DOCSLIB.ORG

Francisco De Osuna's “Norte De Los Estados”

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Francisco De Osuna's “Norte De Los Estados” FRANCISCO DE OSUNA’S “NORTE DE LOS ESTADOS” IN MODERNIZED SPANISH FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS FOUNDATIONS This series responds to the pressing need for new primary texts on the premodern world. The series fits Arc’s academic mission to work with scholars of the past in expanding our collective horizons. This source of accessible new texts will refresh research resources, engage students, and support the use of innovative approaches to teaching. The series takes a flexible, case-by-case approach to publishing. The works helpmay thebe original reader situate language the editions,text. facing-page (with English translation) editions, or translations. Each edition includes a contextual introduction and explanatory notes to Advisory Board Arizona State University Università Ca’ Foscari, Venezia Robert E. Bjork,University of Canterbury / Te Whare Wānanga o Waitaha Alessandra Bucossi,University of California, Santa Cruz Chris Jones, University of Oxford Sharon Kinoshita, Matthew Cheung Salisbury, Norte de los estados: en que seFrontispiece da regla de (overleaf): vivir a los mancebos Child Jesus, y a framed los casados, by the y asun, los viudos,holding y aa carpenter’stodos los continentes... square and the orb and cross, frontispiece of the second edition of Francisco de Osuna’s , Burgos: Juan de Junta, 1541. Inc370(I). Colección Borbón-Lorenzana. Biblioteca de Castilla-La Mancha. Reproduced courtesy of Spain’s Ministerio de Educación, Cultura y Deporte. FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS FRANCISCO DE OSUNA’S “NORTE DE LOS ESTADOS” IN MODERNIZED SPANISH A PRACTICAL GUIDE TO CONJUGAL LIFE IN SIXTEENTH-CENTURY EUROPE Edited by DANA BULTMAN FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library. © 2019, Arc Humanities Press, Leeds The authors assert their moral right to be identified as the authors of their part of this work. Permission to use brief excerpts from this work in scholarly and educational works is hereby granted provided that the source is acknowledged. Any use of material in this work that is an exception or limitation covered by Article 5 of the European Union’s Copyright Directive (2001/29/EC) or would be determined to be “fair use” under Section 107 of the U.S. Copyright Act September 2010 Page 2 or that satisfies the conditions specified in Section 108 of the U.S. Copy- right Act (17 USC §108, as revised by P.L. 94-553) does not require the Publisher’s permission. ISBN (print): 9781641893695 e-ISBN (PDF): 9781641893701 www.arc-humanities.org Printed and bound by CPI Group (UK) Ltd, Croydon, CR0 4YY FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS CONTENTS ............................................................... List of Illustrations vi ............................................................. Acknowledgements vii ..........................................ix Chronology of Francisco de Osuna’s Life ..................................................................... ........................................... Introduction 1 Norte de los estados .................... Francisco de Osuna’s Life and Influence 5 : Reception, Genre and Sources, Overview 18 on Marriage and Family ..................................................... A Franciscan Voice in Early Modern Conversations ........................................................... 44 Editorial Conventions 60 Norte de los estados ......................................... (in modern Spanish) 62 ............................................................. Select Bibliography 333 .......................................................................... Index 337 FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS LIST OF ILLUSTRATIONS Frontispiece Child Jesus, framed by the sun, holding a carpenter’s square and the orb and cross, frontispiece of the second edition of Francisco de Osuna’s Norte de los estados: en que se da regla de vivir a los mancebos y a los casados, y a los viudos, y a todos los continentes. i Map of Francisco de Osuna’s travels. viii Figure 1. The Pacheco-Cabrera coat of arms, frontispiece of Norte de los estados..., 1531, fol. 1r. BHR/Caja IMP-2-087. .64 Figure 2. Wedding at Cana, Norte de los estados..., 1531, fol. 1v. BHR/Caja IMP-2-087. .66 Figure 3. Osuna and Villaseñor, Norte de los estados..., 1531, fol. 7r. BHR/Caja IMP-2-087. 75. FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS ACKNOWLEDGEMENTS Norte de los estados I belIeve FrancIsco de Osuna would be delighted that his is back in print and newly available some five centuries after he first wrote it. I would like to thank Anna Henderson for her patience and expert advice as editor, and Paloma Gil Quindós for her careful and insightful copy-editing of Osuna’s Spanish text. Great thanks are owed to the Willson Center of Humanities and Arts, the Franklin College at the University of Georgia, and Stacey Casado, head of the Department of Romance Languages, for their support in bringing this edition to fruition. My colleagues here in medieval and early modern studies are truly a marvellous group. This work has bene- fitted greatly from the wise advice in particular of Betsy Wright, Jan Pendergrass, Catherine Jones, Noel Fallows, and Fran Teague, for which I am very appreciative. At key moments I also was able to count on the expertise of colleagues in the field who gener- ously answered my out-of-the-blue queries. My thanks go to Michael Solomon, Anne J. Cruz, Julian Arribas, Lu Ann Homza, and to many others for their valuable insights. Graduate student Megan Mavity’s meticulous work tracking down Osuna’s sources was a fantastic boon, while Jack Bamford’s deep interest in Osuna’s sermons many years ago was an important inspiration. Friends and family contributed in a multitude of ways to the completion of this project as well, especially my sister Dara, who can gently push me in the right direction at the right time, and my father David. Finally, for providing a bright “north star” of counsel and companionship without fail for me, and for our chil- dren Eliot and Guillermo, this book is dedicated to Javier Zapata Nevado. FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Francisco de Osuna’s travels. Map by Ana Sherer-Estévez. FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Chronology OF FRANCISCO DE OSUNA’S LIFE ca. 1492 1510 Born in Osuna, province of Seville, in the service of the Counts of Ureña Participates in the Spanish capture of Tripoli led by Pedro Navarro on 1510–1513 JulyJourneys 24–25 to Santiago de Compostela at some point during these years 1513 1514 Professes as a member of the Friars Minor of the Regular Observance 1522 Begins eight years minimum of Scholastic study, likely in Castile 1523 Ordained, likely at the University in Alcalá after studying theology there Resides at the monastery of Nuestra Señora de la Salceda, province of 1526–1528 Guadalajara Tercera parte del Abecedario espiritual in Toledo At some point during these years stays at the court of the Duke of Escalona; publishes the 1528–1531 in 1527 Primera parte del Abecedario espiritual Segunda parte del Abecedario espiritual Resides Leyin Seville de amor to overseey cuarta the parte publication del Abecedario of the espiritual Gracioso convite (1528),Norte de los estados (1530), (1530), 1532–1533 (1530), and (1531) Sanctuarium Biblicum Is present in Toulouse for the General Chapter meeting of the Franciscan 1533 Order and publishes (1533) Pars meridionalis After a brief stay in Lyon, arrives in Paris and publishes 1534–1536 (1533) Expositionis super missus est Alter sermonun liber Trilogium evangelicum Pars occidentalisResides in Antwerp; publishes / (1535), (1536), and (1536); also travels to Cologne, entering Germany through 1536–1537 Aachen Returns to Spain through the port of Vigo or La Coruña and travels to ca. 1540 Pontevedra to visit the tomb of Friar Juan de Navarrete 1542 DiQuintes ina anparte unknown del Abecedario location in espiritual Spain is published posthumously in 1554 BurgosSexta parte del Abecedario espiritual Medina del Campo is published posthumously in 1559 Gracioso convite his Index librorum prohibitorum Convite gracioso is included by Spanish Inquisitor Fernando de Valdés on , appearing as FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS FOR PRIVATE AND NON-COMMERCIAL USE AMSTERDAM UNIVERSITY PRESS Introduction Norte de los estados When FrancIsco de Osuna published in 1531 his career as a spiritual writer was on the rise. He was living in Seville then, intensively producing didactic works for a wide audience, poised to become a well-known religiousTercera authorparte del in AbecedarioEurope. A Franciscan espiritual [friarThe Thirdfrom Andalusia,Spiritual Alphabet Osuna had begun circulating his work via the printing press four years earlier. His first book, the mystical treatise recogimiento ], appeared in print in Toledo in 1527. With it Osuna made the Franciscan meditative practice of recollection, or , available to a broad reading public and established his reputation as a spiritual guide. In this meditative practice Tercerathe reader parte could del gainAbecedario wisdom espiritual through study and introspection, Osuna taught, and perhaps reach the ultimate goal of directly experiencing the emana- tion of divine love. His would become his best- known work and have a deep and lasting impact on Catholic mysticism.
Load more

Recommended publications
  • IOANNES DANTISCUS' CORRESPONDENCE With
    IOANNES DANTISCUS’ CORRESPONDENCE wITh ALFONSO DE VALDÉS: INTRODUCTION 1. Opening remarks Alfonso de Valdés, described by Erasmus of Rotterdam as “the most faith- ful of friends” (amicorum fidissimus),1 was a great Spanish humanist, secretary to Emperor Charles V and the right hand of Grand Chancellor Mercurino Arbo- rio di Gattinara. Valdés formed a warm friendship with Ioannes Dantiscus, also an Erasmianist, a Neo-Latin poet and long-term ambassador of the Kingdom of Poland to the imperial court. This unusually intensive and deep relationship is documented by their correspondence, presented in this volume. Among the 650 correspondents of the Polish humanist known to us, it would be hard to find any- one dearer to Dantiscus than Valdés. According to the Papal Nuncio and learned Greek scholar from Italy, Vicenzo Pimpinello, there was no one at the imperial court who loved and respected Dantiscus more, or who knew him better, than Val- dés.2 German scholar and poet Helius Eobanus Hessus stated emphatically that “Dantiscus can get anything from Valdés.”3 The collection of 6,144 letters that make up Dantiscus’ preserved correspon- dence contains no other record of everyday contacts, similar to the 72 letters pub- lished here. These letters not only testify to a friendship based on similar ways of thinking and shared intellectual interests, but also show that through his influence 1 ALLEN 9, No. 1469, p. 237. 2 Vicenzo Pimpinello to Ioannes Dantiscus, Regensburg, 1532-08-31, CIDTC, IDL 822: Taceo Valdesium, a quo si amaris sique observaris et tamquam pater coleris, qui te melius sciat, habemus neminem.
    [Show full text]
  • Richard Rohr on Turning to Teresa of Avila
    Bonus: Richard Rohr on Turning to Teresa of Avila featuring Richard Rohr Jim Finley: Greetings I’m Jim Finley. Kirsten Oates: And I’m Kirsten Oates. Jim Finley: Welcome to Turning to the Mystics. [bell, music] Kirsten Oates: Welcome to Season 2 of Turning to the Mystics where we’re turning to the 16th century Christian mystic, St. Teresa of Ávila. Last week, Jim took us to the end of her book, the Interior Castle, with a beautiful reflection on Mansion seven, and next week I’ll be joining Jim for a dialogue about Mansions six and seven. But today we have a special guest with us, Fr. Richard Rohr. Jim and I have been looking forward to this discussion with him. And so, let’s get started. Richard, thank you so much for joining Jim and I on our Turning to the Mystics podcast. It’s really exciting to have you here. Richard Rohr: Well, it’s sincerely my privilege to be with you two. I get to be with you in the [Living] School, but now in a podcast. This is great. Thank you. Kirsten Oates: We’ve been really looking forward to it. So, today we’re talking about Teresa of Ávila. And so, Richard, I just wondered where and when you were first introduced to Teresa. Richard Rohr: You know, like most young religious—I think I heard you say this once Jim—I opened her, I think when I was in college at Duns Scotus, and it just seemed like gobbledygook. I mean I’m nineteen, twenty years old, I guess.
    [Show full text]
  • A Glance at the Italian Inquisition
    Informazioni su questo libro Si tratta della copia digitale di un libro che per generazioni è stato conservata negli scaffali di una biblioteca prima di essere digitalizzato da Google nell’ambito del progetto volto a rendere disponibili online i libri di tutto il mondo. Ha sopravvissuto abbastanza per non essere più protetto dai diritti di copyright e diventare di pubblico dominio. Un libro di pubblico dominio è un libro che non è mai stato protetto dal copyright o i cui termini legali di copyright sono scaduti. La classificazione di un libro come di pubblico dominio può variare da paese a paese. I libri di pubblico dominio sono l’anello di congiunzione con il passato, rappresentano un patrimonio storico, culturale e di conoscenza spesso difficile da scoprire. Commenti, note e altre annotazioni a margine presenti nel volume originale compariranno in questo file, come testimonianza del lungo viaggio percorso dal libro, dall’editore originale alla biblioteca, per giungere fino a te. Linee guide per l’utilizzo Google è orgoglioso di essere il partner delle biblioteche per digitalizzare i materiali di pubblico dominio e renderli universalmente disponibili. I libri di pubblico dominio appartengono al pubblico e noi ne siamo solamente i custodi. Tuttavia questo lavoro è oneroso, pertanto, per poter continuare ad offrire questo servizio abbiamo preso alcune iniziative per impedire l’utilizzo illecito da parte di soggetti commerciali, compresa l’imposizione di restrizioni sull’invio di query automatizzate. Inoltre ti chiediamo di: + Non fare un uso commerciale di questi file Abbiamo concepito Google Ricerca Libri per l’uso da parte dei singoli utenti privati e ti chiediamo di utilizzare questi file per uso personale e non a fini commerciali.
    [Show full text]
  • Introduction: the Spirituali and Their Goals
    NOT BY FAITH ALONE: VITTORIA COLONNA, MICHELANGELO AND REGINALD POLE AND THE EVANGELICAL MOVEMENT IN SIXTEENTH CENTURY ITALY A Thesis Submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies Christopher Allan Dunn, J.D. Georgetown University Washington, D.C. March 19, 2014 NOT BY FAITH ALONE: VITTORIA COLONNA, MICHELANGELO AND REGINALD POLE AND THE EVANGELICAL MOVEMENT IN SIXTEENTH CENTURY ITALY Christopher Allan Dunn, J.D. MALS Mentor: Michael Collins, Ph.D. ABSTRACT Beginning in the 1530’s, groups of scholars, poets, artists and Catholic Church prelates came together in Italy in a series of salons and group meetings to try to move themselves and the Church toward a concept of faith that was centered on the individual’s personal relationship to God and grounded in the gospels rather than upon Church tradition. The most prominent of these groups was known as the spirituali, or spiritual ones, and it included among its members some of the most renowned and celebrated people of the age. And yet, despite the fame, standing and unrivaled access to power of its members, the group failed utterly to achieve any of its goals. By 1560 all of the spirituali were either dead, in exile, or imprisoned by the Roman Inquisition, and their ideas had been completely repudiated by the Church. The question arises: how could such a “conspiracy of geniuses” have failed so abjectly? To answer the question, this paper examines the careers of three of the spirituali’s most prominent members, Vittoria Colonna, Michelangelo and Reginald Pole.
    [Show full text]
  • Imagining Marcus Aurelius in the Renaissance: Forgery, Fiction, and History in the Creation of the Imperial Ideal
    chapter 41 Imagining Marcus Aurelius in the Renaissance: Forgery, Fiction, and History in the Creation of the Imperial Ideal Thomas Dandelet From the earliest phase of the Italian Renaissance in the fourteenth century, reviving the memory, history, and writings of the Roman emperors was a cen- tral preoccupation of humanists who longed for a revival of Roman imperial culture and power. The long biography of Julius Caesar by Petrarch served as a foundation stone of this literary movement, and it was followed by numerous new editions of Caesar’s Commentaries. Figures such as Guarino Guarini championed Caesar as a model for new princes such as his patron Leonello d’Este, to whom he dedicated a new edition of the Commentaries, noting that the young prince was like a new Caesar.1 This was not a position shared by all humanists, as the spirited debate between Guarino and his republican contemporary from Florence Poggio Bracciolini amply demonstrated. While Poggio presented Caesar as a tyrant who destroyed republican liberty and shed the blood of many Romans, Guarino argued that he was one of the greatest military strategists and rulers who ever lived, as demonstrated by his many victories, writings, and the expansion of Roman power. Others, like Coluccio Salutati, took a more measured view of Caesar, acknowledging his virtues as a writer and military leader while criticiz- ing him for shedding Roman blood in the Civil Wars. Whatever the position, these authors and others such as Pius ii, who wrote his own Commentaries following the literary model of Caesar, could not resist focusing their attention on Caesar and his successors as they looked to the ancient Roman Empire for political models and wisdom in their own day.
    [Show full text]
  • Juan De Valdes and the Alumbrados Alastair
    JUAN DE VALDES AND THE ALUMBRADOS ALASTAIR HAMILTON Amsterdam Despite his influence and the intellectual and social distinction of his circle astonishingly little is known about the life of Juan de Valdes. His father, a nobleman, was an alderman, regidor, of Cuenca. His mother was descended from conversos or New Christians, Jews con- verted to Christianity, and a brother of hers was burnt at the stake as a relapsed Judaizer. Himself one of six sons, ,Juan de Valdes was born in about 1509. Nothing certain can be said about his early education, but both he and his elder brother Alfonso, may have had as their tutor the Italian humanist Pietro Martire d'Anghiera. The first clear glimpse we catch of Juan de Valdes is in 1523 and 1524 when he was serving as a page in the household of Don Diego Lopez Pacheco, Marquess of Villena. He was staying at the marquess's castle of Escalona, north- west of Toledo, at the same time as the accountant Pedro Ruiz de Alcaraz, who was arrested for heresy in 1524 as one of the main proselytisers of the alumbrado movement. By the second half of November 1526 Valdes was studying at the university of Alcala. There he was soon a respected member of a group of scholars who, like his brother Alfonso, were friends of Erasmus, and Juan too sus- tained a brief correspondence with the Dutch humanist for whose works he had such esteem. At Alcala he established his reputation as a writer with his first publication, the Didlogo de doctrina christiana, dedicated to the Marquess of Villena and printed by Miguel de Eguia who had produced most of the Castilian translations of Erasmus.
    [Show full text]
  • Wolcott Bradley.Pdf
    Library and Bibliotheque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de !'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre reference ISBN: 978-0-494-33462-1 Our file Notre reference ISBN: 978-0-494-33462-1 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a Ia Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I' Internet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve Ia propriete du droit d'auteur ownership and moral rights in et des droits meraux qui protege cette these. this thesis. Neither the thesis Ni Ia these ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent etre imprimes ou autrement may be printed or otherwise reproduits sans son autorisation. reproduced without the author's permission. In compliance with the Canadian Conformement a Ia loi canadienne Privacy Act some supporting sur Ia protection de Ia vie privee, forms may have been removed quelques formulaires secondaires from this thesis.
    [Show full text]
  • Juan De Valdés, Diego Hurtado De Mendoza, and the Imperial Style in Spanish Poetry
    Juan de Valdés, Diego Hurtado de Mendoza, IGNACIO and the Imperial Style NAVARRETE in Spanish Poetry Lorsque Valdés et son Diálogo de la lengua sont correctement considérés, la théo- rie poétique qu’ils impliquent apparaît comme une poétique destinée à l’empire de Charles V, appropriée au courtisan impérial, et ayant la capacité de contribuer à l’unifi cation de la culture impériale. L’exemple le plus éclairant de cette poétique est les divers sonnets pétrarquistes d’un autre acteur de la cour impérial, Mendoza. Bien que ses affi rmations directes et prosaïques au sujet de la préoccupation amoureuse manquent souvent d’intérêt pour le lecteur d’aujourd’hui, la poétique impériale de Valdés offre une herméneutique bien plus adaptée à leur appréciation. he Diálogo de la lengua of Juan de Valdés is commonly misunderstood, Tdue to the misperceptions that its author was naive, that the work is a dis- organized presentation of linguistic theory, and that it is a misguided attempt to apply Bembo’s theory of literary language to Spanish. When Valdés’ polit- ical savvy, his careful structuring of the Diálogo, and his debt to Castiglione are correctly assessed, his work and the poetic theory it implies—that verse should be like prose and prose like cultivated spoken language—can be read as an attempt to develop a poetics for Charles V’s empire. In other words, Valdés offers both a theory of poetry appropriate for an imperial courtier, and a way that such a poetry can contribute to a unifying imperial culture. The bearing of the Diálogo can be seen upon reading the Petrarchist sonnets of another imperial agent, Diego Hurtado de Mendoza.
    [Show full text]
  • Antonio De Guevara (1480-1545)
    ESTUDIO CRÍTICO FHL © Del texto: el autor. © De la edición: Fundación Ignacio Larramendi. Madrid, 2013. Es una edición electrónica de DIGIBÍS. ANTONIO DE GUEVARA (1480-1545) MANUEL DE LA FUENTE Profesor de Filosofía en el IES Estelas de Cantabria Fray Antonio de Guevara es uno de los grandes clásicos del pensamiento español. Gracias a la labor ahora emprendida por la Fundación Hernando de Larramendi queda dispuesta, por primera vez la edición digital completa de las obras del autor español que más influencia alcanzó durante el siglo XVI, el que por aquel entonces fue el más traducido y reeditado. Ya en junio de 1999 quedó dispuesta gracias a la magnífica labor de la Fundación Gustavo Bueno y al Proyecto de Filosofía en Español gran parte de sus obras. Esta labor fue continuada por la Universidad de Alicante a través del proyecto Cervantes Virtual, pero es sólo ahora cuando es posible que todo el mundo pueda disponer de forma libre y sencilla de las obras de este cántabro universal. La vida de Antonio de Guevara transcurre en las últimas décadas del siglo XV. La unidad política de España está a punto de asumir una nueva expresión a través del matrimonio de la princesa Isabel de Castilla y del príncipe Fernando de Aragón. El matrimonio no ha sido resultado del azar, o de un «capricho romántico». A Aragón, que después del auge económico del siglo XIII y principios del XIV atraviesa un periodo de decadencia demográfica (la peste de 1333, 1347, 1351) y económica (la competencia de Génova), le interesa la unión con Castilla, como único modo de librarse del cerco de Francia.
    [Show full text]
  • Elder Sophrony
    Saint Tikhon’s Orthodox Theological Seminary Elder Sophrony The Grace of Godforsakenness & The Dark Night of the Soul By Presbyter Mikel Hill A thesis in partial fulfillment of the requirement for the degree of Master of Divinity South Canaan, Pennsylvania 2017 Elder Sophrony: The Grace of Godforsakenness & The Dark Night of the Soul by Presbyter Mikel Hill A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF DIVINITY 2017 Approved by Date Faculty Mentor: Dr. Christopher Veniamin Approved by Date Second Reader: Very Rev. David Hester Approved by Date Academic Dean: Very Rev. Steven Voytovich Saint Tikhon’s Orthodox Theological Seminary Abstract By Presbyter Mikel Hill Faculty Mentor: Professor Christopher Veniamin, Department of Patristics The purpose of this thesis is to compare the experience of Godforsakenness, described by Elder Sophrony (+1993), and the Dark Night in the writings of the 16th century Carmelite monk, John of the Cross (1542-1591). Hieromonk Nicholas (Sakharov), in his study of Elder Sophrony I Love Therefore I Am, suggests such a comparison and this suggestion forms the impetus for the greater exploration conducted within the present thesis. Elder Sophrony represents one of the most articulate voices of the Orthodox Patristic tradition in our present times. Elder Sophrony speaks from his own experience of Godforsakenness with eyes transformed by his vision of Christ in Glory. Likewise, John of the Cross bases his teachings on the Dark Night largely on his own experience, but framed within a tradition quite different from Elder Sophrony. John of the Cross represents a long line of medieval Mystics, including Meister Eckhert and Francisco de Osuna, who were shaped largely by their late medieval interpretation of Aristotle, Augustine and Dionysius.
    [Show full text]
  • Xfinalw1osuna Spirituality in Context
    The spirituality of Francisco de Osuna in context– notes from Mary Gile’s introduction to The Third Spiritual Alphabet by Francisco de Osuna i In a historical context - Francisco de Osuna was born about 1492 to a family serving under the powerful patronage of the counts of Urena, and named after his birthplace the town Osuna in southern Spain in the province of Seville. He began training for the priesthood at a young age and professed as a member of the Friars Minor of the Regular Observance. As a friar and priest he would have been a student of the humanities, theology and philosophy. Francisco's ministry included regular preaching and writing and this work took him from Spain to other European cities - Toulouse, Lyon, Paris and Antwerp and probably Rome. He lived during the early period of sixteenth-century mysticism in Spain which was characterised by an extraordinary recovery and assimilation of the teaching of the ascetic and contemplative writers from the early patristic tradition and later European mystics both Catholic and Protestant. During this critical early stage there was also a lively mix of influences from the Platonic tradition and Islamic writings. The first half of the sixteenth century was a period of religious renewal and reform that touched the lives not only of priests, friars and nuns, but also lay people in Spain. A Franciscan spirituality - As an Observant , Francisco belonged to the main branch of the Franciscan rule and lived a communal life passionately dedicated to prayer and meditation, the practice of poverty and charity. As a Franciscan he was nurtured in the devotion to the Sacred Humanity - and therefore meditated at length on the gospel accounts of the passion of Jesus Christ.
    [Show full text]
  • Examples of Nondual Thinkers and Mystics B.C
    Examples of Nondual Thinkers and Mystics B.C. Abraham, Jacob, Elijah 2000-800 (MesopotamiaVedic Period c.1500-c.500 (Indian Subcontinent) Pre-Classical Hinduism c.500-c.200 (Indian Subcontinent) Upanishads 800-300 (India) Pythagoras c.570-c.495 (Ionia) Buddha c. Late 6th century-Early 5th century (India) Heraclitus c.535-c.475 (Ionia) Parmenides c.515 (Magna Graecia) Socrates c.470-399 (Greece) Plato c.425-c.348 (Greece) The Republic; Timaeus Lao-Tsu c.5th to 6th century (China) Tao Te Ching A.D. FIRST CENTURY Philo of Alexandria c.25 B.C.-c.50 A.D. (Egypt) Jesus of Nazareth c.4 B.C.-c.33 A.D. (Roman Empire; Palestine) Paul of Tarsus c.5-66 (Roman Empire) Ignatius of Antioch c.35-c.107 (Syria; Rome) SECOND CENTURY Clement of Alexandria c.150-c.215 (Egypt) THIRD CENTURY Origen c.185-254 (Egypt) On First Principles; On Prayer Plotinus c.205-270 (Egypt; Roman Empire) Enneads Anthony the Great c.251-356 (Egypt) Desert Fathers and Mothers begin 3rd century (Egypt; Turkey; Syria; Palestine) FOURTH CENTURY Syncletica of Alexandria c.280-c.350 (Egypt) Athanasius of Alexandria c.296-373 (Egypt) Life of Antony; On the Incarnation of the Word Macarius of Egypt c.300-391 (Egypt) Ephrem the Syrian c.306-373 (Syria) Gregory Naziansus c.329-390 (Cappadocia) Basil of Caesarea c.330-379 (Cappadocia) On the Holy Spirit Gregory of Nyssa c.335-c.395 (Cappadocia) Abba Poemen c.340-450 (Egypt) Evagrius Ponticus 345-399 (Pontus; Constantinople; Egypt) The Praktikos Augustine of Hippo 354-430 (Numidia) Confessions; City of God Copyright © 2019 Center for Action and Contemplation Page 1 of 5 FIFTH CENTURY Pseudo-Dyonisius c.
    [Show full text]