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A santidade feminina no Portugal medieval : os usos do corpo
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O objetivo deste trabalho consiste em perceber como é que a mulher criou a sua particular forma de piedade através dos usos do seu corpo nas práticas da devoção. Para isso, começamos por fazer um percurso pela vida religiosa no Portugal medieval, mostrando como em consequência de reformas dogmáticas de origem política, referentes a questões de alma-corpo, surgiram novas tendências na prática da religiosidade, e paralelamente assistiu-se a uma entrada volumosa da mulher na esfera religiosa com a propagação de novas ordens religiosas mendicantes, o que resultou em novos paradigmas de santidade feminina. Depois de submetermos a análise e a crítica a nossa principal fonte, a fonte hagiográfica, examinamos o material hagiográfico das vitae das mártires Máxima e Júlia, Santa Iria, Santa Senhorinha, beatas Teresa, Sancha e Mafalda, Rainha Santa Isabel, Santa Joana Princesa, D. Constança de Noronha e Santa Beatriz da Silva, estabelecendo uma comparação com os referidos paradigmas de santidade e com estudos acerca da mulher e do corpo na Idade Média. Por fim, demonstramos como foram importantes, para estas mulheres, a perceção do corpo como veículo para a salvação, a relação deste corpo com o corpo de Jesus (e subsequentemente a imitatio Christi), a preservação da castidade, as práticas ascéticas do jejum e da mortificação corporal, a devoção à Eucaristia e a relação com a comida.
This work seeks to explore how women created their own particular form of piety through the many uses of their body in devotional practices. To achieve this, we start on a journey along Portugal medieval religious life, demonstrating how in consequence of dogmatic reforms of political origin, which dealt with soul-body issues, new tendencies in the practice of religiosity emerged, and alongside them there was a substantial entry of women into the religious sphere also due to the spread of new mendicant religious orders, which resulted in new paradigms of female holiness. After putting our main source, the hagiographic one, under analysis and review, we will follow up with the examination of the hagiographic material of the vitae of the martyrs Máxima and Júlia, Saint Iria, Saint Senhorinha, blessed Teresa, Sancha and Mafalda, Queen Saint Isabel, Princess Saint Joana, D. Constança de Noronha, and Saint Beatriz da Silva, while establishing a comparison with the said paradigms of sanctity as well as with studies about women and the body in the Middle Ages. At last, we will prove how important it was, for these women, the perception of the body as a conduct for salvation, the relationship of the said body with the body of Jesus (and the ensuing imitatio Christi), the virtue of chastity, ascetic practices such as fasting and bodily mortification, devotion to the Eucharist and finally their relationship with food.
This work seeks to explore how women created their own particular form of piety through the many uses of their body in devotional practices. To achieve this, we start on a journey along Portugal medieval religious life, demonstrating how in consequence of dogmatic reforms of political origin, which dealt with soul-body issues, new tendencies in the practice of religiosity emerged, and alongside them there was a substantial entry of women into the religious sphere also due to the spread of new mendicant religious orders, which resulted in new paradigms of female holiness. After putting our main source, the hagiographic one, under analysis and review, we will follow up with the examination of the hagiographic material of the vitae of the martyrs Máxima and Júlia, Saint Iria, Saint Senhorinha, blessed Teresa, Sancha and Mafalda, Queen Saint Isabel, Princess Saint Joana, D. Constança de Noronha, and Saint Beatriz da Silva, while establishing a comparison with the said paradigms of sanctity as well as with studies about women and the body in the Middle Ages. At last, we will prove how important it was, for these women, the perception of the body as a conduct for salvation, the relationship of the said body with the body of Jesus (and the ensuing imitatio Christi), the virtue of chastity, ascetic practices such as fasting and bodily mortification, devotion to the Eucharist and finally their relationship with food.