Sor Juana Inés de la Cruz and Madre Castillo can be considered two very different women of two very different times. Sor Juana only chose the convent because she did not wish to be intellectually repressed by a potential husband, whereas Madre Castillo chose the convent despite her family's opposition. However, there are similarities as well. For example, in their writings, both of them can be considered subversive because they transgressed the parameters that the Church permitted. In the biography of Madre Castillo, the author writes that she copied works of authors she admired, including Sor Juana. What do you think Madre Castillo admired about Sor Juana, and how do you believe Sor Juana's writings likely influenced her's?
In the last part of "Peccatum Mutum", it talks about the clitoris and how sometimes it comes out or is thrust out. This reminds me of the readings we did at the beginning of the semester that have to do with the wetness of male and female reproductive parts and how females could turn into males if their parts fell out. In this specific article, it explains how some women used them as male parts and since "people believed it was a man's yard" these woman used it as an excuse or reason to have sex with other women. If that is the case, then what would explain males having sex with males? Why is their side not explored or explain? What is the fascination associated with woman on woman action (in today's society and then)? Grace Huang.
The Abbess Madre Francisca Castillo definitely is an interesting person - she understood Latin which allows her to read and analyze the Bible, but because of the restriction on nuns reading the Bible at the time she is unable to fully express what she reads. First off, I don't understand: why it is that no one finds it strange that nuns, Brides of Christ, are not allowed to read the Bible in the vernacular? The article says that she "somehow learned Latin" which implies that not all nuns have learned Latin which means that not all nuns have read or are allowed to read the Bible. Secondly, as a Bride of Christ, la Madre Castillo certainly embraced the material world - here's a picture of what the custodia would resemble: http://en.wikipedia.org/wiki/File:Koeln_monstranz_im_Domschatz.jpg ; which makes me wonder how Madre Castillo has managed to obtain and maintain her position as abbess of the convent. The book says that her tactics may have been heavy handed, but it seems that the real incentive to keep her there was her natural ability to maintain the abbey's financials - until today, I just assumed that abbeys were handsomely funded by the church, but the book states that the convent was on the verge of bankruptcy. What happens when a convent goes bankrupt? How would they address the issue of earthly matters such as finance impeding the progress of something holy such as a nunnery?
Peccatum Mutum (Latin) for: Sodomy, the Secret Sin
Questions:
“ …There are other forbidden degrees introduced by the sole authority of the Church, without whose law incest would not be brought in. Since we do not, therefore, find it sanctioned by any canonical law, that Sodomitical connexion between relations is incestuous, it is not so; consequently there might be introduced a sin of another species, which ought necessarily to be explained in confession.”
How do you explain that incest was not punishable sin but sodomy was? If the main purpose of any sexual act during that time was procreation, do you think that incest was allowed because it had the same type of purpose, procreating and maintaining wealth within one family?
In the text, the author says that sodomy is more frequent among men, but the blame falls on women for spreading it first. “Women first spread Sodomitical wickedness over the earth.” How do you feel about this statement?
I thought the "wedding" imagery in Immodest Acts to be a particularly interesting way to perceive the Bride of Christ role that many medieval women we have read about over the course of the semester sought. Why did a nun like Benedetta, whose vows excluded her from the institution of marriage, seek a union with Jesus? What does this suggest about the power structures that medieval women experienced both within marriage and in society as a whole?
In the article Peccatum Mutum (The Mute Sin Sodomy), the author mentions that "whence the Confessor's mind becomes confused and perplexed in trying to discern their crime, that is whether pollution or Sodomy; if pollution, he can absolve them; if Sodomy, he can not, this being a reserved case" (50). If individuals were unable to detect the difference between what they considered pollution and sodomy, how well were they able to fairly punish these supposed crimes? It was hard to determine the extent to which pollution goes and sodomy begins because they did not fully understand the concept of female sodomy. If this was the case, why were women blamed for spreading the "wickedness" of sodomy on the Earch from which males followed?
So, in "Her Life" by Mother Francisca Josefa de la Concepcion de Castillo, she keeps referring to the "enemy", is this the devil/sin? Also, what is the difference between other nun's and the other nun's girlfriends? Also, did she like other women? And, if not, why did other women like her?
As we've discussed in class, many of the more pious nuns were encouraged to write about their daily experiences. In these readings, it seems as if these women wrote about the relationships between the nuns in the convents. If these were read during/after the nun's life, why was nothing done to try to "rectify" the situation? If it was a sin, why did the convent allow it to continue?
Francisca Castillo was a fascinating person who discovered how to work around the gender 'system' and learned latin so that she could both read the bible and write about it. This not only brings up the issue of why women were not allowed to read the bible in the first place, but also how did they come to know its teachings? Who informed the women of a convent about the bible, just a single male figure of the church? There was clearly women who educated each other about the teachings of the bible, but was this frowned upon as well? Also, why were her parents so against her joining a convent, aside from the fact that it would not help them financially at all?
In Peccatum Mutum, it talks about the clitoris which sometimes "grows so big that it erects like a man's yard." This reminds of the article on intersex babies and determining the person's gender based on the size of the clitoris. It also mentions when the "clitoris of a most respectable nun suddenly burst out" and the "mentule...broke out" in androgynuses. These anecdotes remind me of the story about the nun who transmutes into a man. Did people in that era have a good understanding of hermaphrodites and intersex people? Were they influenced by articles written by Ambroise Pare? How does this article compare to earlier readings?
In the story about two nuns who had an immoral relationship in the convent, the story seems to lead the reader to assume that the nature of their relationship was a sexual one, and this would be why the relationship offended christ. However by the end of the story, no sexual relationship is explicitly stated. Their late night talks and "frank opinions" are the only thing that caused unrest, which asks is the convent so scared of inter-nun sexual relationships they will fight even close friendships between nuns? For them to be so concerned over this close relationship turning sexual, how often are nuns caught having lesbian relationships in convents such as these? Also, does stopping the physical act of the relationship really stop the sexual thoughts that the nuns have, and isnt this what the church should really be worried about?
In In Her Life, an expert of a journal entry written by Mother Francisca Josefa de la Concepcion de Castilla is given. Something that I question about is that if she honestly believes the "enemy", aka the devil or the great sinner, is the one causing her severe battles? Is this something she, as well as other nuns or women in convents made up in order to act how they were expected to? Or did they truly believe they were being tortured by the devil, and the enemy. Who instilled these ideas within them that that is typical? because it seems to be a great theme among women in convents at this time, yet for some reason hard to believe or at least understand.
In Her Life, Mother Francisca Josefa discusses how the other nuns would torment her and become jealous when she read about "particular friendships" because they thought she was trying to steal their girlfriends. I am wondering what the definition of girlfriend is here? Would someone become jealous of only a friend? Why would the nun bring up girlfriends and "particular friendships" in the same line without trying to make some connection?
Sor Juana Inés de la Cruz and Madre Castillo can be considered two very different women of two very different times. Sor Juana only chose the convent because she did not wish to be intellectually repressed by a potential husband, whereas Madre Castillo chose the convent despite her family's opposition. However, there are similarities as well. For example, in their writings, both of them can be considered subversive because they transgressed the parameters that the Church permitted. In the biography of Madre Castillo, the author writes that she copied works of authors she admired, including Sor Juana. What do you think Madre Castillo admired about Sor Juana, and how do you believe Sor Juana's writings likely influenced her's?
ReplyDeleteIn the last part of "Peccatum Mutum", it talks about the clitoris and how sometimes it comes out or is thrust out. This reminds me of the readings we did at the beginning of the semester that have to do with the wetness of male and female reproductive parts and how females could turn into males if their parts fell out. In this specific article, it explains how some women used them as male parts and since "people believed it was a man's yard" these woman used it as an excuse or reason to have sex with other women. If that is the case, then what would explain males having sex with males? Why is their side not explored or explain? What is the fascination associated with woman on woman action (in today's society and then)? Grace Huang.
ReplyDeleteThe Abbess Madre Francisca Castillo definitely is an interesting person - she understood Latin which allows her to read and analyze the Bible, but because of the restriction on nuns reading the Bible at the time she is unable to fully express what she reads. First off, I don't understand: why it is that no one finds it strange that nuns, Brides of Christ, are not allowed to read the Bible in the vernacular? The article says that she "somehow learned Latin" which implies that not all nuns have learned Latin which means that not all nuns have read or are allowed to read the Bible.
ReplyDeleteSecondly, as a Bride of Christ, la Madre Castillo certainly embraced the material world - here's a picture of what the custodia would resemble: http://en.wikipedia.org/wiki/File:Koeln_monstranz_im_Domschatz.jpg ; which makes me wonder how Madre Castillo has managed to obtain and maintain her position as abbess of the convent. The book says that her tactics may have been heavy handed, but it seems that the real incentive to keep her there was her natural ability to maintain the abbey's financials - until today, I just assumed that abbeys were handsomely funded by the church, but the book states that the convent was on the verge of bankruptcy. What happens when a convent goes bankrupt? How would they address the issue of earthly matters such as finance impeding the progress of something holy such as a nunnery?
Peccatum Mutum (Latin) for: Sodomy, the Secret Sin
ReplyDeleteQuestions:
“ …There are other forbidden degrees introduced by the sole authority of the Church, without whose law incest would not be brought in. Since we do not, therefore, find it sanctioned by any canonical law, that Sodomitical connexion between relations is incestuous, it is not so; consequently there might be introduced a sin of another species, which ought necessarily to be explained in confession.”
How do you explain that incest was not punishable sin but sodomy was? If the main purpose of any sexual act during that time was procreation, do you think that incest was allowed because it had the same type of purpose, procreating and maintaining wealth within one family?
In the text, the author says that sodomy is more frequent among men, but the blame falls on women for spreading it first. “Women first spread Sodomitical wickedness over the earth.” How do you feel about this statement?
I thought the "wedding" imagery in Immodest Acts to be a particularly interesting way to perceive the Bride of Christ role that many medieval women we have read about over the course of the semester sought. Why did a nun like Benedetta, whose vows excluded her from the institution of marriage, seek a union with Jesus? What does this suggest about the power structures that medieval women experienced both within marriage and in society as a whole?
ReplyDeleteIn the article Peccatum Mutum (The Mute Sin Sodomy), the author mentions that "whence the Confessor's mind becomes confused and perplexed in trying to discern their crime, that is whether pollution or Sodomy; if pollution, he can absolve them; if Sodomy, he can not, this being a reserved case" (50). If individuals were unable to detect the difference between what they considered pollution and sodomy, how well were they able to fairly punish these supposed crimes? It was hard to determine the extent to which pollution goes and sodomy begins because they did not fully understand the concept of female sodomy. If this was the case, why were women blamed for spreading the "wickedness" of sodomy on the Earch from which males followed?
ReplyDeleteSo, in "Her Life" by Mother Francisca Josefa de la Concepcion de Castillo, she keeps referring to the "enemy", is this the devil/sin? Also, what is the difference between other nun's and the other nun's girlfriends? Also, did she like other women? And, if not, why did other women like her?
ReplyDeleteAs we've discussed in class, many of the more pious nuns were encouraged to write about their daily experiences. In these readings, it seems as if these women wrote about the relationships between the nuns in the convents. If these were read during/after the nun's life, why was nothing done to try to "rectify" the situation? If it was a sin, why did the convent allow it to continue?
ReplyDeleteFrancisca Castillo was a fascinating person who discovered how to work around the gender 'system' and learned latin so that she could both read the bible and write about it. This not only brings up the issue of why women were not allowed to read the bible in the first place, but also how did they come to know its teachings? Who informed the women of a convent about the bible, just a single male figure of the church? There was clearly women who educated each other about the teachings of the bible, but was this frowned upon as well? Also, why were her parents so against her joining a convent, aside from the fact that it would not help them financially at all?
ReplyDeleteIn Peccatum Mutum, it talks about the clitoris which sometimes "grows so big that it erects like a man's yard." This reminds of the article on intersex babies and determining the person's gender based on the size of the clitoris. It also mentions when the "clitoris of a most respectable nun suddenly burst out" and the "mentule...broke out" in androgynuses. These anecdotes remind me of the story about the nun who transmutes into a man. Did people in that era have a good understanding of hermaphrodites and intersex people? Were they influenced by articles written by Ambroise Pare? How does this article compare to earlier readings?
ReplyDeleteIn the story about two nuns who had an immoral relationship in the convent, the story seems to lead the reader to assume that the nature of their relationship was a sexual one, and this would be why the relationship offended christ. However by the end of the story, no sexual relationship is explicitly stated. Their late night talks and "frank opinions" are the only thing that caused unrest, which asks is the convent so scared of inter-nun sexual relationships they will fight even close friendships between nuns? For them to be so concerned over this close relationship turning sexual, how often are nuns caught having lesbian relationships in convents such as these? Also, does stopping the physical act of the relationship really stop the sexual thoughts that the nuns have, and isnt this what the church should really be worried about?
ReplyDeleteIn In Her Life, an expert of a journal entry written by Mother Francisca Josefa de la Concepcion de Castilla is given. Something that I question about is that if she honestly believes the "enemy", aka the devil or the great sinner, is the one causing her severe battles? Is this something she, as well as other nuns or women in convents made up in order to act how they were expected to? Or did they truly believe they were being tortured by the devil, and the enemy. Who instilled these ideas within them that that is typical? because it seems to be a great theme among women in convents at this time, yet for some reason hard to believe or at least understand.
ReplyDeleteIn Her Life, Mother Francisca Josefa discusses how the other nuns would torment her and become jealous when she read about "particular friendships" because they thought she was trying to steal their girlfriends. I am wondering what the definition of girlfriend is here? Would someone become jealous of only a friend? Why would the nun bring up girlfriends and "particular friendships" in the same line without trying to make some connection?
ReplyDelete