Download Wounds of Love: The Mystical Marriage of Saint Rose of Lima by Frank Graziano PDF

By Frank Graziano

The Peruvian mystic St. Rose of Lima (Isabel Flores y Oliva, 1586-1617) used to be canonized in 1671 because the first saint of the hot global and continues to be the article of common devotion this present day. during this engrossing new examine, Frank Graziano makes use of the instance of St. Rose to discover the that means of girl mysticism and how during which saints are items in their cultures.
Virginity, austerity, eucharistic devotion, incessant mortification, and mystical marriage to Christ characterised the devotional routine that established St. Rose's complete lifestyles. lots of her mystical practices echo the indications of such sleek mental issues as masochism, melancholy, hysteria, and anorexia nervosa. Graziano deals a worldly argument not just for the origins and which means of those behaviors in Rose's case, but in addition for the explanation her tradition honored them as indicators of sanctity. within the procedure he explores a variety of subject matters, from the belief of soreness as an expression of affection to the assimilation of early life trauma via spiritual repetition.
Graziano additionally deals a penetrating research of the politics of Rose's canonization. He reveals that her mystical union with God--bypassing the institutional channels of sacrament and priestly mediation--was inherently subversive to the bureaucratized Church. Canonization used to be a cooptation through which Rose's competing declare to Christ was once built-in into the Catholic canon.
The e-book concludes with a desirable exploration of mystical eroticism, with its extreme stories of imaginative and prescient and ecstasy. The eroticized affliction of many mystics is proven to be very human in starting place: the mystic's wounded love is projected onto a God conceived to house it.
Wounds of Love relies on a decade of analysis in data, infrequent books, and a unprecedented variety of secondary assets. Introducing an leading edge strategy that integrates background, cultural experiences, psychoanalysis, and medical psychology, this compelling paintings bargains a daring new interpretation of girl mysticism.

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One is not necessarily demeaning or displacing the studied culture when one names its diseases; rather, one is adding another interpretive layer on what anomalous manifestations—corporal or psychological—can mean when disparate cultures come into contact. ” The experience is excepted from pathology without conferring on it the status of a vision: it remains a kind of pardoned hallucination. Thus, for example, “an individual’s cultural and religious background must be taken into account in evaluating the possible presence of Delusional Disorder.

78 Mortification remains pathological when the delusions of the self-injurious subject are dissonant with public delusions. ”79 Thus the circle closes in a cycle of mutual reinforcement. In 1956 a Polish immigrant to the United States, Mrs. , was denied admission to a religious order. She retired in despair from Sunday-school teaching and made her home in a small, chapel-like room appointed with crucifixes and holy images that she repositioned in accord with the liturgical calendar. The Virgin Mary appeared to her shortly after, mandating that Mrs.

Suffer for the sins of others. Each Friday she entered an ecstatic state during which she wept blood, suffered otherworldly agonies, and had visions of the Virgin and St. Francis. Local Polish Catholics began to congregate for the Friday sessions, bringing Mrs. H. flowers and taking home the treasured relics of handkerchiefs stained with her bloody tears. Less favorable was Mrs. ’s reception by the Church. When she cried aloud in ecstasy during mass, the officiating priest asked the congregation to ignore her, explaining that her mental condition caused the ravings.

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