Violence and victim souls : Exploring the connection of gender-based violence, beatification, and Christian theology of suffering
(2023) International Colloquium Feminine Mysticism in Portugal- Abstract
- Commencing from the question “what makes mysticism feminine?” (a medical-historical conception of female bodies being receptive to some forms of mystical experiences? following an idea of gendered embodiment, a specific feminine spiritual corporeality?), the presence of forms of violence preceding the beatification or sanctification of women as victim souls caught my attention.
Examples like Laura Vicuna, Maria Goretti, or the mystic Alexandrina Maria da Costa, show that gender-based violence, such as rape, attempted rape, domestic abuse, or lifelong physical impairment as the result of fleeing from such violence are inherent, but not apparent parts of the narratives. This trope can be found already in Byzantine hagiography (Á. Narro... (More) - Commencing from the question “what makes mysticism feminine?” (a medical-historical conception of female bodies being receptive to some forms of mystical experiences? following an idea of gendered embodiment, a specific feminine spiritual corporeality?), the presence of forms of violence preceding the beatification or sanctification of women as victim souls caught my attention.
Examples like Laura Vicuna, Maria Goretti, or the mystic Alexandrina Maria da Costa, show that gender-based violence, such as rape, attempted rape, domestic abuse, or lifelong physical impairment as the result of fleeing from such violence are inherent, but not apparent parts of the narratives. This trope can be found already in Byzantine hagiography (Á. Narro 2018). How should we make sense of this pattern? Firstly, the examples make it necessary to focus our research on the body as such (C. Bynum 1995). But the violated or nearly violated bodies are spiritually transformed afterwards. The soul does not gain greater distance to God, but greater closeness. Secondly, asking provocatively: is such suffering necessary to for mystical experiences? Are these cases part of cultural-historical patriarchal framings? Or do they carry liberating potential, when understood as the redirection of suffering? Can these narratives then be read as strategies of feminist resistance? And thirdly, considering criticism of liberation theologians: which effect do these explorations have on understanding Christian theology? (Less)
Please use this url to cite or link to this publication:
https://lup.lub.lu.se/record/8eaa96e2-c296-472f-a35d-2036ed0ea245
- author
- Minnemann, Mariette Frieda Anita LU
- organization
- publishing date
- 2023-10-10
- type
- Contribution to conference
- publication status
- unpublished
- subject
- keywords
- Victim Souls, Female Saints, Byzantine theology, Philosophy of Feminism, Female Mystics, Female Mysticism, Body, Catholic Theology, Comparative approach, domestic abuse, Domestic violence, victimhood, demons, beatification, sanctification, Byzantine hagiography, Portuguese
- conference name
- International Colloquium Feminine Mysticism in Portugal
- conference location
- Porto, Portugal
- conference dates
- 2023-10-09 - 2023-10-10
- language
- English
- LU publication?
- yes
- additional info
- Paper presentation at the conference "Female Mysticism in Portugal", Medieval & Early Modern Philosophy, Insitute for Philosophy, University of Porto (9th-10th October 2023)
- id
- 8eaa96e2-c296-472f-a35d-2036ed0ea245
- date added to LUP
- 2023-11-27 15:00:04
- date last changed
- 2025-04-04 14:11:29
@misc{8eaa96e2-c296-472f-a35d-2036ed0ea245,
abstract = {{Commencing from the question “what makes mysticism feminine?” (a medical-historical conception of female bodies being receptive to some forms of mystical experiences? following an idea of gendered embodiment, a specific feminine spiritual corporeality?), the presence of forms of violence preceding the beatification or sanctification of women as victim souls caught my attention.<br/>Examples like Laura Vicuna, Maria Goretti, or the mystic Alexandrina Maria da Costa, show that gender-based violence, such as rape, attempted rape, domestic abuse, or lifelong physical impairment as the result of fleeing from such violence are inherent, but not apparent parts of the narratives. This trope can be found already in Byzantine hagiography (Á. Narro 2018). How should we make sense of this pattern? Firstly, the examples make it necessary to focus our research on the body as such (C. Bynum 1995). But the violated or nearly violated bodies are spiritually transformed afterwards. The soul does not gain greater distance to God, but greater closeness. Secondly, asking provocatively: is such suffering necessary to for mystical experiences? Are these cases part of cultural-historical patriarchal framings? Or do they carry liberating potential, when understood as the redirection of suffering? Can these narratives then be read as strategies of feminist resistance? And thirdly, considering criticism of liberation theologians: which effect do these explorations have on understanding Christian theology?}},
author = {{Minnemann, Mariette Frieda Anita}},
keywords = {{Victim Souls; Female Saints; Byzantine theology; Philosophy of Feminism; Female Mystics; Female Mysticism; Body; Catholic Theology; Comparative approach; domestic abuse; Domestic violence; victimhood; demons; beatification; sanctification; Byzantine hagiography; Portuguese}},
language = {{eng}},
month = {{10}},
title = {{Violence and victim souls : Exploring the connection of gender-based violence, beatification, and Christian theology of suffering}},
year = {{2023}},
}