By Ahlgren, Gillian T. W.; Francisca de los Apóstoles., Francisca de los Apóstoles, Francisca, de los Apóstoles.; Francisca, de los Apóstoles, 1539?
This publication includes what little is understood approximately Francisca—the a number of letters she wrote in addition to the transcript of her trial—and bargains sleek readers a point of view at the special position and standing of non secular ladies in sixteenth-century Spain. Chronicling the drama of Francisca's interrogation and her lively yet finally unsuccessful protection, The Inquisition of Francisca—transcribed from greater than 300 folios and released for the 1st time in any language—will be a useful source for either experts and scholars of the background and faith of Spain within the 16th century.
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Extra resources for Francisca de los Apóstoles: the inquisition of Francisca : a sixteenth-century visionary on trial
What follows is a paraphrase of Francisca’s testimony of October 8, 1575, fols. 174v–177v. 15 16 Volume Editor’s Introduction evening, Francisca experienced yet another rapture and vision in which she herself played a more integrated role in the intercessory process. She saw scenes from the life of Christ that were emblematic of particular virtues, and she vowed to embody those virtues in order to take on the same redemptive role as Christ. ”43 Shortly after this vision of the judgment conﬁrming Francisca’s divine mandate to found the monastery and convent, Francisca’s sister Isabel returned from Rome with an unnamed Portuguese woman who had promised to ﬁnance the religious houses.
He offered himself as an advocate in their case, saying that he would go to Rome on their behalf. He also asked the sisters to take in a woman he knew who wanted to pursue religious life. Others joined the community throughout the spring, and various religious attempted to move the sisters’ reform plans through the administrative system of the Toledan archdiocese. However, an investigation by the governor, combined with previous Inquisitional denunciations of the women, led to the initiation of a formal hearing against Francisca, Isabel, and Miguel Ruíz, beginning on October 1, 1575.
Her model of reform introduced women as intercessors and agents in a redemptive process that continually invites all humanity into a greater imitation of Christ. For Francisca, the beatas’ dedication to poverty and humility were key indicators of their commitment to a deeper relationship with God and greater service to humankind. Furthermore, the women could dedicate themselves to cultivating speciﬁc virtues in direct exchange for pardon for speciﬁc sins. In one of her vows, for example, Francisca offered her own “perpetual rectitude of spirit,” or her sincere intention to please God through all of her actions, in exchange for the corruption of ecclesiastical leaders.