![]() ![]() ![]() In this issue of the Jornal Brasileiro de Pneumologia (Brazilian Journal of Pulmonology), Piovesan et al.(5) present the results of a study that reaffirms the usefulness of serial measurement of peak expiratory flow (PEF) in the emergency treatment of adults and teenagers with asthma, demonstrating that the PEF measured at fifteen minutes after the initiation of treatment is a good prognostic marker of the outcome of the attack, which was evaluated by a second PEF measurement at four hours after the first bronchodilator inhalation. In the second part, I try to identify what we understand by the Conorte or, in other words,what we know and do not know about its collective writing, compilation, and use by the community of the Convent of Santa María de la Cruz.In asthma, poor perception of the severity of the obstructive phenomena may deceive some patients,(1-2) creating a risk of asphyxia due to lack of appropriate treatment.(3) Inaccurate perception of the severity also deceives physicians, as we have demonstrated in a study of outpatients with moderate to severe asthma.(4) In the first part of the paper therefore, I present the two different manuscripts that include Juana’s sermons and revisit their implications in the history of Juana’s canonization process in order to address certain codicological, philological and ideological issues that need to be urgently re-considered before a hermeneutic reading of the text can take place. I would like to offer some preliminary reflections on the material evidence of this case in order to highlight specifically the need for a re-evaluation of the codices containing the Conorte and also of the discourse containing the actual words uttered by Juana. ![]() If all goes according to plan, this will culminate in both the first critical edition of the text and a monograph on the transcription and collection of her sermons. ![]() This article constitutes a first effort to organize the materials, reflections and unresolved questions that have emerged from my recent years of study of Juana de la Cruz and the Conorte. Finally, I address the passages in which the hagiographer(s) discuss(es) the sense of belonging to the Franciscan order rather than the Dominicans, and the mystical figure of Francesco d’Assisi as a founder, guide, and exemplar. I first discuss the narrative of the convent’s foundation and then examine the penitential identity of the community, highlighting the inspiration that Juana’s hagiography takes from the infancy of Caterina da Siena, as described in the Legenda maior by Raimondo da Capua, and analyzing to what extent the represented penitential practices related to the imitatio Christi reflect a Franciscan Tertiary identity in opposition to a Dominican one. I argue that Vida y fin constitutes an account that was collectively written inside the walls of the enclosure that can help us understand themes, motifs, and symbolic Franciscan elements that were essential for the self-definition of its original textual community. 1534), examining it as a chronicle that narrativizes the origins and reform of a specific religious community in the Castile of the Catholic Monarchs. In this article, I study in depth the first vita of the Franciscan Tertiary abbess Juana de la Cruz (Vida y fin de la bienaventurada virgen sancta Juana de la Cruz, written c. ![]()
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