El artículo, además de poner en evidencia cómo la reforma de Teresa de Jesús hay que ponerla en relación, antes de con las indicaciones del Concilio de Trento, con las corrientes espirituales españolas de los siglos XV y XVI, muestra la coincidencia entre los principios de la reforma teresiana y el itinerario por ella delineado para llegar a la unión con Dios. En la circularidad de amor, despego, humildad y pobreza, Teresa señala las etapas fundamentales de ese recorrido. En particular, Teresa especifica en esta última virtud el camino que solo conduce a Dios. En efecto, la pobreza, es el bien que encierra en sí todos los bienes, otorga un dominio universal y hace dueños de todos los bienes de la tierra, porque los desprecia todos. En otros términos, como Teresa afirma en una poesía suya, titulada significativamente Hacia la patria, «la pobreza es el camino».
Other than highlighting how the reform of Teresa of Jesus is to be put in relation not just with the indications of the Council of Trent but, first and foremost, with the reformist spiritual movements existing in Spain in the 15th and 16th centuries, this contribution also shows how the principles of the Teresian reform coincide with the mystic itinerary she outlined to reach union with God. Teresa identifies the fundamental stages of this path in the virtues of love, detachment, humility and poverty. In particular, Teresa identifies in the latter virtue the only path that leads to God. As a matter of fact, poverty is the good that contains within all that is good in the world, conferring a universal dominion and making us masters over everything in the world, as in fact, it makes us despise it. In other terms, as stated by Teresa in one of her poems, bearing the significant title of Hacia la patria, “La pobreza es el camino”.
Il contributo, oltre a mettere in evidenza come la riforma di Teresa de Jesús debba essere messa in relazione, ancor prima che con le indicazioni del Concilio di Trento, con le correnti spirituali riformiste spagnole del XV e XVI secolo, mostra la coincidenza tra i principi della riforma teresiana e l’itinerario mistico da lei delineato per giungere all’unione con Dio. Nella circolarità di amore, distacco, umiltà e povertà, Teresa individua le tappe fondamentali di tale percorso. In particolare, Teresa individua in quest’ultima virtù il solo sentiero che conduce a Dio. La povertà, infatti, è quel bene che racchiude in sé ogni bene, conferisce un dominio universale e rende padroni di tutti i beni della terra, perché tutti ce li fa disprezzare. In altri termini, come Teresa afferma in una sua poesia, significativamente intitolata Hacia la patria, «la pobreza es el camino».
Itinerario espiritual y Reforma en Teresa de Jesús
LANGELLA, SIMONA
2015-01-01
Abstract
Other than highlighting how the reform of Teresa of Jesus is to be put in relation not just with the indications of the Council of Trent but, first and foremost, with the reformist spiritual movements existing in Spain in the 15th and 16th centuries, this contribution also shows how the principles of the Teresian reform coincide with the mystic itinerary she outlined to reach union with God. Teresa identifies the fundamental stages of this path in the virtues of love, detachment, humility and poverty. In particular, Teresa identifies in the latter virtue the only path that leads to God. As a matter of fact, poverty is the good that contains within all that is good in the world, conferring a universal dominion and making us masters over everything in the world, as in fact, it makes us despise it. In other terms, as stated by Teresa in one of her poems, bearing the significant title of Hacia la patria, “La pobreza es el camino”.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.