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By Mary Dunn

Marie de l'Incarnation (1599 - 1672), popular French mystic and founding father of the Ursulines in Canada, deserted her son, Claude Martin, whilst he was once a trifling 11 years previous to commit herself thoroughly to a consecrated non secular existence. In 1639, Marie migrated to the suffering French colony at Quebec to chanced on the 1st Ursuline convent within the New international. Over the process the subsequent thirty-one years, the relationship Read more...

summary: Marie de l'Incarnation (1599 - 1672), well known French mystic and founding father of the Ursulines in Canada, deserted her son, Claude Martin, whilst he used to be an insignificant 11 years outdated to commit herself thoroughly to a consecrated spiritual existence. In 1639, Marie migrated to the suffering French colony at Quebec to discovered the 1st Ursuline convent within the New global. Over the process the following thirty-one years, the connection among Marie and Claude might take form through a trans-Atlantic correspondence during which mom and son shared recommendation and information, issues and anxieties, and joys and frustrat

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Additional resources for From mother to son : the selected letters of Marie de l’Incarnation to Claude Martin

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83 Admittedly, littéraire du sentiment religieux en France depuis la fin des guerres de religion jusqu’à nos jours, vol. 2, tome 6 (Grenoble: J. Millon, 2006), 727–9; and María-Paul del Rosario Ariadzola, La Connaissance spirituelle chez Marie de l’Incarnation: “la Thérèse de France et du Nouveau monde” (Paris: Cerf, 1989), 368. 78. Letter 195. 79. Letter 153. 80. Letter 267. 81. Certeau, Mystic Fable, 103; cited in Sylvie Robert, “La relation indicible,” in L’Itinéraire mystique d’une femme: Rencontre avec Marie de l’Incarnation, ursuline, ed.

See also Davis, Women on the Margins, 63–139. 66. Letter 80. 67. See Claire Gourdeau, Les délices de nos coeurs: Marie de l’Incarnation et ses pensionnaires amérindiennes, 1639–1672 (Sillery, QC: Septentrion, 1994), 74–84. Gourdeau argues that although all instances of cultural contact necessarily implicate some degree of reciprocity, the Ursulines’ Amerindian students tended to adapt to the French way of life more than the other way around, at least in part because the isolation of the cloister allowed the Ursulines to recreate, more or less, the conditions of European culture and society within the convent.

It would seem on the basis of a plain reading 107. Davis, Women on the Margins, 103. 108. Letter 143. Repeatedly, throughout the correspondence Marie subordinates her biological relationship to Claude to a spiritual one. See also Letter 109. 109. Letter 109. 110. Letter 188. Marie’s interpretation of her relationship with Claude as, in effect, a Trinitarian one draws attention to (and was, perhaps, informed by) the centrality of the Trinity in her own interior life. For an analysis of the Trinitarian focus of Marie’s spirituality, see Ghislaine Boucher, “À la rencontre d’une théologienne d’’expériences,’ ” in Femme, mystique et missionnaire, ed.

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