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Proving Stigmata: Antonio Daza, Saint Francis of Assisi and Juana de la Cruz

Published online by Cambridge University Press:  16 June 2016

Cordelia Warr*
Affiliation:
University of Manchester
*
*Art History and Visual Studies, University of Manchester, Oxford Rd, Manchester, M13 9PL. E-mail: [email protected].

Abstract

The Franciscan Antonio Daza, a native of Valladolid, published his Historia de las llagas de nuestro seráfico padre San Francesco in 1617. He intended to demonstrate that the stigmata of Francis of Assisi were miraculous and unique. Daza referred to Juana de la Cruz (d. 1534), a Poor Clare, whom he identified as providing evidence of the veracity of Francis's stigmata in her sermons, which had been collected by one of the nuns in her convent in a manuscript known as El Conhorte. Juana's sermons were defended as divinely inspired and thus her defence of the miracle of Francis's stigmata was regarded as based on information received directly from God. Yet Juana herself had, according to another work by Daza, the Historia, vida y milagros, éxtasis y revelaciones de la bienaventurada virgen Santa Iuana de la Cruz (first published in 1610) received painful marks on her hands and feet in 1524. This paper will consider the tensions evidenced in Daza's work and his tactics in attempting to demonstrate the unique nature of the stigmata of Francis of Assisi whilst at the same time apparently acknowledging a similar miracle experienced by Juana de la Cruz.

Type
Research Article
Copyright
Copyright © Ecclesiastical History Society 2016 

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References

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17 Daza, Historia de las llagas, fols 1r–14v.

18 ‘[Q]ue fue merced tan singular la que Dios hizo al Serafico Padre san Francisco en darle sus sacratissimas llagas, que no tiene semejante’: ibid., fol. 1v.

19 ‘[U]n milagre estupendo’ (St Bonaventure), ‘singular y grade milagro’ (Pope Alexander IV), ‘milagro immenso’ (Cardinal Baronio), ‘singular maravilla, y casi el mayor de todos los prodigios de Dios’ (Cardinal Bellarmino), ‘entre los milagros grandes de nuestra Fè, tiene el principal lugar la impression de las llagas de nuestro Padre S. Francisco’ (Roberto Caracciolo): ibid., fols 1v–2r. For more information on Caracciolo and the stigmata of St Francis, see Muessig, Carolyn, ‘Roberto Caracciolo's Sermon on the Miracle of the Stigmatization of Saint Francis of Assisi’, Anuario de estudios medievales 42 (2012), 7793CrossRefGoogle Scholar.

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33 Daza, Historia de las llagas, fol. 37r–47v.

34 García de Andrés, El Conhorte, 1: 78–80, notes that El Conhorte was written towards the end of the period of thirteen years from 1508 during which Juana preached. Precise dates for the individual sermons cannot be ascertained.

35 Ibid., fols 39v–40r.

36 Ibid., fols 57r–64r.

37 Ibid., fol. 62v.

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45 Daza, Historia de las llagas, fol. 64r, provides a considerably abbreviated version of the material provided in the Libro del Conhorte; for the full text, see García de Andrés, El Conhorte, 2: 1248–9 (§14).

46 Ibid. 1244 (§5).

47 Ibid. 1245–6 (§8).

48 Surtz, Guitar of God, 45–6; García de Andrés, El Conhorte, 2: 1245 (§7).

49 Boon, ‘Mother Juana de la Cruz’, 127–8.

50 Daza, Historia, vida y milagros, fol. 72. Umiltà of Faenza (d. 1310) was also credited with being able to speak in Latin despite never having studied the language: see Musessig, Carolyn, ‘Prophecy and Song: Teaching and Preaching by Medieval Women’, in Mayne Kienzle, Beverly and Walker, Pamela J., eds, Women Preachers and Prophets through Two Millennia of Christianity (Berkeley, CA, 1998), 146CrossRefGoogle Scholar–58, at 148.

51 Daza, Historia, vida y milagros, fols 22r–23r.

52 Ibid., fol. 24r.

53 Haliczer, Between Exaltation and Infamy, 133. On painful penitential practices carried out by male and female Spanish mystics, see Flynn, Maureen, ‘The Spiritual Uses of Pain in Spanish Mysticism’, Journal of the American Academy of Religion 64 (1996), 257CrossRefGoogle Scholar–78.

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55 ‘[D]el tamaño de un real de plata, de color de rosas muy frescas, y coloradas; y de la propria figura y color correspondian igualmente en los empyenes y plantas de los pies, y de las manos’: Daza, Historia, vida y milagros, fol. 77v.

56 Ibid., fols 77r–78v.

57 Ibid., fols 76v–77r.

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