Conventional Life Research Articles

Autopsy, Patrimony, and a Christianized Reforma: Manuel Ramírez Aparicio's Mexican Conventual History, 1861–1862

The article offers a contextualized introduction to one of the most interesting and understudied Spanish American responses to mid-nineteenth-century anticlericalism: Manuel Ramírez Aparicio's Los conventos suprimidos en México (1861–62), a unique assessment of the Reforma's aftermath and a pioneering historiographical effort eluding any facile categorization. Penned by a moderate Liberal who did not endorse the obliteration of the Catholic legacy, it inaugurated the conventual history genre in Mexico, the first of many textual and visual efforts to preserve the receding religious memory in print. The article highlights the first-person autopsy regime that determined the work's methodology, uncovers the assumptions that underlay Ramírez Aparicio's conception of inevitable historical change, and showcases how the notion of national material patrimony, paired with the idea of a Christianized Reforma, aimed at guaranteeing the permanence of all that was noble, admirable, and beneficial in conventual life while reconciling it with the Liberal Party's main tenets.

The Making of Nordic Monasticism, c. 1076–c. 1350

The introduction of regular religious life in the Nordic region is less well-documented than in the neighbouring kingdoms of northern Europe. In the absence of well-preserved manuscript and material remains, unfounded and sometimes distorting suppositions have been made about the timeline of monastic settlement and the character of the conventual life it brought. Recent archival and archaeological research can offer fresh insights into these questions. The arrival of authentic regular life may have been as early as the second quarter of the eleventh century in Denmark and Iceland, but there was no secure or stable community in any part of Scandinavia until the turn of the next century. A settled monastic network arose from a compact between the leadership of the secular church and the ruling elite, a partnership motivated as much by the shared pursuit of political, social and economic power as by any personal piety. Yet, the force of this patronal programme did not inhibit the development of monastic cultures reflected in books, original writings, church and conventual buildings, which bear comparison with the European mainstream.

Lived Religion in English Convents in Exile, 1600 - 1800: Accommodating the Ordinary and the Exceptional within the Rule

Conventual life in the early modern English communities in exile strictly observed the Rule and Constitutions which governed each house. These not only set out in great detail how every part of the day was to be spent but specified the spirit in which both lay sisters and choir nuns were to approach their tasks: all their time was devoted to God in a spirit of humility. Obituary notices commend many nuns for their assiduity in complying with these strictures, often over very long lives. Nevertheless, there was room for individuality provided it was expressed in the right spirit. This paper examines some examples of how the unusual co-existed with everyday life in a monastic setting.

Aspects of Templar Conventual Life in Western Europe, circa 1250-1307

Les maisons templieres, normalement pourvues d’une grande salle, d’un dortoir et d’une chapelle, n’avaient en revanche ni salle capitulaire ni infirmerie. Elles abritaient le plus souvent quelques ...

Aardewerk van klooster Yesse: sober of chic?

Pottery from the Yesse convent: sober or chic? Between 1215 and 1594, a Cistercian convent for women was situated on the current boundary between Haren and Groningen. In recent years, new research (including excavations by the GIA) has increased our knowledge about the monastic buildings as well as daily life at the convent. An important point of interest in this research is to what extent the nuns of Yesse followed the rules regarding the sobriety of monastic life. In this article I discuss the pottery found at Yesse and what it can tell us about the ideas regarding sobriety at the convent. I argue that the (slightly) increasing amount of luxurious and decorated pottery that is found in the final period might be linked to the problems that affected conventual life because of the decreasing popularity of monasticism in the region, and not necessarily to the nuns’ ignorance of the sobriety ideal.

Denouncing your Own Sin: the Struggle for Subjectivity through the Publicization of Penance in Spanish Convents

This article delves into the creation of subjectivity through the publicization of penance in Spanish convents. We seek to demonstrate that conventual sociability relied on the disclosure of each nun’s interiority despite the discourse of self-denial the conventual institution was built upon. However, this presentation of the self was clearly restricted and had to fit within contradictory norms to deny and dispel any vain temptation to appear greater than the others. Nuns had to be humble, secret, moderate, strictly obedient, yet they were expected to edify one another, to be zealous and violent in their desire to mortify or castigate themselves. As introspection was a recommended activity, these double binds and the scruples they bred justify the systematic resort to tactics that relied on the leeway conventual life provided to work around the rule and seek recognition from the community. This necessary acknowledgment of each nun’s flaws and deeds fostered a common interpretation of what was the most appropriate behavior inside the convent. Therefore, subjectivity was jointly built through these self-disclosing techniques and the reaction of the community.

Reformbedarf und Reformen an der norditalienischen Peripherie. Der Deutsche Orden in Venedig und in Venetien (14.–15. Jh.)

Needed Reform vs. Effected Reform on the North Italian Periphery. The Teutonic Order in Venice and its “Terraferma” (14th–15th centuries) This article examines manifestations of decline in the Bailiwick of Lombardy (Lamparten) that ultimately affected the lives of brothers in all commanderies within the dominion of Venice. It discusses the problems ensuing from the transformation of ecclesiastical property into free benefices and the attempts of the Venetian government to seize control of all appointments of all offices and prebends. A strict control of the conditions in the North Italian commanderies could have been achieved by regular and frequent visitations. These inspections, however, were not instigated until the second half of the 14 th century and only occurred – perhaps for financial reasons – in long intervals. Whether or not there were specific reasons for dispatching visitors can no longer be determined. The underlying cause of the problems in most commanderies was the extremely low membership in the individual houses: nowhere did the number of brothers in the Teutonic Order suffice to achieve the minimum number required by the established Rule to lead a conventual life. It was easy, therefore, to ignore – whether by accident or design – any regulations. The sources only report the most spectacular cases also involving secular jurisdiction. The Teutonic Order was only affected by transformation of church property into free benefices in the diocese of Treviso. However, the ecclesiastical prebend politics in the area of study was so inconsequential that the Order never even protested. Of much greater danger to the Order was the politics of Venice: since the 1360s, the Venetian government had seized control of all ecclesiastical offices and benefices. The Order saw its autonomy seriously threatened when the Venetian Senate began, in the early 15th century, to focus not only on the secular church but also the established religious communities in Venice and its mainland possessions, including the religious military orders. Sources document that the Teutonic Order, in order to protect itself against all interference in its internal affairs by the Venetian state, cooperated with the Knights Hospitallers. They were equally threatened, but their networking in Venice gave them more influence. The joint protest of both religious military orders caused the Venetian government to retreat. The Senate’s order was not enforced and the Teutonic Order retained its autonomy. One typical example of the Order’s problematic conduct can be observed in its holdings in Astian / Stigliano (Diocese of Treviso), where it gravely neglected its responsibilities as patron of the small church there. The Order even allowed the Diocese of Treviso – before the Council of Constance – to divert income from church property designated to pay the local resident priest, as a pure prebend to support underpaid clergy at the cathedral chapter of Treviso. Not until the reform debates at the Council of Basel was the Order – more precisely: the German Master (“Deutschmeister”) responsible for Italy – reminded of its patronage rights in Stigliano. At the end of July 1435, the Order and the Diocese of Treviso agreed to a compromise in which the vicar of the (at the time) vacant see of Treviso recognized the Order’s presentation right as patron of the church. The Order acquiesced in the transformation of the ecclesiastical property in Stigliano into a free prebend to support the clergy of Treviso, thereby quite pragmatically consenting to the personnel-political schemes of the church of Treviso. Already by the mid-1430s, the Teutonic Order’s financial situation in the Bailiwick of Lombardy was so acute that it was unable to fulfill its responsibilities attached to the church patronage in Stigliano or even to maintain the church building. Later, this became even more difficult – or better, impossible – when the commanderies faced accumulating financial obligations. From the mid 15th century, the Bailiwick of Lombardy was unable to raise even the smallest portion of the financial means necessary towards the maintenance and regular repairs of St. Nicholas Church in Stigliano. The reason: the enormous extra contributions demanded by the Grandmaster of the Teutonic Order, deeply in debt because of the unsuccessful war against Poland. Even though the Order was entirely incapable of performing its duties as patron of this small church, it still refused to relinquish its patronage. English translation by Cornelia Oefelein

Negotiating religious change and conflict: Female religious communities in early modern Ireland, c.1530–c.1641

This article explores how communities of female religious within the English sphere of influence in Ireland negotiated their survival, firstly in the aftermath of the Henrician dissolution campaigns of the late 1530s and 1540s and thereafter down to the early 1640s. It begins by examining the strategies devised by women religious in order to circumvent the state’s proscription of vocational living in the aftermath of the Henrician suppression campaigns. These ranged from clandestine continuation of conventual life to the maintenance of informal religious vows within domestic settings. It then moves on to consider the modes of migration and destinations of Irish women who, from the late sixteenth century onwards, travelled to the Continent in pursuit of religious vocations, an experience they shared with their English counterparts. Finally, it considers how the return to Ireland from Europe of Irish Poor Clare nuns in 1629 signalled the revival of monastic life for women religious on the island. The article traces the importance of familial and clerical patronage networks to the ongoing survival of Irish female religious communities and highlights their role in sustaining Catholic devotional practices, which were to prove vital to the success of the Counter-Reformation mission in seventeenth-century Ireland.

The Knights Hospitaller in the Levant, c.1070-1309

List of Abbreviations Explication and Acknowledgements Prologue PART I: INCEPTION Origins, c.1070-1160 Militarization, 1126-1182 Reaching Maturity, 1177-1206 The Order and the Politics of the Latin East, 1201-1244 PART II: THE MISSION Nursing the Sick and Burying the Dead Defending Christians PART III: THE ORDER Members Conventual Life The Master, his Convent and the Chapter General The Conventual Bailiffs and their Departments PART IV: ASSETS An Exempt Order of the Church The Estate in the Levant Provincial Government and the Estate in Europe PART V: THE END OF THE BEGINNING The Loss of the Mainland, 1244-1291 Interlude on Cyprus, 1291-1309 Epilogue Appendix: Masters of the Hospital Bibliography Index

Culture and Contemplation: Catholicism in the Twenty-First Century

1 The following article is from a lecture given by Rev. Romanus Cessario, O.P., as his inaugural lecture after receiving the degree of sacrae theologiae magister on 10 November 2013. The lecture was delivered at the Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies in Washington, D.C 2 “On the Religious Significance of Vatican II: Discourse at the Last General Session of Vatican II” (7 December 1965), Acta Apostolicae Sedis 58 (1966): 51-59, trans. Michael Woodward and John P. Hittinger in Readdressing the Liberal State. Reading Maritains’s “Man and the State,” ed. Timothy Fuller and John P. Hittinger (Washington, D.C.: American Maritain Association, 2001), 248. 453 The Thomist 77 (2013): 453-71 CULTURE AND CONTEMPLATION: CATHOLICISM IN THE TWENTY-FIRST CENTURY1 ROMANUS CESSARIO, O.P., S.T.M. St. John’s Seminary Brighton, Massachusetts I. THE COUNCIL IN AMERICA With the help of this council, by a doctrine of human nature and the world which is theological and theocentric, as they say, the Church has turned the minds of men to herself. . . . She embraces what the world at first considers absurd—the claim that God exists. But we are strongly confident that the age will later of its own accord acknowledge this belief as humane, wise and beneficial. For God is: He actually exists; He lives; He is a person; He is providential, endowed with infinite goodness, and He is not only good in himself, but especially good in regards to us; He is our creator, our truth, our happiness; so much so that when a man tries to fix his mind and heart on God through contemplation he elicits an act of his own spirit which is the most fine and perfect of all; thus even in the modern world, in all fields of human endeavor, we can and should aspire to this contemplative act so that all human activity is raised and perfected in its own order from within.2 Thus did Pope Paul VI address the closing session of the Second Vatican Council on 7 December 1965. ROMANUS CESSARIO, O.P. 454 3 See Paul VI, “Religious Significance,” 248. 4 Ibid., 247: “What is the religious importance of our council? By the term ‘religious’ we mean to signify our relationship to God, which is, after all, why the Church exists, what she believes, what she hopes for, what she loves; this personal relationship to God defines what she is and what she does.” Together with this explicit avowal of the excellence that persons and culture derive from contemplation, the Holy Father also proffered an evaluation of mid-twentieth-century moral outlooks. In December 1965—as members of that year’s profession class for the Province of Saint Joseph were taking up the study of philosophy at Dover, Massachusetts, under Dominican masters such as Raymond Smith († 1990) and William A. Wallace—Paul VI drew a stark picture of the ethos that dominated his generation. Blessed Pope John XXIII had convoked the council, so his immediate successor reported, at a time when men preferred terrestrial kingdoms to heavenly ones, at a time when men habitually forgot about God, at a time when men displaced God’s law in order to proclaim their own autonomy, at a time when il laicismo (rendered in English as “secularism”) trumped the highest wisdom, at a time when men’s souls experienced the desolation to which acting outside of reason leads, and, finally, at a time when all organized religion experienced a general decline.3 The religious significance of the Second Vatican Council, so Paul VI added confidently, would help Catholics and persons of good will to address these challenging cultural circumstances.4 I would like to report that the pope’s message rallied the Dominican students at Dover. To the best of my recollection, however, the council’s termination did not alter the focus of their daily regime. The student brothers went about assiduously studying cosmology and the philosophy of science, metaphysics and the history of philosophy, while at the same time faithfully observing the rhythms of conventual life. Of course, there were the occasional breaks for canoeing or skating on the Charles River...

Indigenous Writings from the Convent: Negotiating Ethnic Autonomy in Colonial Mexico (review)

Reviewed by: Indigenous Writings from the Convent: Negotiating Ethnic Autonomy in Colonial Mexico Stacey Schlau Díaz, Mónica. Indigenous Writings from the Convent: Negotiating Ethnic Autonomy in Colonial Mexico. Tucson: U of Arizona P, 2010. ii + 223 pp. In this study, Mónica Díaz seeks to demonstrate how elite indigenous women in New Spain utilized “knowledge they acquired from the colonial order to create spaces in which they could reinvent themselves and survive” (2). The first convent for indigenous women was established in 1724 (Corpus Christi, in Mexico City); its native inhabitants struggled to define and maintain that space, and those that followed, as specifically indigenous. Primarily, Indigenous Writings “seeks to explore the hybrid place within the colonial order where these nuns maneuvered” (11). To accomplish this goal, she examines a wide range of texts regarding establishing indigenous convents, authored by nuns, priests, and other colonial personalities. They reveal, she argues, a series of discursive manipulations with differing purposes, depending on the writer’s philosophical framework and purposes. In order to carry out the analysis, Díaz draws on a range of current trends in colonial literary studies, including feminist, interdisciplinary, multicultural, and postcolonial approaches. The introductory chapter reviews the historical mechanisms through which indigenous convents were established; colonial configurations of indigenous populations, especially regarding ideologies of ethnicity and race; constructions of gender and identity in the period; and the methodology employed to write this book. The focus on gender and genre has led, Díaz declares, to the study of not just [End Page 331] works authored by indigenous writers, but “a series of discourses, including sermons, letters, and official documents” (18). She labels these discourses “constructed textualities,” since they used “the processes of representation and language imposed by the colonial system” (18). Chapter 1 argues that indigenous nuns rejected the ethnic identity imposed by the casta system, and instead asserted themselves as both indigenous and noble, even when they internalized colonial Spanish norms. Advocating for the expulsion of their peninsular Sisters from the cloister they inhabited, they defined themselves as clearly different from the Spanish nuns, claiming ethnic autonomy. At the same time that the church defined Indians as an inferior Other, some ecclesiastic officials argued for native women’s ability to successfully participate in conventual life. Chapter 2 outlines the complex debates on this topic—mostly between Franciscans (for) and Jesuits (against). After framing these documents as judicial defenses, Díaz details prevailing objections to establishing an indigenous convent, which, she suggests, rested on the perceived lack of intellectual ability and emotional readiness of the candidates, despite the fact that they had been Christians for generations. While most of the records were written by clergymen, two opinions by nuns are extant; one, written by Sor Petra de San Francisco, a Spaniard who later became the founding abbess of Corpus Christi, denied that Indian women were inconstant and asserted that they were well suited to religious life. For Díaz, the question of indigenous women’s sexuality (adaptability to chastity) was central to all discussions (57). The chapter ends with a brief overview of the two vidas of indigenous women included in Sigüenza y Góngora’s Paraiso occidental, which Díaz sees as an early defense of indigenous women. Ultimately, she insists, the cultural construction of gendered ethnicity created a conflictive discourse that extended through the eighteenth century. Chapters 2 through 6 offer a close study of the texts involved. Díaz uncovers a series of arguments with differing philosophical frameworks and purposes. The letters from Indian convent writers, for instance, reflect native women’s assertions of entitlement to their own space. In letters and other documents, they advocate for their own spiritual capacity and the right to govern themselves within convent walls. Many documents outline the difficulties and conflicts that arose from indigenous and Creole women living together in the same designated indigenous space. The Vidas of Spanish nuns such as Sor Petra de San Francisco and Sor Sebastiana Josefa de la Santísima Trinidad reveal much about those battles. No matter the perspective, however, all writers availed themselves of a colonialist discourse that reinforced the established order (84). Occasioned by the prelates...

English Convents in Eighteenth-Century Travel Literature

‘A Nun’s dress is a very becoming one’, wrote Cornelius Cayley in 1772. Similarly, Philip Thicknesse, witnessing the clothing ceremony at the English Augustinian convent in Paris, observed that the nun’s dress was ‘quite white, and no ways unbecoming … [it] did not render her in my eyes, a whit less proper for the affections of the world’. This tendency to objectify nuns by focusing on the mysterious and sexualized aspects of conventual life was a key feature of eighteenth-century British culture. Novels, poems and polemic dwelt on the theme of the forced vocation, culminating in the dramatic portrayals of immured nuns in the Gothic novels of the 1790s. The convent was portrayed as inherently despotic, its unnatural hierarchy and silent culture directly opposed to the sociability which, in Enlightenment thought, defined a civilized society. This despotic climate was one aspect of a culture of tyranny and constraint, which rendered nuns either innocent and victimized or complicit and immoral. Historians have noted that these stereotypes were remarkably similar to those applied to the Orient and have thus extended Said’s notion of ‘otherness’ - the self-affirmation of a dominant culture as a norm from which other cultures deviate – to apply not merely to oriental cultures but to those aspects of European culture deemed exotic. In so doing, they have challenged the notion that travel writing was an exact record of social experience and have initiated a more nuanced understanding of textual convention and authorial experience. For historians of eighteenth-century Britain this has led to an examination of the construction of anti-Catholicism within travel literature and its use as an ideology around which the Protestant nation could unite. Thus, Jeremy Black has noted that anti-Catholicism remained the ‘prime ideological stance in Britain’ and has claimed that encounters with Catholicism by British travellers in France ‘excited fear or unease … and, at times, humour or ridicule’. Likewise, Bryan Dolan and Christopher Hibbert have seen encounters with continental convents culminating in negative descriptions of rituals, relics and enclosed space.

Peter Martyr

Before his flight north to teach theology in many of the leading centres of the Reformation, Peter Vermigli Martyr was, among other things, a member of the Lateran Congregation of Canons Regular of St. Augustine (Austin canons). Much Vermigli scholarship has been dedicated to exploring the continuing intellectual imprint of Vermigli’s education and years in Italy on his Protestant theology, viz. Augustinianism, Aristotelianism, and Humanism. However, less has been said about the continuing influence of his almost twenty-eight-year career as a canon regular (1514–1542). Many have noted that the books that he read in Italy still played a major positive role in his life as a Reformed theologian and churchman. Can the same be said of ‘monastic’ practice and spirituality? After clarifying Vermigli’s experience of the consecrated, conventual life in Italy, this essay will explore his understanding of it after his conversion to the Reformation. We will note both his more critical comments about Roman Catholic religious life and how he continued to be influenced by it.

Brides of Christ. Conventual Life in Colonial Mexico

Brides of Christ. Conventual Life in Colonial Mexico

Brides of Christ: Conventual Life in Colonial Mexico

Brides of Christ: Conventual Life in Colonial Mexico

Asunción LAVRIN, Brides of Christ « Conventual Life in Colonial Mexico »

Depuis l’ouvrage pionnier de Josefina Muriel paru en 1946 Conventos de monjas en la Nueva Espana, les etudes monographiques ou thematiques se sont multipliees, principalement autour des couvents de Puebla, de Mexico et de Guadalajara. Neanmoins, elles n’offraient pas de nouveau panorama general sur la vie conventuelle feminine en Nouvelle-Espagne au vu des sources recemment examinees. C’est precisement ce qu’Asuncion Lavrin s’attache a faire dans ce nouvel ouvrage a la lumiere de ses propres ...

Asunción Lavrin . Brides of Christ: Conventual Life in Colonial Mexico. Stanford, Calif. : Stanford University Press . 2008 . Pp. ix, 496. $65.00.

Brides of Christ is the crown of a series of distinguished works by Asunción Lavrin, a pioneer of Latin American women's history. The culmination of a half century of research, this masterful book is well worth the wait. It began as her 1962 doctoral dissertation, one of the first histories I read when I started my research on Mexican women a decade later. Although Lavrin published more than a dozen articles on Mexican nuns in the years that followed, she set aside the book project—perhaps because it seemed unfashionable in the midst of the social history boom of the 1970s and 1980s. Instead, she went on to edit two landmark collections that shaped the field of Latin American women's studies—Latin American Women: Historical Perspectives (1978) and Sexuality and Marriage in Colonial Latin America (1989)—and wrote numerous works, including her major monograph Women, Feminism, and Social Change in Argentina, Chile, and Uruguay, 1890–1940 (1995). Fortunately, Lavrin has now returned to her first project and produced a much revised study of conventual life in colonial Mexico that incorporates the insights of decades of new scholarship on female religious as well as the wisdom of a scholar who has spent a lifetime thinking about them.

Brides of Christ: Conventual Life in Colonial Mexico (review)

Reviewed by: Brides of Christ: Conventual Life in Colonial Mexico Kristine Ibsen Brides of Christ: Conventual Life in Colonial Mexico. By Asunción Lavrin. (Stanford: Stanford University Press. 2008. Pp. xii, 496. $65.00. ISBN 978-0-804-75283-1.) In Brides of ChristAsunción Lavrin reconstructs daily life in the convent through a comprehensive documentation of the individual experience of women religious in Colonial Mexico. Focusing primarily on case studies from convents in Mexico City and Puebla, Lavrin follows the path of nuns' lives "through their own eyes" (p. 4) and on their own terms, from the decision to [End Page 895]profess and period of the novitiate through the devotional practices that sustained their piety once they had taken their vows. Opening with a discussion of the broader social and economic contexts in which convents developed in the New World, Lavrin elaborates the multiple paths to religious life available to women and the degree to which orders were willing to adapt themselves to colonial society. In the second part of the book, each chapter addresses a different material dimension of life in the convent. The level of detail documented here is superb, as Lavrin examines a wide range of issues, from the internal hierarchies of the religious community and rules of governance; practices of discipline and self-mortification; sexuality, sickness, health, and death. The nuns' interactions with one another, with ecclesiastical authorities, and with their spiritual directors are elaborated at length, as are the consequences for those women who transgressed the rules defining such relations. The final three chapters each address a specific topic related to convent life: indigenous convents, the religious reforms of the late-eighteenth century, and the written work of women religious. Especially interesting is the discussion of the controversies arising from the Church's attempt to impose vida comúnand the informal networks of women across convents that developed. Despite the gendered and occasionally misogynous presuppositions of their male prelates, religious women exercised considerable symbolic power in colonial Mexico as "repositories of a special form of spirituality, regarded as desirable in the building of a new society" (p. 1). In Lavrin's epilogue this is extended to suggest how devotional practices "specifically promoted to cater to female affectivity" (p. 351) such as Marian worship have had a lasting impact in Mexican culture. Meticulously documented with archival sources and the culmination of decades of research, Brides of Christis an invaluable contribution to gender studies and to the wider field of colonial Mexican history. Kristine Ibsen University of Notre Dame Copyright © 2009 The Catholic University of America Press

Brides of Christ: conventual life in colonial Mexico

Brides of Christ: conventual life in colonial Mexico

¿Cómo se inscribe el sufrimiento en el cuerpo? Cuerpo, mística y sufrimiento en la Nueva Granada a partir de las historias de vida de Jerónima Nava y Saavedra y Gertrudis de Santa Inés

En este artículo se abordan las formas en que el sufrimiento se inscribe en el cuerpo, analizando los correlatos de tales padecimientos a partir de las narraciones de la monja Jerónima Nava y a través de la historia de vida de Gertrudis de Santa Inés, escrita por su confesor. Para tal fin se avanza en la comprensión de los ordenamientos sociales en la Nueva Granada en el siglo XVII, así como en el entendimiento de las dinámicas de la vida conventual en la época. Se parte de una concepción amplia de lo corporal que se extiende a una noción de sufrimiento entendible junto con la noción de goce; las experiencias místicas, así, serán abordables desde estas nociones, en aras de establecer qué dicen a propósito de las prácticas subjetivas y de un discurso ejemplificante y ordenador que rodea y enmarca a las mujeres en este contexto.