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The Dominicans in the Americas and the Philippines (c. 1500–c. 1820) is part of a renewal of interest in the global history of the Dominican Order. Many of the essays were carefully selected among some of the papers presented at the III International Conference on the History of the Order of Preachers in the Americas, a gathering that stands in continuity with the conferences of Mexico (2013) and Bogotá (2016). This book, the contributors of which are active researchers specializing in the history of the Order of Preachers in Latin America, is organized in four parts: Women and the Order of Preachers; “Benditos Bienes”: Libraries and Material Patrimony; Missions, Devotional, and Daily...
The canon of Hispanic mysticism is expanding. No longer is our picture of this special brand of early modern devotional practice limited to a handful of venerable saints. Instead, we recognize a wide range of marginal figures as practitioners of mysticism, broadly defined. Neither do we limit the study of mysticism necessarily to the Christian religion, nor even to the realm of literature. Representations of mysticism are also found in the visual, plastic and musical arts. The terminology and theoretical framework of mysticism permeate early modern Hispanic cultures. Paradoxically, by taking a more inclusive approach to studying mysticism in its marginal manifestations, we draw mysticism---in all its complex iterations---back toward its rightful place at the center of early modern spiritual experience. Contributors: Colin Thompson, Alastair Hamilton, Christina Lee, Clara Herrera, Darcy Donahue, Elena del Rio Parra, Evelyn Toft, Fernando Duran Lopez, Piancisco Morales, Freddy Dominguez, Glyn Redworth, Jane Ackerman, Jessica Boon, Jose Adriano de Freitas Carvalho, Luce Lopez-Barat, Maria Mercedes Carrion, Maryrica Lottman, and Tess Knighton.
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For the first time in English, we present Fra. Luis de Granada's "Libro de la Escala Espiritual", (1562) of J. Climacus' "Ladder of Divine Ascent." This work is from his initial effort of 1551. This particular work has endured more than any other ascetic wring. It remains the most influential early work regarding ascetic practices and deep spiritual growth for those who are and are not under a vowed vocation. The chain of this thought is preserved in the writings of Symeon the New Theologian, a 10th century "Climacus type figure", who likewise has a dual thread in his spirituality. In the early 20th century, L. Moore makes a comment, in his translation of "Ladder of Divine Ascent". A few centuries later, Nicholas of Cusa, makes a compelling remark in one of his later works, "On Seeing God." By the early 1500's Nil Sorsky will continue the link to Climacus and other hesychast practitioners. Lastly, the late V. Loskky has also cited this issue.
In this second volume of his classic English Books and Readers, first published in 1965, H. S. Bennett continues the story down to the end of the reign of Elizabeth I. His purpose is to give an account of the total output of books and pamphlets in this period, irrespective of their qualities as literature. He reveals a picture of astonishing variety and fertility. The part of it which concerns the production of imaginative, philosophical and religious books is fairly well known; but by far the larger proportion of the output of the printing presses consisted of such diverse products as histories and geographies, moral treatises, translations from the Classics, legal and medical text-books, w...
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The Spanish Inquisition is often seen as the archetype of religious fervour and fanaticism, and several of the papers here naturally focus on its activities. Overall, however, this volume aims to look at the broader context of religious attitudes in Spain, from the end of the 15th to the late 17th century. In an examination of how the religious orders behaved, the contributors demonstrate that concepts which may now appear excessive were perceived at that time. Similarly, poetry and other literary texts provide evidence for how Jews viewed Christians and Christians viewed Moors.
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The focus of Fernand Braudel's great work is the Mediterranean world in the second half of the sixteenth century, but Braudel ranges back in history to the world of Odysseus and forward to our time, moving out from the Mediterranean area to the New World and other destinations of Mediterranean traders. Braudel's scope embraces the natural world and material life, economics, demography, politics, and diplomacy.