Pontifical Council for Justice and Peace, 2004. Compendium of the Social Doctrine of the Church, no. 545. http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_just- peace_doc_20060526_compendio–dott–soc_en.html. 145 ddisphi15.inddisphi15.indd 114545 110.02.20150.02.2015 111:14:221:14:22 Silvija Migles: “The Ecstasy of Action and Life” DISPUTATIO PHILOSOPHICA Meister Eckhart does not deny that ecstasy is a good, which a spiritual person will have a tendency to pursue.8 However, within the divine order of love and in relation to love for the neighbour it is a smaller good. In that sense, the highest good is to be in love — to open oneself and to be in God’s presence which is within us or, in Eckhart’s words to “let God be God in you”. Ecstasy is, therefore, not the “essence of love”; it is, primarily, “action or pouring out of love”, an extraordinary phenomenon of spiritual life that affects, primarily, the emotional dimension of being. Hence, Meister Eckhart points out: “Often this appears plainly (…) and yet this is not always the best that could be. For it may be that it does not come from love, but perhaps it only comes from nature that a man experiences such savour and sweetness. It may be sent down from heaven, or it may be born in from the senses. And those who have more of this are not always the best man”.9 The best are those who do not pay the most at- tention to “the ecstasy of a sustained psycho–spiritual enthusiasm but rather (to) the plain, Gospel ecstasy of committed service to the neighbour. Active, devoted charity, therefore, not mere feelings or mere sensations of devotion, is what, in Eckhart’s opinion, most distinguishes the Christian disciple”.10 Eckhart emphasises that ecstasy is not the best thing that could occur. The essence of mysticism is not the ecstasy.
Recommended publications
  • Russian Orthodoxy and Women's Spirituality In

    Russian Orthodoxy and Women's Spirituality In

    RUSSIAN ORTHODOXY AND WOMEN’S SPIRITUALITY IN IMPERIAL RUSSIA* Christine D. Worobec On 8 November 1885, the feast day of Archangel Michael, the Abbess Taisiia had a mystical experience in the midst of a church service dedicated to the tonsuring of sisters at Leushino. The women’s religious community of Leushino had recently been ele­ vated to the status of a monastery.1 Conducting an all-women’s choir on that special day, the abbess became exhilarated by the beautiful refrain of the Cherubikon hymn, “Let us lay aside all earthly cares,” and envisioned Christ surrounded by angels above the iconostasis. She later wrote, “Something was happening, but what it was I am unable to tell, although I saw and heard every­ thing. It was not something of this world. From the beginning of the vision, I seemed to fall into ecstatic rapture Tears were stream­ ing down my face. I realized that everyone was looking at me in astonishment, and even fear....”2 Five years later, a newspaper columnistwitnessedasceneinachurch in the Smolensk village of Egor'-Bunakovo in which a woman began to scream in the midst of the singing of the Cherubikon. He described “a horrible in­ *This book chapter is dedicated to the memory of Brenda Meehan, who pioneered the study of Russian Orthodox women religious in the modern period. 1 The Russian language does not have a separate word such as “convent” or nunnery” to distinguish women’s from men’s monastic institutions. 2 Abbess Thaisia, 194; quoted in Meehan, Holy Women o f Russia, 126. Tapestry of Russian Christianity: Studies in History and Culture.
  • How Can Spirituality Be Marian? Johann G

    How Can Spirituality Be Marian? Johann G

    Marian Studies Volume 52 The Marian Dimension of Christian Article 5 Spirituality, Historical Perspectives, I. The Early Period 2001 How Can Spirituality be Marian? Johann G. Roten University of Dayton Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Recommended Citation Roten, Johann G. (2001) "How Can Spirituality be Marian?," Marian Studies: Vol. 52, Article 5. Available at: https://ecommons.udayton.edu/marian_studies/vol52/iss1/5 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Roten: Spirituality Spirituality HOW CAN SPIRITUALITY BE MARIAN? Johann G. Roten, S.M.* "There is nothing better than true devotion to Mary, con, ceived as an ever more complete following of her example, to in, troduce one to the joy ofbelieving."1 Can this statement, formu, lated with the spiritual formation of future priests in mind, be applied to all Christians? Is it true that sound Marian devotion is "an essential aspect of Christian spirituality"F Or must we con, cede that Marina Warner's prophecy has come true, namely, that the "reality of her [Mary's] myth is over; the moral code sheaf, firms has been exhausted"?3 While reducing Marian devotion to an expression of the "traditionalist counter,movement," a recent sociological study reached a different conclusion: "With the weight of the history I reviewed ... firmly supporting the following con, elusion, I contend that Marian devotion will continue well into the next millennium.
  • Ecstasy and Mysticism by HANS HOF

    Ecstasy and Mysticism by HANS HOF

    Iv Ecstasy and Mysticism By HANS HOF The task I set myself in this paper is that of finding and understanding the structures in human consciousness which characterise the experience of certain kinds of ecstasy. The context in which I try to perform this task is an outline of fundamental changes in consciousness brought about by those methods of meditation which, under optimal conditions, give rise to mysti- cal experience. I define the terms "ecstasy" and "mysticism" within the scope of this outline. My presentation will be divided into three sections. In the first section I discuss a method of finding and interpreting structures of consciousness relevant for understanding the phenomena of ecstasy and mysticism. In the second section I present the results of an investigation based on the given method: an outline of the realms of human consciousness where different ecstatic and mystical phenomena can be placed. In the third section I offer some considerations regarding the phenomenological method that I recom- mend for examining the structures of consciousness of ecstasy and mysti- cism. 1. Concerning an experimental method in study of ecstasy and mysticism Phenomena such as ecstasy and mysticism display both psychological and physical features. We find their defining features within the psychological sphere: what makes ecstasy ecstasy or mysticism mysticism is their psy- chologically describable features and not the physical ones. The physical features which are a part of these phenomena are usually regarded as secondary in relation to the psychological ones. This relation entails a methodological problem. How does one go about an experimental investi- gation of phenomena whose main features are to be found in subjective experience? How can one find intersubjective criteria? 16—Religious Ecstasy 242 HANS HOF A useful approach in obtaining an answer to these questions is shown by the experiences afforded us through the so called "meditation" of the last two decades.
  • Birkbeck Institutional Research Online

    Birkbeck Institutional Research Online

    Birkbeck ePrints BIROn - Birkbeck Institutional Research Online Enabling open access to Birkbeck’s published research output Queer Walsingham Book chapter (Author’s draft) http://eprints.bbk.ac.uk/4244 Citation: Janes, D. (2010) Queer Walsingham – In Janes, D.; Waller, G. - Walsingham in Literature and Culture from the Middle Ages to Modernity pp.147-166 (ISBN: 9780754669241) © 2010 Ashgate Publisher version ______________________________________________________________ All articles available through Birkbeck ePrints are protected by intellectual property law, including copyright law. Any use made of the contents should comply with the relevant law. ______________________________________________________________ Deposit Guide Contact: [email protected] 209 Chapter 10 Queer Walsingham Dominic Janes A banner reading “The Bible. Cure for Sodomy” was deemed to be sufficiently inflammatory that the police escorting the National Pilgrimage of Our Lady of Walsingham in 2004 required that it be taken down (fig. 9).1 Disgust at this official line can be found, as a component of a substantial campaign of vilification of the shrine, on the website of the European Institute of Protestant Studies (EIPS) which is housed in the Paisley Jubilee Complex of the Martyrs‟ Memorial Free Presbyterian Church in Belfast. Its President is Ian Paisley, until recently First Minister of Northern Ireland, founder and moderator of the Free Presbyterian Church in Belfast and possessor of an Honorary Doctorate from the evangelical Bob Jones University in Greenville, South Carolina. The purpose of the institute is to “expound the Bible and expose the Papacy” and it offers courses which include “showing Roman Catholics the way to Christ,” “False doctrines of Roman Catholicism,” and “The Church of Rome and Politics (an exposure of the Vatican conspiracy to overthrow civil government from the twelfth century to the present, with particular emphasis on the history of Papal assaults against Britain and Rome's contemporary involvement in the European Union).”2 [Fig.
  • CHURCH and PEOPLE " Holyrussia," the Empire Is Called, and the Troops of The

    CHURCH and PEOPLE " Holyrussia," the Empire Is Called, and the Troops of The

    CHAPTER V CHURCH AND PEOPLE " HOLYRussia," the Empire is called, and the troops of the Tsar are his " Christ-loving army." The slow train stops at a wayside station, and..among the grey cot- The Church. tages on the hillside rises a white church hardly supporting the weight of a heavy blue cupola. The train approaches a great city, and from behind factory chimneys cupolas loom up, and when the factory chimneys are passed it is the domes and belfries of the churches that dominate the city. " Set yourselves in the shadow of the sign of the Cross, O Russian folk of true believers," is the appeal that the Crown makes to the people at critical moments in its history. With these words began the Manifesto of Alexander I1 announcing the emancipation of the serfs. And these same words were used bfthose mutineers on the battleship Potenzkin who appeared before Odessa in 1905. The svrnbols of the Orthodox Church are set around Russian life like banners, like ancient watch- towers. The Church is an element in the national conscious- ness. It enters into the details of life, moulds custom, main- tains a traditional atmosphere to the influence of which a Russian, from the very fact that he is a Russian, involuntarily submits. A Russian may, and most Russian intelligents do, deny the Church in theory, but in taking his share in the collective life of the nation he, at many points, recognises the Ch'urch as a fact. More than that. In those borcler- lands of emotion that until life's end evade the control of toilsomely acquired personal conviction, the Church retains a foothold, yielding only slowly and in the course of generations to modern influences.
  • St. Catherine of Bologna Church

    St. Catherine of Bologna Church

    1 ST.ST. CATHERINECATHERINE OFOF BOBOLOGNALOGNA TWENTY-SIXTH SUNDAY IN ORDINARY TIME OCTOBER 1, 2017 READINGS FOR SUNDAY: EZ 18:25-18; PS 25,4-9; PHIL 2,1-11; MT 21,28-32 112 Erskine Rd, Ringwood, NJ 07456, Phone: (973) 962-7032 [email protected], www.stcatherineofbologna.org Parish office: Monday-Thursday 9:30am-3:00pm MASS SCHEDULE PRAYER TO ST. CATHERINE OF BOLOGNA Weekdays Monday-Friday 9:00am St. Catherine of Bologna, patron of artists and of our parish, Saturday I humbly ask you to intercede on my behalf 9:00am, 5:00pm (Vigil Mass) to gain for me, my family and our parish Sunday the grace of love and trust, peace and forgiveness. 7:30am 9:00am O Dear St. Catherine, 11:00am Let your uncorrupt body be a sign of God’s 6:00pm presence in our midst and of the unconditional love our crucified Lord has for each one of us. CONFESSION Saturdays May your art inspire us 8:30am-9:00am, 4:00pm-4:30pm and may the Franciscan spirit of humility, First Fridays simplicity, and obedience, 6:00pm-7:00pm so close to your heart, EUCHARISTIC ADORATION be present in our words, actions and thoughts at every moment. Fridays 9:30am-10:30am St. Catherine of Bologna - pray for us! First Fridays 9:30am-1:00pm, 6:00pm-7:00pm 2 TWENTY-FIFTHSIXTH SUNDAYSUNDAY IN IN ORDINARY ORDINARY TIME TIME SEPTEMBER OCTOBER 24, 1, 2017 MASS INTENTIONS PRAY FOR OUR MILITARY For those in the military serving overseas & their families that TWENTY-SIXTH SUNDAY IN ORDINARY TIME October 1 they complete their mission & return home safely.
  • The Rise and Fall of the Pentecostals

    The Rise and Fall of the Pentecostals

    ANDREW SINGLETON The rise and fall of the Pentecostals The role and significance of the body in Pentecostal spirituality he body has always been centrally important to Christianity. Michael TFeatherstone (1991a: 182) observes that prior to the twentieth century, Christians predominantly glorified the soul and suppressed the body. For close to two thousand years, in the pursuit of greater intimacy with God, the physical body has been ordered in particular ways during worship (e.g. kneel- ing during prayer), or disciplined and denied as part of daily religious prac- tice (e.g. fasting, self-flagellation). Giuseppe Giordan (2009: 228) notes that Christianity has controlled the body ‘through a complex system of rules, rules governing everything from sexuality to dreams, from food to desire, from work to emotions, from medicine to dress, from birth until death, including even the celebration of mourning’. In the final century of the millennium, however, a discernible shift has taken place in popular religious practice away from ordered asceticism to an eager ‘consumption’ of the power of God, especially in the Pentecostal and charismatic churches. In Australia, the UK and Western Europe, Pentecostals are one of the few Protestant groups to have grown in the past two decades. Within this tradition the body is not subordinated to attain a higher spiritual- ity, rather spiritual experiences are openly signified through the ‘out-of-con- trol’ body. The body is the site where the ‘power’ of God is manifested through the believer (as is the case with speaking in tongues). With experiences of this kind the worshipper is overcome by the ‘power’ of God, rather than in- stigating the bodily experience themselves, as is the case with swaying during prayer, fasting or liturgical dancing.
  • April 19, 2020

    April 19, 2020

    St. Elizabeth Ann Seton “Peace be with you.” Catholic Church John 20:19-31 P.O. Box 187 Bark River, MI 49807 April 19, 2020 Rev. Darryl J. Pepin, Pastor [email protected] www.dioceseofmarquette.org/stelizabethbarkriver Cynthia DeFiore ~ Parish Secretary Bonnie Cowell ~ Bookkeeper Kelley VanLanen ~ Religious Ed. Ray Viau ~ Maintenance Call the Parish Office at 906-466-9938 Colleen Knauf ~ Organist ~ 466-2872 Ruth VanEnkevort ~ Musician ~ 280-1422 Diocesan Pastoral Council Connee Sagataw ~241-0454 or [email protected] St. Elizabeth Ann Seton St. Vincent de Paul Conference: 906-466-9050 “Have you come to believe PARISH MEMBERSHIP because you have seen me? Parishioners should be registered, as this is the usual means to certify that one is a member of the Parish Blessed are those who have when seeking sponsor certificates for Baptism, Confirmation, and Marriage. Call the Parish Office to register. 906-466-9938 not seen and have believed.” The Divine Mercy is a devotion to Jesus Christ associated with the apparitions of Jesus to Saint Faustina Kowalska in the 1930’s. She was instructed to have a picture of Jesus as Divine Merc, “The Fount of Mercy.” painted. The venerated im- age under this Christological title refers to what Kowalska's diary describes as "God's loving mercy" towards all people, especially for sinners.[2] Kowalska was granted the title "Secretary of Mercy" by the Holy See in the Jubilee Year of 2000. Kowalska reported a number of apparitions during religious ecstasy which she wrote in her diary, later published as the book Diary: Divine Mercy in My Soul.
  • Saint Padre Pio Sacred Heart Novena Prayer Chaplet

    Saint Padre Pio Sacred Heart Novena Prayer Chaplet

    Saint Padre Pio Sacred Heart Novena Third bead: Hail Mary. Prayer Chaplet Fourth bead: Glory be to the Father. Feast Day: September 21 Fifth bead: Sacred Heart of Jesus, I place all my trust in You. Patron Saint: Healing, Stress Relief, Civil Third Set: First bead: O my Jesus, You have said: "Truly Defense Volunteers, and I say to you, heaven and earth will pass away but My Adolescents words will not pass away." Encouraged by Your It is made up of a medal of Padre Pio followed by fifteen beads and infallible words I now ask for the grace of (mention your ending with a medal of the Sacred Heart. The prayer below request). (written by St. Margaret Mary Alacoque) was the one Padre Pio would use when people asked him to pray for them. Second bead: Our Father. Third bead: Hail Mary. On the Padre Pio medal: Fourth bead: Glory be to the Father. Dear God, You generously blessed Your servant, St. Pio of Pietrelcina, with the gifts of the Spirit. Fifth bead: Sacred Heart of Jesus, I place all my trust in You. You marked his body with the five wounds of Christ Crucified, as a powerful witness to the saving Passion On the Sacred Heart medal say: O Sacred Heart of and Death of Your Son. Jesus, for Whom it is impossible not to have compassion on the afflicted, have pity on us miserable sinners and Endowed with the gift of discernment, St. Pio labored grant us the grace which we ask of You, through the endlessly in the confessional for the salvation of souls.
  • Ecstasy—A Way to Religious Knowledge —Some Remarks on Paul Tillich As Theolo- Gian and Philosopher by TAGE KURTEN

    Ecstasy—A Way to Religious Knowledge —Some Remarks on Paul Tillich As Theolo- Gian and Philosopher by TAGE KURTEN

    Ecstasy—a Way to Religious Knowledge —Some Remarks on Paul Tillich as Theolo- gian and Philosopher By TAGE KURTEN Most of the articles in this volume look at ecstasy from the point of view of psychology, history or sociology. With my contribution I wish mainly to stimulate some philosophical reflection on ecstasy. This I shall do by presenting some points in the philosophical and theological thinking of Paul Tillich. 1 In the context of this volume it is possible to argue for a description of Tillich's thought along at least two different lines: 1. He can be looked upon as a religious thinker. In this case he is of interest for religiology2 mainly as historical material. Then he can be seen as a Christian who in modern time has tried theoretically to reflect upon his own religious faith and the place of ecstasy in that faith. 2. He can also be regarded as a philosopher of religion, who tries to reflect universally and critically upon the phenomena of religion and ecsta- sy. In that case his main contribution to religiology is to help religiology to reflect upon the question of what possible meaning the concept of "reli- gious ecstasy" can have in a modern scientific context. This paper will attempt to cast some light on both sides of Tillich's thinking. I Tillich was born in 1886 in Prussia. His brellaterm" for all the disciplines of the sci- father was a Lutheran priest. He studied the- entific study of religion (excluding scientific ology and philosophy. In I91I he became theology), the main disciplines of which are doctor of philosophy, in 19I2 licentiate of the history, sociology, psychology and phe- theology, in both cases on a thesis dealing nomenology of religion.
  • University of Nevada, Reno the Scandalous Case of Isabel De La

    University of Nevada, Reno the Scandalous Case of Isabel De La

    University of Nevada, Reno The Scandalous Case of Isabel de la Cruz Mejía: Healing, Ethnicity, and Gender in Seventeenth-Century Mexico A thesis submitted in partial fulfillment of the requirements for the degree of Master of Art in History By Angela Chase Dr. Linda A. Curcio-Nagy/Thesis Advisor December, 2013 THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by ANGELA CHASE entitled The Scandalous Case Of Isabel De La Cruz Mejía: Healing, Ethnicity, And Gender In Seventeenth-Century Mexico be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS Dr. Linda A. Curcio-Nagy, Advisor Dr. Kevin Stevens, Committee Member Dr. Darrell Lockhart, Graduate School Representative Marsha H. Read, Ph. D., Dean, Graduate School December, 2013 i Abstract During the seventeenth century, the colony of New Spain experienced a dearth of formally trained and affordable medical practitioners due to the education, cost, and socioeconomic requirements dictated by the Protomedicato. In this absence, Novohispano society learned to heal itself. Influenced by Iberian, Mesoamerican, and African religious and medical traditions, popular healers of mixed caste, gender, and ethnicity learned to heal in a hybrid colonial context. Heavily influenced by popular Spanish Catholicism, urban casta healers like Isabel de la Cruz Mejía functioned as intermediaries between their elite criollo clientele and the native peddlers of empirical healing remedies. They practiced a healing methodology that incorporated many types of knowledge and rituals that colonial society expected and accepted, and thus worked within socially demarcated frameworks by using effective gossip networks, accepted hybrid rituals, and popular religious beliefs.
  • Religious Studies (RELS) 1

    Religious Studies (RELS) 1

    Religious Studies (RELS) 1 RELS 013 Gods, Ghosts, and Monsters RELIGIOUS STUDIES (RELS) This course seeks to be a broad introduction. It introduces students to the diversity of doctrines held and practices performed, and art RELS 002 Religions of the West produced about "the fantastic" from earliest times to the present. The This course surveys the intertwined histories of Judaism, Christianity, fantastic (the uncanny or supernatural) is a fundamental category in and Islam. We will focus on the shared stories which connect these three the scholarly study of religion, art, anthropology, and literature. This traditions, and the ways in which communities distinguished themselves course fill focus both theoretical approaches to studying supernatural in such shared spaces. We will mostly survey literature, but will also beings from a Religious Studies perspective while drawing examples address material culture and ritual practice, to seek answers to the from Buddhist, Shinto, Christian, Hindu, Jain, Zoroastrian, Egyptian, following questions: How do myths emerge? What do stories do? What Central Asian, Native American, and Afro-Caribbean sources from is the relationship between religion and myth-making? What is scripture, earliest examples to the present including mural, image, manuscript, and what is its function in creating religious communities? How do film, codex, and even comic books. It will also introduce students to communities remember and forget the past? Through which lenses and related humanistic categories of study: material and visual culture, with which tools do we define "the West"? theodicy, cosmology, shamanism, transcendentalism, soteriology, For BA Students: History and Tradition Sector eschatology, phantasmagoria, spiritualism, mysticism, theophany, and Taught by: Durmaz the historical power of rumor.