The Iglesia del Dios Vivo, Columna y Apoyo de la Verdad, La Luz del Mundo ( Spanish: English: "Church of the Living God, Pillar and Ground of the Truth, The Light of the World")-or simply La Luz del Mundo ( LLDM)-is a nontrinitarian Christian denomination in the Restorationist tradition, with international headquarters in Guadalajara, Jalisco, Mexico. Spanish: La Luz del Mundo LLDM LDM Iglesia La Luz del Mundo ILLMĮnglish: La Luz del Mundo Church Church of the Living God, Pillar and Ground of the Truth, The Light of the World The Light of the World Church Monterrey, Nuevo León, Mexico=Iglesia del Dios Vivo, Columna y Apoyo de la Verdad, El Buen Pastor (The Good Shepherd) In the second part, I try to identify what we understand by the Conorte or, in other words,what we know and do not know about its collective writing, compilation, and use by the community of the Convent of Santa María de la Cruz.Flagship Temple of La Luz del Mundo Churchĥ8 countries as of August 2018 In the first part of the paper therefore, I present the two different manuscripts that include Juana’s sermons and revisit their implications in the history of Juana’s canonization process in order to address certain codicological, philological and ideological issues that need to be urgently re-considered before a hermeneutic reading of the text can take place. I would like to offer some preliminary reflections on the material evidence of this case in order to highlight specifically the need for a re-evaluation of the codices containing the Conorte and also of the discourse containing the actual words uttered by Juana. If all goes according to plan, this will culminate in both the first critical edition of the text and a monograph on the transcription and collection of her sermons. This article constitutes a first effort to organize the materials, reflections and unresolved questions that have emerged from my recent years of study of Juana de la Cruz and the Conorte. Finally, I address the passages in which the hagiographer(s) discuss(es) the sense of belonging to the Franciscan order rather than the Dominicans, and the mystical figure of Francesco d’Assisi as a founder, guide, and exemplar. I first discuss the narrative of the convent’s foundation and then examine the penitential identity of the community, highlighting the inspiration that Juana’s hagiography takes from the infancy of Caterina da Siena, as described in the Legenda maior by Raimondo da Capua, and analyzing to what extent the represented penitential practices related to the imitatio Christi reflect a Franciscan Tertiary identity in opposition to a Dominican one. I argue that Vida y fin constitutes an account that was collectively written inside the walls of the enclosure that can help us understand themes, motifs, and symbolic Franciscan elements that were essential for the self-definition of its original textual community. 1534), examining it as a chronicle that narrativizes the origins and reform of a specific religious community in the Castile of the Catholic Monarchs. In this article, I study in depth the first vita of the Franciscan Tertiary abbess Juana de la Cruz (Vida y fin de la bienaventurada virgen sancta Juana de la Cruz, written c.
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