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Between the Middle Ages and modern times there was in Castile a phenomenon of feminine prophetism with great public impact. Among its main exponents are two tertiaries, the Dominican Mary of Santo Domingo and the Franciscan Juana de la Cruz. Both women incarnated the word of God in a particular way. We will analyze the communication systems that these women used to be heard trying to evaluate the weight of orality and writing in a moment of change from an oral culture to a "civilization of writing" because some important aspects of its prophetic announcement are found here. En la transición de la Edad Media a la Moderna se dio en Castilla un fenómeno de profetismo femenino con gran repercusión pública. Entre sus principales exponentes destacan dos terciarias, la dominica María de Santo Domingo y la franciscana Juana de la Cruz. Ambas encarnaron la palabra de Dios de forma peculiar. Analizamos aquí los sistemas comunicativos que emplearon para hacerse oír intentando valorar el peso de la oralidad y de la cultura escrita en el momento de cambio de una cultura oral a una “civilización del escrito” por entender que aquí radican algunos aspectos importantes de su anuncio profético.
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Mother Juana de la Cruz (1481-1534), abbess of a Clarisan convent outside Toledo, Spain, preached publically for thirteen years, putatively channeling Jesus’ voice through her raptured body. This chapter argues that Juana’s blend of apocalyptic genres was a forerunner of the “Marian apocalyptic” described by E. Ann Matter for the 20th century. This genre of private Marian apparitions designated the seer, Juana, as authoritative, yet disseminated apocalyptic material through publically preached visions of the otherworld. Not only did these visions interweave interpretations of apocalyptic symbols with discussions of the fate of individual souls, but Mary herself was presented as an active agent in the otherworld, not simply interceding with Jesus but engaging the devil in battle. I argue that Mary as apocalyptic figure rather than apparitional message-bearer would have resonated strongly with Juana’s Iberian audience, as not only had Mary long been a focal point of devotion during reconquest on the peninsula, but Castilian leaders attempting at establishing an empire in the New World frequently justified their endeavors through apocalyptic rhetoric.
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