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father of the Ursulines in Canada, deserted her son, Claude Martin, whilst he was once an insignificant 11 years outdated to commit herself thoroughly to a consecrated spiritual lifestyles. In 1639, Marie migrated to the suffering French colony at Quebec to came upon the 1st Ursuline convent within the New international. Over the process the subsequent thirty-one years, the relationship among Marie and Claude may take form via a trans-Atlantic correspondence within which mom and son shared recommendation and suggestions, issues and anxieties, and joys and frustrat. 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father of the Ursulines in Canada, deserted her son, Claude Martin, while he used to be an insignificant 11 years outdated to devote herself thoroughly to a consecrated spiritual lifestyles. In 1639, Marie migrated to the suffering French colony at Quebec to came upon the 1st Ursuline convent within the New international. Over the process the following thirty-one years, the connection among Marie and Claude may take form via a trans-Atlantic correspondence during which mom and son shared recommendation and suggestions, issues and anxieties, and joys and frustrat
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Extra resources for From mother to son : the selected letters of Marie de l’Incarnation to Claude Martin
See Henri Brémond, Histoire 26 fro m mot her to son Closely connected to Marie’s emphasis on the experience of mysticism, is her repeated insistence on the inexpressibility of such experience—de Certeau’s l’indicible. ”78 Indeed, Marie’s inability to express her spiritual experiences only intensified as she aged. ”81 The letters from mother to son for example, as Paul-Eugène Couture points out, abound with oxymoron, a recognized characteristic of mystical language. 83 Admittedly, littéraire du sentiment religieux en France depuis la fin des guerres de religion jusqu’à nos jours, vol.
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. Brodeur, 119–26. Introduction 35 of the letters—which repeatedly identify Claude as “my very dear and beloved son” and Marie as Claude’s “very affectionate mother”—that Marie’s relationship with Claude was, from the beginning, marked by a consistent and sincere maternal affection.
Indeed, whether conceived of as ignoble brute or noble savage, the Amerindian of Marie’s correspondence permits the condition of alterity against which an articulation of French identity takes shape. Marie’s letters dramatize, in other words, a separation between self and other that discursively produces the identity of the self by means of an articulation of difference from the other. 64 To this colonial discourse bifurcated between images of the indigenous American as noble savage and ignoble brute, Marie contributes an especial 60.