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1
Cotter, Francis J. McKelvie Roberta A. "The Friars Minor in Ireland from their arrival to 1400." St. Bonaventure, N.Y. : Franciscan Institute, St. Bonaventure University, 1994. http://catalog.hathitrust.org/api/volumes/oclc/30831883.html.
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Villela, Clarisse Martins. "Hospícios da Terra Santa no Brasil." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-11092015-095356/.
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Neste trabalho são estudados os hospícios da Terra Santa que vêm a ser hospedarias para religiosos franciscanos que percorriam vilas e cidades arrecadando esmolas para a conservação dos Lugares Santos da Palestina. Partindo da etimologia da palavra hospício, percorreu-se sua variação semântica ao longo do tempo. Compreendida a pertinência dos hospícios à estrutura física monástica, foram consultados dicionários dos séculos XVIII e XIX para um melhor entendimento do objeto de estudo no seu tempo.A partir deste ponto, toma-se como objetivo geral o estudo das casas da ordem franciscana. São abordados aspectos como a organização da custódia para coletar as esmolas necessárias à missão dos frades menores na Terra Santa e ao empreendimento de obras sociais naquele território. Esse trabalho beneficente inclui o acolhimento aos peregrinos católicos em hospícios, cuja arquitetura aqui se desvela. Voltando-se para o ocidente, é estudado o hospício lisboeta, em particular seu projeto, os arquitetos e mestres que nele trabalharam e as modificações e reconstruções por que passou. A distribuição dos esmoleres em Portugal continental, ilhas e conquistas, abrangendo quatro continentes, demandou a construção de hospícios e de celas em conventos franciscanos. Nessa produção arquitetônica se detém com minúcia. Tendo em vista o objetivo específico da tese, são estudados os hospícios da Terra Santa no Brasil, com ênfase ao hospício de Ouro Preto. São analisadas as circunstâncias de instalação dos hospícios no Brasil colônia, e o que ocorreu com essas casas após a independência. São estudados, desde sua implantação até os registros mais recentes encontrados, os hospícios que existiram nas seguintes localidades: Salvador, Ouro Preto,Recife, Rio de Janeiro, Sabará, São João del-Rei, Diamantina, Pirenópolis e Cidade de Goiás. Identificou-se um programa de necessidades comum entre os hospícios destinados aos esmoleres. Para isto, foram utilizadas informações trazidas por livros referentes à arquitetura franciscana, por algumas publicações específicas sobre hospícios franciscanos, como também, por fontes primárias. Além dessas descrições textuais, as análises se basearam em desenhos e no único exemplar remanescente no Brasil, que permitiu o estudo in loco. O status quo de conhecimentos sobre os hospícios na acepção de casas religiosas alcança um patamar bastante elevado com os resultados aqui apresentados.<br>Herein are presented the results of a study of the hospices of the Holy Land which offered lodging for the franciscan priests who traveled through villages and cities collecting donations for the conservation of the Palestine\'s sacred possessions. For a start, the etymology of the word hospice has varied its semantics along the years. Herein, it is defined as a monastic physical structure that lodged pilgrims during their travels. To arrive at this definition, dictionaries from the eighteenth and nineteenth centuries were consulted to better understand the object under study in its context. This led to the overall objective of this study which is the study of the franciscan hospices. Aspects, such as organizing the collection of donations that was necessary for the mission of the priests in the Holy Land and the realization of social works in the territory, are approached. These works of charity included the lodging of catholic pilgrims in the hospices, whose architecture is herein described. Regarding the hospices in the East, the study of the Lisbon hospice is presented, which includes its project, architects and supervisors who have worked therein, and the modifications and reconstructions that occurred. The distribution of the donations in the Portuguese homeland, islands and colonies involved four continents which required the construction of hospices, as well as lodgings in Franciscan convents. This architectural production came to a halt with minutia. As such, the specific objective of this thesis is the study of the hospices of the Holy Land here in Brazil, with emphasis on an hospice in Ouro Preto, Minas Gerais. Herein are analyzed the circumstances that generated the installation of hospices in colonial Brazil, as well as what occurred with these buildings after Brazil\'s independence. These are studies of their implantation through the most recent registers found for the hospices that existed in the following localities: Salvador, Ouro Preto, Recife, Rio de Janeiro, Sabará, São João del Rei, Diamantina, Pirenópolis and Cidade de Goiás. Identified was a program of a common need among the hospices destined to receive the donations. To achieve this, the information presented in books referring to Franciscan architecture, specific publications dealing with franciscan hospices and primary sources were used. Besides these textual descriptions, the analysis was also based on drawings and inspection of the only remaining example in Brazil, which permitted a study in-loco The status quo of the knowledge about the hospices for the purpose of lodging the clergy attains a relatively high level with the results herein presented.
3
Armstrong, Megan Cathleen. "The Franciscans in Paris, 1560-1600." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ35101.pdf.
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Furniss, Emma Louise. "The Franciscans in Aragon, c. 1500-1558." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402757.
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Ertl, Thomas. "Religion und Disziplin : Selbstdeutung und Weltordnung im frühen deutschen Franziskanertum /." Berlin New York de Gruyter, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2774734&prov=M&dok_var=1&dok_ext=htm.
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Herbst, Robert M. "Legal provisions for evangelical poverty in the Order of Friars Minor Conventual, 1206-1260." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Surufka, Michaels G. "Franciscans at the United Nations toward an ethic /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Deptula, Richard. "Polish immigrants, Conventual Franciscans, and Franciscan Sisters of St. Joseph Corpus Christi Roman Catholic Church, Buffalo, New York, 1898-1939 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Erni, Francis D. "Franciscan spirituality and scripture." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Brandão, João Bosco Ferreira. "Os franciscanos e o poder régio em Portugal no século XV: a oficialização da assistência no reinado de D. João II (1438-1445)." Universidade Federal de Goiás, 2013. http://repositorio.bc.ufg.br/tede/handle/tede/3751.
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Previous issue date: 2013-04-12<br>Outras<br>The intention of this research is to expose the political and assistencialist relations that
occurred between the Franciscan Order and the king of Portugal D. João II (1481-1495).
The geographic field of analysis is Portugal. The period of time is the fifteenth century.
We used hagiographic and laic sources and a specific bibliography to help us
understand the goal proposed above. We positively established that the relations
between Franciscans and the Portuguese kings started when the friars arrived in
Portugal during D. Afonso II’s reign (1211-1223). After a short period of time the
Portuguese monarchy and the friars became closer and the Franciscans began to enjoy a
better position than the other Mendicant Orders inside the Court. The social and
economic context of the period shows the increase of poverty and the development of
the cities. On this scenario the Franciscans became a reference on the treatment of the
poor with their assistencialism and charity work. Supported by the Misericórdias
system that involved hospitals, gafarias, asylums and fraternal groups the Franciscan
Order expanded and helped beggars and indigents. This assistance aided to mitigate the
pressure created by the poverty and the social and economic differences. The friars
served as links between the sacred and profane because of their way of living. Their
charity practice served as a manner to reach eternal salvations. The individualized
aspects of their religious practice and their charisma and knowledge identified the
Franciscans with the needs and the historical context of the Portuguese medieval
society. In D. João II’s reign the Friars Minor had the chance to reach new levels of
political influence. During the production of royal testaments, the king had a Franciscan
by his side. We believe that the important decision to officialize the assistance through
the Hospital Real de Todos os Santos’ construction by the perfect prince was related to
the experience that the king had with the mendicant practices since his childhood. This
hospital was an important move and the beginning of a new paradigm that would be
followed by the rulers in the next centuries.<br>A intenção da presente dissertação é expor as relações político-caritativas existentes
entre a Ordem Franciscana e D. João II (1481-1495). O campo geográfico de análise é
Portugal com um recorte temporal que nos leva ao final do século XV. Analisamos
fontes documentais hagiográficas e laicas, além de uma bibliografia específica na busca
pelo esclarecimento do objetivo proposto. Constatamos em nossa pesquisa que as
relações entre os franciscanos e os reis portugueses datam de sua chegada em Portugal
durante o reinado de D. Afonso II (1211-1223). Com o tempo os laços entre a
monarquia lusitana e os frades menores tornaram-se mais estreitos e os últimos
passaram a frequentar a Corte com mais desenvoltura do que as outras Ordens presentes
em Portugal. Dentro do contexto de desenvolvimento urbano e aumento da população
empobrecida na Península os franciscanos tornaram-se uma referência de assistência e
caridade. Apoiados em um sistema de Misericórdias que envolvia hospitais, gafarias,
albergues e confrarias a Ordem Franciscana se expandiu realizando trabalhos que
serviam como fator lenitivo para a pressão exercida pela conflagrada disparidade
econômica. Por causa de seu modus vivendi, os menores foram elo entre o sagrado e o
profano, já que viam na caridade, uma ocasião de alcançar a salvação. Além do carisma
e da intelectualização de seus membros, a espiritualidade mendicante que propunha um
cuidado individualizado com o próximo se identificou com as necessidades impostas
pelo contexto histórico do fim do medievo lusitano. Com D. João II, os franciscanos
tiveram a chance de atingir novos patamares dentro do panorama político ao ponto de
estarem presentes na feitura de testamentos régios. Acreditamos que a importante
decisão do príncipe perfeito de oficializar a assistência através da construção do
Hospital Real de Todos os Santos esteve embasada em sua experiência com as práticas
caritativas mendicantes, já que as estas fizeram parte de sua vida desde tenra idade. Este
hospital foi um marco no reinado de D. João II e um indício do novo paradigma
administrativo que seria assumido pelos governantes nos séculos seguintes.
11
Franklin, Laura S. "A message hidden but always seen : the influence of the spiritual Franciscans on the works of Dante Alighieri." Connect to online version, 2007. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2007/249.pdf.
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Nogemane, Vumile. "A study of the first group of Friars Minor (Franciscans) in South Africa, c. 1932-1960." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1001859.
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In 1932, six Missionary Franciscan Friars from Bavaria came to South Africa at the invitation of Bishop Adalbero Michael Fleischer (1874-1963), a Mariannhill missionary in Natal. His vision was that they would establish a “Franciscan Family” there. Despite this invitation, the Friars were not welcomed by the Mariannhill community and went on to found the Mount Currie Prefecture (Diocese of Kokstad) in 1935. There the Franciscans became involved in the life of the ordinary people, who were otherwise abandoned by the government. Among other activities, they provided schools and gardens, and embarked on skills development projects for the youth. The Holy Cross Sisters - whose arrival in 1926 pre-dated that of the Friars - played a crucial role in these developments. From 1952, their educational work would be supplemented by the medical work of the Franciscan Missionaries of Mary Sisters. The arrival of Irish Franciscans (1946) and English Franciscans (1948) brought tensions and differing interpretations of the form that the vision should take. In addition, the Friars were men of their times and products of their particular backgrounds. For example, while some saw their African converts as equals, others were prejudiced against them. However, this thesis – the work of an “insider” to the faith and to the Order, argues that despite tensions and shortcomings, the settlement, and continuing presence, of the Franciscan Friars and Sisters in the Eastern Cape was an eventual realization of Bishop Fleischer’s vision, even though in a slightly different manner from the original ideal. In the early nineteen sixties a new and powerful spirit invaded the Catholic Church. The Second Vatican Council took place from 1962 to 1965. It may be argued that, from that time onward, the Church has never been the same again. In accordance with this call and invitation of the Second Vatican Council for quite some time it has been my earnest desire to get down into a more in-depth study of the history of the Franciscans in South Africa than that provided by the two existing works on this topic. It is my hope that this thesis will contribute to a soul-searching of the Franciscans as they continue to live and minister to the people of South Africa. This history will hopefully teach us to learn from and be inspired by the great and heroic deeds of our spiritual forebears – our Franciscan brothers and sisters – and also teach us to learn from their mistakes.
13
Bernabé, Renata Cabral. "Fé e prática entre os Kirishitan: jesuítas, franciscanos e as reações japonesas ao cristianismo." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-01032019-120246/.
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A missão cristã japonesa, iniciada com a chegada de Francisco Xavier ao arquipélago em 1549, inaugurou o chamado século cristão no Japão. Foi um período bastante conturbado na história japonesa: guerras civis quase ininterruptas vinham assolando o arquipélago há décadas e os generais que foram capazes de colocar fim ao contínuo estado de conflito militar e unificar o reino Oda Nobunaga e Toyotomi Hideyoshi não conseguiram fazer com que seus descendentes herdassem suas posições. Ao fim, o clã Tokugawa tomou o poder e inaugurou o regime militar que ficaria conhecido como Tokugawa Bakufu e duraria por mais de dois séculos e meio. Para que esse novo regime fosse possível, uma série de estruturas legitimadoras foram forjadas. Como resultado, o cristianismo foi interditado e os reinos ibéricos banidos e proibidos de retornar aos portos japoneses. As ordens missionárias europeias foram testemunhas de todo esse processo e buscaram até o fim negociar com esse poder em formação, na tentativa de manter a missão cristã ativa. Dentre elas, a Companhia de Jesus foi a que mais atuou no Japão; por mais de quatro décadas, teve assegurado o monopólio da missão japonesa. Em 1593, no entanto, os franciscanos espanhóis iniciaram sua atividade no arquipélago, a despeito da forte oposição jesuíta. O que se busca compreender neste trabalho, através dos escritos produzidos por estes missionários e de algumas obras dos japoneses acerca do cristianismo, é como jesuítas e franciscanos desenvolveram a missão cristã no contexto da unificação do Japão, e, por outro lado, a forma como os japoneses se apropriaram desse cristianismo, incluindo a reação que o mesmo causou nos círculos intelectuais dentro e fora do Bakufu.<br>archipelago, in 1549, inaugurated the so-called Christian Century in Japan. That was an eventful period in Japanese History: almost uninterrupted civil wars stroke the country for almost a century and the generals who were able to put an end to the continuous warfare and finally unify Japan Oda Nobunaga e Toyotomi Hideyoshi could not make their offspring successors to the positions they achieved. In the end, the Tokugawa house took the power and inaugurated the military regime that would become known as Tokugawa Bakufu and would last for the next two and a half centuries. In order to make this new regime possible, some new legitimizing structures were forged. As a result, Christianity was banned, and the Iberian kingdoms expelled and forbidden inside the archipelago. The European missionaries witnessed all this process and sought until the very end to negotiate with these powers, in an attempt to save the Christian mission. The Society of Jesus was the Catholic order that most worked in Japan. For more than four decades it held the monopoly over the Japanese mission. In 1593, however, the Spanish Franciscans began their activity in the archipelago, despite the Jesuit opposition. What this thesis aims to understand, through the writings of these missionaries and some works of the Japanese about Christianity, is how Jesuits and Franciscans developed the Christian mission in the context of the unification of Japan, the way the Japanese appropriated this Christianity and the reaction it caused in intellectual circles inside and outside the Bakufu.
14
Cadez, Émilie. "Les mobilités intercontinentales dans le Royaume d'Espagne : fray Juan Agustín Morfi, franciscain asturien en Nouvelle-Espagne (1735-1783)." Thesis, Toulouse 2, 2017. http://www.theses.fr/2017TOU20067.
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Dans cette thèse, nous nous proposons d’étudier la figure de fray Juan Agustín Morfi, franciscain né à Oviedo (Asturies) en 1735 et mort à Mexico en 1783.Au fil de notre étude, nous verrons que Morfi est un personnage incontournable dans le panorama culturel novo-hispanique de l’époque, mais aussi qu’il est introduit dans la sphère politique par Théodore de Croix, récemment nommé Commandant Général des Provinces Internes du nord de la Nouvelle-Espagne, qui lui demande de l’accompagner dans une expédition de reconnaissance de ces territoires. Morfi part donc de México le 4 août 1777 pour n’y revenir qu’en juin 1781. Ce voyage représente un tournant décisif dans sa vie car il lui permet d’asseoir sa notoriété et de développer sa production écrite de façon significative. En effet, le franciscain va pouvoir mettre à profit l’ensemble de ses connaissances sur des sujets très variés en faisant preuve d’une grande prolixité. L’étude des textes nés de sa participation à l’expédition de De Croix va nous permettre de révéler sa personnalité, sa façon de pensée, les réseaux dans lesquels il s’insère (la Confrérie d’Aránzazu de Mexico puis la Real Sociedad Bascongada de Amigos del País), mais également un travail approfondi sur l’écriture, passant ainsi de simple voyageur à auteur à part entière.Par ailleurs, nous verrons ici que le réseau personnel de Morfi ainsi que les idées qu’il exprime dans sa vaste production écrite font de lui un homme dont l’ancrage est à la fois péninsulaire et novo-hispanique et le digne représentant de l’esprit des Lumières<br>With this thesis, we will study the figure of fray Juan Agustín Morfi, a Franciscan born in Oviedo (Asturias) in 1735 and who died in Mexico in 1783.Trough this research, we will observe that the friar Morfi is a preponderant man in the cultural panorama of th eighteenth-century New Spain, but also that he is introduced in the political sphere by Theodore de Croix, newly named Commandant General of the Provincias Internas in the northern part of New Spain, who asked him to participate to an expedition in order to explore these territories. Morfi leaves of Mexico in 1777, August 4th and returns in june 1781. This journey represents a turning point in his life, strongly establishing his reputation, and also his written production. Actually, the friar will turn to good account his knowledge with an incredible prolixity. Studying the texts that come about thanks to his participation in De Croix’s expedition, we will be able to see who he really was, how he tought, how he inserted himself in networks (such as the Brotherhood of Aránzazu of Mexico and the Real Sociedad Bascongada de Amigos del País). As well, we will observe Morfi’s work on writing, making himself an author in the fullest manner possible for this status.Furthermore, we will see that Morfi’s personal network, as well as the ideas he expressed in his large written production, reveal that he was a man with references of both Spain and New Spain, and a worthy representative of the Enlightment
15
Abbott, Brenda Elisabeth. "The life and legacy of Eric Doyle, Friar minor." Thesis, University of Wales Trinity Saint David, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683017.
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Silva, Virgínia de Cerqueira. "O convento de Santo António do Paraguaçu: proposta de valorização e revitalização do espaço." Master's thesis, Universidade de Évora, 2016. http://hdl.handle.net/10174/18260.
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O Convento de Santo António do Paraguaçu, assim como seu vizinho e
contemporâneo o Convento de Santo António de Cairu, ambos na Bahia, foram os
primeiros conventos fundados no Brasil logo após a separação entre a Custódia do
Brasil e a Província de Santo António de Portugal, no ano de 1647, dando origem, dez
anos depois, a Província de Santo António do Brasil.
O presente trabalho tem como objeto de estudo o Convento de Santo António do
Paraguaçu, localizado no entorno da baía de Todos os Santos, estado da Bahia,
Brasil. Narra sua trajetória desde sua fundação, em meados do século XVII, até o
momento da sua decadência e encerramento, em fins do século XIX, ressaltando não
apenas seus aspetos arquitetónicos, mas sua importância histórica e cultural para a
área do Iguape e para toda a região onde está inserido.
Ao ressaltar sua importância histórica e cultural, busca-se embasar a necessidade de
revitalização e reutilização do património como meios de salvaguarda e manutenção
do mesmo e assim não permitir que a degradação apague o convento franciscano do
Paraguaçu da história e da memória da Bahia e do Brasil. Para tanto é apresentado
um projeto de instalação de um Centro de Interpretação dos franciscanos na Bahia e
na elaboração e inserção do convento em rotas do turismo cultural, com o intuito de se
fazer conhecer a importante obra franciscana na Bahia e de criar condições para que a
comunidade local possa conviver, usufruir e proteger o seu rico património; The Convent of Santo António do Paraguaçu. Proposal of space valuation and
revitalização
Abstract:
The Convent of Santo António do Paraguaçu, as well as its neighbor and contemporary
convent of Santo António de Cairu, both in Bahia, were the first convents founded in
Brazil after the separation of the Custody of Brazil and the Province of Santo António
de Portugal in the year 1647, giving origin, ten years later, the Province of Santo
António do Brasil.
The thesis has as study object the Convent of Santo António do Paraguaçu, located in
the vicinity of the Bay of Todos os Santos, State of Bahia, Brazil. This work narrates its
trajectory since its foundation, in the midle of century XVII, until the moment of its
decline and closure in the late nineteenth century, highlighting not only its architectural
aspects but its historical and cultural importance to the area of Iguape and for the entire
region where it is inserted.
To highlight its historical and cultural importance, searchs to base the necessity for
revitalization and reuse of the heritage as a means of safeguard and maintenance, and
thus not allow the degradation deletes the Franciscan convent of the history of
Paraguaçu and Brazil and Bahia’s memories. Therefore, it is presented a project of
installation of a Interpretation Centre of the Franciscans in Bahia and the elaboration
and insertion of the convent in cultural tourism routes, in order to make known the
important Franciscan work in Bahia and create conditions for the local community can
socialize, enjoy and protect its rich heritage.
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Christie, Heather Alison. "'The Meek Shall Inherit The Earth' - Vocations of humility in the early Franciscan Order." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/20733.
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In this thesis, Francis of Assisi's vocation of humility is given its unique place in the heritage of Christian humility, and situated in relation to the early Franciscan vocation of humility that followed and the Bonaventurian vocation of humility that then concluded the infancy of First Order Franciscan development. Francis's vocation of humility was constituted by a unique blend of subjection, self-sacrifice, inversion, and freedom from worldly constraints. The characteristics that these elements gave rise to included: living the Gospel and the Rule, seeking to be the Lesser Brother in every sense, loving and honouring all brothers equally, obedience, humility in deeds and words, and the exhibition of humility that could not be mistaken for lack of strength or determination. These elements and characteristics form a framework with which to analyse the subsequent early First Order vocation of humility and the vocation of humility under Bonaventure. Studying these three vocations highlights continuities and divergences in formation and complexion. Varying levels of reference to earlier ideas of Christian humility are detected, as are differing approaches to challenges posed by the temporal and ecclesiastical spheres. Of particular interest are diverse responses to four points of contention that have preoccupied other contributors to the heritage of Christian humility: the optimal exemplars for the pursuit of the relational, action-based life required by internal humility; humility as abrogation of power versus humility as a source of power; spiritual advancement through grace versus the possibility of attaining it to some degree through merit; and the extent and level of involvement in the temporal world compatible with Christian humility. The responses of Francis, the early First Order, and Bonaventure to these points of contention differentiate them from each other, and their theological ancestors, and provide a fresh perspective on early Franciscan Order history.
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Reis, Anderson Roberti dos. "Da idolatria indigena a conversão cristã no Mexico do seculo XVI : uma analise da obra do frei Toribio Motolinia." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279801.
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Previous issue date: 2007<br>Resumo: O objetivo desta pesquisa é relacionar e analisar as concepções de idolatria indígena e conversão cristã no México do século XVI, a partir da Historia de los indios de la Nueva España de frei Toribio Motolinía. Após pouco mais de uma década de trabalhos missionários na Nova Espanha, Motolinía começou a redigir uma ¿relação dos ritos e idolatrias dos nativos e de sua maravilhosa conversão à religião cristã¿. Entretanto, essa ¿história dos índios¿ configurou-se, no decorrer da narrativa do frade, em uma ¿história dos trabalhos franciscanos junto aos indígenas do Novo Mundo¿. A partir dessa observação inicial, nós examinamos como Motolinía representou as noções de idolatria indígena e conversão cristã e, ao mesmo tempo, articulou esses dois conceitos em uma determinada estrutura narrativa com um sentido próprio. De algum modo, nós queremos analisar a relação entre a narrativa elaborada por frei Toribio e os desafios e debates (teológicos, políticos) com os quais o frade esteve envolvido, mesmo que indiretamente. A partir desse exercício, nós pretendemos, também, trazer ao debate uma parte significativa da história das idéias religiosas e políticas no México quinhentista, bem como as bases da fundação de uma memória franciscana na América<br>Abstract: The objective of this study is to relate and analyze the conceptions of indigenous idolatry and Christian conversion in the 16th century Mexico, based on the Historia de los indios de la Nueva España of friar Toribio Motolinía. After little more than a decade of missionary work in New Spain, Motolinía started to write a "register of rites and idolatry of the natives and their wonderful conversion to the Christian religion". However, this "indigenous history" became, as the friar's narrative progressed, a "history of Franciscan works with the natives of New World". From this initial observation, we explored how Motolinía represented the ideas of indigenous idolatry and Christian conversion and, at the same time, organized these two concepts in a given narrative structure, with a specific meaning. Somehow, we want to analyze the relationship between the narrative developed by friar Toribio and the challenges and debates (theological, political) with which he was involved ¿ indirectly, even. From this exercise, we also want to raise the debate about a significant part of the history of religious and political ideas of the 16th century Mexico, as well as the basis of the foundation of a Franciscan memory in America<br>Mestrado<br>Historia Cultural<br>Mestre em História
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Vogt, Albert William. ""Trust yourself to God" : Friar Francisco Pareja and the Franciscans in Florida, 1595-1702." [Tampa, Fla] : University of South Florida, 2006. http://purl.fcla.edu/usf/dc/et/SFE0001522.
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Crowley, Nancy E. "The influence of local and imported factors on the design and construction of the Spanish missions in San Antonio, Texas." Texas A&M University, 2005. http://hdl.handle.net/1969.1/3158.
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San Antonio, Texas, is home to several eighteenth-century Spanish Franciscan missions,
which represent some of the best examples of Spanish colonial mission architecture in
the United States and which together comprise the city's historic Chain of Missions.
This study traces the history of four of these missions: Mission Nuestra Senora de la Purismima Concepcion de Acuna, Mission San Jose y San Miguel de Aguayo, Mission
San Juan Capistrano, and Mission San Francisco de la Espada.
Founded by Franciscan friars, who traveled from Spain to Mexico and ultimately
to Texas to christianize native populations of the Americas, and built by craftsmen
transplanted from Mexico, the missions are an amalgam of diverse cultures and decades
of evolving architectural styles. This study examines the cultural, religious, and
environmental factors that influenced the design and construction of the original mission
structures. Specifically, it analyzes the vernacular architecture of eighteenth-century
Spain and Mexico, as well as the traditions of local Native American groups of the period, and studies the effect of these cultures and San Antonio's environmental
conditions on the resulting vernacular construction of the San Antonio missions.
Each of the four missions in this study is examined within the context of three
main factors: (a) the unique combination of broad cultural factorsboth local and
imported-that influenced the architectural forms of the missions; (b) the religious
prescriptions of three cultural groups and their effect on the structure of the missions;
and (c) the impact of the specific environmental conditions of the San Antonio area. The
goal of this study was to identify the multiple forces that contributed to the creation of a
vernacular architectural form-Spanish mission architecture-in Texas. The findings
suggest that the design and construction of the San Antonio Missions were most strongly
influenced by Mexican religious factors, followed by Spanish cultural factors.
Environmental conditions of the area were not highly influential.
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Medinas, Vítor Joaquim Fialho. "Arquitectura capucha da província da Piedade." Master's thesis, Instituições portuguesas -- UNL-Universidade Nova de Lisboa -- FCSH-Faculdade de Ciências Sociais e Humanas -- -Departamento de História da Arte, 1994. http://dited.bn.pt:80/29740.
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Burns, Brian A. "The exercise of the power of governance by non-ordained members of the order of Friars Minor." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Ransom, Carol Lynn. "Cultivating the orchard a Franciscan program of devotion and penance in the Verger de soulas (Paris, Bibliothèque nationale de France, fr. 9220) /." Access restricted to users with UT Austin EID, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3040641.
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Vian, Aline Cristina de Freitas. "Aspectos do poder e da religiosidade no reinado de Afonso III em Portugal (1245-1279): o fortalecimento da autoridade real e a ampliação da atuação franciscana no reino." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-14102010-105011/.
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Esta pesquisa teve como objetivo estudar o processo de fortalecimento da autoridade real em Portugal no século XIII, principalmente durante o reinado de D. Afonso III (1245- 1279), e discutir como a introdução de uma nova forma de religiosidade, representada pela Ordem Franciscana, influenciou nessa questão. Partiu-se do entendimento das relações sociais, políticas e religiosas da sociedade e de suas modificações ao longo dos reinados de Afonso II (1211-1223) e Sancho II (1223-1245), que geraram as pré-condições que possibilitaram a atuação de Afonso III. Em Portugal, na primeira metade do século XIII, houve uma grande mudança na forma de aplicação da justiça, com a substituição do uso do direito consuetudinário pelo direito canônico. Novas formas de religiosidade, como a pregada pelos frades menores, adentraram ao reino, atraindo fiéis, inclusive de outras observâncias religiosas e tornando-se uma importante força política. Além disso, as relações entre a realeza e a aristocracia tradicional (formada por nobres das antigas linhagens e por membros com altos cargos eclesiásticos) foram abaladas por divergências envolvendo bens, privilégios e jurisdições. Afonso III foi um rei com grande poder de articulação política, que soube utilizar a conjuntura a seu favor. Remodelou a estrutura administrativa e consolidou importantes acordos políticos com Castela e com membros dos grupos sociais ascendentes (como a nobreza de origem recente e os franciscanos e dominicanos) que, como ele, buscavam expandir seu poder e suas áreas de influência na sociedade. Uma das principais consequências dessas ações foi o fortalecimento da autoridade real juntamente com uma forte ampliação da atuação franciscana no reino.<br>The objective of this research was to study the process of strengthening of royal authority in Portugal in the thirteenth century, especially during the reign of D. Afonso III (1245-1279), and discuss how the introduction of a new form of religion, represented by the Franciscan Order, influenced in this matter. The social, political and religious conditions that made possible the actions adopted by Afonso III emerged during the reigns of Afonso II (1211-1223) and Sancho II (1223-1245). In Portugal, in the first half of the thirteenth century, there was a great change in the way the justice was applied, with the replacement of the consuetudinary law by the canon law. New forms of religiosity, as the one preached by the Franciscan friars, crossed into the kingdom, attracting believers, even from other religious observances. With that, the Franciscans became an important political force. Moreover, the relationship between the royalty and the traditional aristocracy were shaken by disagreements involving property, privileges and jurisdictions. Afonso III was a king with great capacity to articulate policy and managed the situation in his favor. He remodeled the administrative structure and established important political agreements with Castela and with members of specific social groups who, like himself, wanted to expand their political power and their areas of influence in society. One of the main consequences of these actions was the strengthening of royal authority in conjunction with a strong expansion of Franciscan activity in the kingdom.
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Strauch, Christina Arja. "Apostlic poverty at the ends of the earth : the observant Franciscans in Scotland, c1457-1560." Thesis, University of Edinburgh, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549163.
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Stocker, Florian. "About snails, Franciscans, homelessness, and the city : a contribution to the culture of "college thinking"." Thesis, Massachusetts Institute of Technology, 1997. http://hdl.handle.net/1721.1/70281.
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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1997.<br>Includes bibliographical references (p. 123-124).<br>Four fragments constitute the focus of analysis of this study; at the same time they are used as objects in the experimental set up of the thesis. This set up investigates the possibilities of a collage as a model for a research. The Vitruvian notion of the architect as a person standing between a variety of subject fields is connected to Kurt Schwitters collage techniques. The four pieces researched with four different research modes: Art, scientific research, report and design: 1. A collection of images and collages. This collection consists of images of snails, Franciscan architecture, personal memory and allegorical objects. 2. A historic research of the initial state of the Franciscan Movement and St. Francis with respect to their attitude towards buildings. 3. Three case studies of Franciscan Facilities in Boston and Providence. 4. A design proposal for an extension of the homeless day care center St. Francis House, which is located at the Boston Common.<br>by Florian Stocker.<br>M.S.
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Strauch, Christina Arja. "Apostolic poverty at the ends of the earth : the Observant Franciscans in Scotland, c.1457-1560." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/29384.
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The Observant Franciscan Order was, with the exception of the Carthusians and their single house established at Perth by James I in 1429, the last religious order with late-medieval origins to found houses in Scotland before the Reformation. Most likely invited to come to Scotland in the 1450s by Mary of Gueldres, the Dutch wife of James II of Scotland, they were to found nine houses by the first decade of the sixteenth century. Unlike elsewhere in Europe, the Observants in Scotland never supplanted their Conventual brethren. In addition there is little evidence that the two branches of the Franciscan Order in Scotland were in competition with each other: there were no attempts by their respective Scottish patrons to reform any of the existing Conventual houses to the Observance. The Observants settled in Edinburgh, St. Andrews, Aberdeen, Glasgow, Ayr, Elgin, Stirling, Perth and Jedburgh, which put them in six royal burghs, two important ecclesiastical burghs as well as all three of the Scottish pre-Reformation University centres. With the exception of Glasgow and Ayr they were all east coast burghs or on the east-facing river systems, most of which had well-established trade links with the Low Countries, Flanders and Northern Germany. It has always been assumed that the Observants occupied an influential role at court but this influence appears to be tied to certain locations. An investigation into patterns of royal patronage suggests it was most prominent in those royal burghs where the Observant house had most likely been a royal foundation. Overall, the thesis aims to shed some light on the role played by the Observants in later-medieval Scotland; how they were perceived by their contemporaries; and what actual influence they had both at court and within the burgh community. In so doing, it also aims to dispel some of the myths that surround them: myths very often based on conjecture due to a dearth of primary sources, which often put the Observants in a better light than they might have deserved.
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Ferrari, Fernando Ponzi. "As várias viagens de Odorico : produção e assimilação de uma narrativa de viagem do século XIV." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2014. http://hdl.handle.net/10183/108938.
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O Relatio de Odorico de Pordenone (1330) foi uma das narrativas de viagem mais copiadas durante a Idade Média, mas não obteve um impacto semelhante na literatura medieval que outros viajantes menos reproduzidos conquistaram. Baseado nesta aparente contradição, esta dissertação pretende investigar a difusão de ideias nos séculos XIV e XV a partir deste livro. A pesquisa é dividida em duas partes de dois capítulos cada. Na primeira parte, analisamos os aspectos internos do texto em suas contingências de sua elaboração, características formais, opções retóricas e diálogos que estabelece com a escolástica, hagiografias e outros textos de viagem. Nos capítulos da segunda parte, buscamos o impacto que o friuliano exerceu sobre seu público, examinando a distribuição e anotações de suas reproduções, e, finalmente, a forma com que é aceito, refutado ou usado sem o devido crédito em quatro obras posteriores. Em nossa conclusão, tecemos as diferentes estratégias de apropriação dos conteúdos observados e a forma com que modificaram as ideias iniciais de nosso objeto de estudo.<br>O Relatio de Odorico de Pordenone (1330) foi uma das narrativas de viagem mais copiadas durante a Idade Média, mas não obteve um impacto semelhante na literatura medieval que outros viajantes menos reproduzidos conquistaram. Baseado nesta aparente contradição, esta dissertação pretende investigar a difusão de ideias nos séculos XIV e XV a partir deste livro. A pesquisa é dividida em duas partes de dois capítulos cada. Na primeira parte, analisamos os aspectos internos do texto em suas contingências de sua elaboração, características formais, opções retóricas e diálogos que estabelece com a escolástica, hagiografias e outros textos de viagem. Nos capítulos da segunda parte, buscamos o impacto que o friuliano exerceu sobre seu público, examinando a distribuição e anotações de suas reproduções, e, finalmente, a forma com que é aceito, refutado ou usado sem o devido crédito em quatro obras posteriores. Em nossa conclusão, tecemos as diferentes estratégias de apropriação dos conteúdos observados e a forma com que modificaram as ideias iniciais de nosso objeto de estudo.
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Bennett, Sam A. "Responses to Missionization at Missions San Antonio, San Carlos, and Soledad." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/373.
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The converted populations of Missions San Antonio, San Carlos, and Soledad never participated in an organized revolt against the Franciscan missionaries like other populations did throughout the American West. Yet, the converts were subjected to the same methods of control by the Franciscan missionaries. Because the tribes of the Monterey area were small and relatively unconnected to their neighbors, the groups could not organize as one once they were on the missions. For these missions individual revolt was how the converts responded to the types of control that they were subjected to. This paper analyzes the common threads in the violent revolts throughout the American West and demonstrates that these were present at Missions San Antonio, San Carlos, and Soledad. This paper then demonstrates that the neophytes on these missions did revolt, just on an individual as opposed to a group basis.
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Milne, Anna Catherine. "Sacerdos et Predicator: Franciscan 'Experience' and the Cronica of Salimbene de Adam." Thesis, University of Canterbury. Humanities, 2010. http://hdl.handle.net/10092/3862.
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The Chronicle of the thirteenth-century Franciscan friar Salimbene de Adam is filled with an abundance of self-referential passages. At almost every step of his narrative we are made extremely aware of Salimbene’s presence, as an author, a compiler of texts and anecdotes, a commentator and as an eye-witness to his age. Due to his ubiquitous ‘I’, Salimbene’s Cronica is often thought to be a subjective, biased and an ahistorical manifestation of traditional medieval universal histories. His supposed inappropriate self-interest has caused modern historians to mark both writer and text as a curiosity which defies any sort of logical definition. This mind-set has served not only to disconnect Salimbene and his Cronica from the historiographical, religious and social influences which pervaded his age, but importantly from the integral context provided by his work as a Franciscan friar.
This thesis departs from treating Salimbene’s Cronica as a document to be mined for information about his world, an approach that largely eschews traditional methodologies associated with the study of chronicles. This thesis establishes the terms and boundaries of Salimbene’s authorship and contextualises them thoroughly with the performances associated with his duties as a Franciscan in the spiritual and social world of thirteenth-century Italy. Salimbene was primarily priest and preacher as he so often tells us. Viewing Salimbene’s authorial presence through the lens of his performances as an historian, preacher, confessor and priest reveals that his Franciscan ‘Experience’ informed and shaped noticeable narrative strategies which are associated with his efforts to establish and exercise authority both in his text and the world in which he lived. Rather than being a curious exception, Salimbene’s strong authorial persona was connected intricately to the changes in the social and spiritual milieus that irrevocably impacted upon the writing of history during the thirteenth century.
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Iglesias, Tania Conceição. "A experiencia educativa da Ordem Franciscana = aplicação na America e sua influencia no Brasil Colonial." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251453.
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Orientador: Dermeval Saviani<br>Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação<br>Made available in DSpace on 2018-08-15T20:46:57Z (GMT). No. of bitstreams: 1
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Previous issue date: 2010<br>Resumo: O tema desta pesquisa é a experiência educativa da Ordem Franciscana no inicio da colonização da América. O pressuposto é de que a Ordem Franciscana, devido à sua experiência evangelizadora e à presença missionária constante na nossa história desde o século XVI, contribuiu de modo significativo para a configuração do campo educacional no Brasil, especialmente no período denominado Colonial. O primeiro marco da investigação é localizado em 1524, ano em que os franciscanos chegaram ao México e deram inicio às atividades missionárias e educativas na América. A pesquisa é de caráter documental e destaca os documentos do período em estudo. Foram investigadas fontes primárias e secundárias, além de uma literatura de apoio, localizadas em arquivos da Espanha e do Brasil. Os franciscanos desenvolveram métodos de ensino e estabeleceram uma estrutura para o desenvolvimento da educação que foi incorporada depois às práticas pedagógicas que se sucederam. O trabalho educacional e missionário dos franciscanos no Brasil seguia também as diretrizes da Ordem na Espanha e teve significativa alteração após o Concílio de Trento (1545-1563). Por meio da apreciação dos documentos localizados foi possível traçar as bases para o entendimento da evangelização da América, tendo em vista o conjunto de determinações das relações entre a Santa Sé, as Coroas espanhola e portuguesa e a Ordem Franciscana quanto ao controle e à organização da ação missionária e da colonização. Nesse conjunto de relações havia também uma acirrada luta pela hegemonia sobre a ação educativa na América.<br>Abstract: The theme of this research is the educational experience of the Franciscan Order at the beginning of the colonization of America. The purpose is that the Franciscan Order, because of its evangelizing and missionary experience constant presence in our history since the sixteenth century, contributed significantly to shaping the field of education in Brazil, especially in the colonial period called. The first landmark of this investigation is located in 1524, when the Franciscans arrived in Mexico and began the educational and missionary activities in America. This is a documentary research which highlights the documents of the studed period. Primary and secondary sources were investigated, and a supporting literature, located in archives in Spain and Brazil. The Franciscans have developed teaching methods and established a framework for the development of education which was later incorporated into the teaching practices that followed. The Franciscan's educational and missionary work in Brazil also followed the guidelines of the Order in Spain and had significant changes after the Council of Trent (1545-1563). Through the examination of located documents it was possible to lay the basis to understand the evangelization of America, given the set of determinations of the relations between the Holy See, the Spanish and Portuguese crowns and the Franciscan Order on the control and organization of missionary action and colonization. In this set of relationships there was also a fierce struggle on hegemony over the educational activity in America.<br>Resumen: El tema de esta investigación es la experiencia educativa de la Orden franciscana en el inicio de la colonización de América. El presupuesto de inicio es que la Orden franciscana, debido a su experiencia evangelizadora y su constante presencia misional en nuestra historia desde el siglo XVI, contribuyó de forma significativa en la configuración del ámbito educativo en Brasil, especialmente en periodo llamado colonial. El primer marco de investigación está localizado en 1524, año en el que los franciscanos llegaron a México, dónde darán inicio a sus actividades misionales y educativas en América. La investigación es de carácter documental y señala los documentos del periodo en estudio. Se han investigado fuentes primarias y secundarias, junto a literatura de apoyo, localizadas en archivos de España y Brasil. Los franciscanos desarrollaron métodos de enseñanza y establecieron una estructura para el desarrollo de la educación que fue incorporada a las prácticas pedagógicas posteriores. El trabajo educacional y misional de los franciscanos en Brasil seguía también las directrices de la Orden en España y tuvo una significativa modificación después del concilio de Trento (1545-1563). Por medio del estudio de los documentos localizados fue posible trazar las bases para el entendimiento de la evangelización de América, teniendo en cuenta el conjunto de decisiones en las relaciones entre la Santa Sede, las Coronas española y portuguesa y la Orden franciscana en cuanto al control y la organización de la acción misional y de la colonización. En ese conjunto de relaciones había también una enconada lucha por la hegemonía sobre la acción educativa en América.<br>Doutorado<br>Historia, Filosofia e Educação<br>Doutor em Educação
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King, Heinz Peter. "A late medieval confession manual : its author and context." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16416.
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This thesis focuses on the Summa Angelica de casibus conscientie written by Angelo da Chivasso (d. 1495), first printed in 1486. Angelo belonged to the Observantine branch of the Franciscan Order and was its vicar general four times. Having documented Angelo's life and career, the thesis centres on the construction and purpose of his Summa. It assesses its originality within the tradition of confession manuals and the reasons for its popularity. It argues that the structure is very clear because Angelo intended it for the use of simplices confessores, by which he probably meant priests who did not have a university degree. He arranged his material alphabetically and in the longer sections, paragraphs were numbered, making cross-referencing easy. He included a list of authorities and explained the manner of quoting from them. Not all these features were original, but together they helped to make the Summa popular. There are several noteworthy features of Angelo's Summa. The procedures described had been laid down in earlier manuals, including the need for more rigorous questions - ad status – relating to the profession of each penitent and where this might lead to sin. Angelo however diverged from some earlier authorities by warning about excessive rigour. Circumstances were to be taken into account, and where possible penitents to be given the benefit of the doubt. The number of copies of Angelo's Summa printed throughout Western Christendom during his lifetime and following his death are a tribute to its importance. The period of fame however, was short. Martin Luther was a particularly virulent critic of the Summa, and the Catholic Church changed the method of hearing confessions, making much of it redundant, though it survived for some centuries more as a work of reference for confessors.
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Silva, Luisa Maria de Moura Rodrigues da. "A construção do novo Mosteiro de Santa Clara de Coimbra-1647-1769." Master's thesis, Instituições portuguesas -- UP-Universidade do Porto -- -Faculdade de Letras, 2000. http://dited.bn.pt:80/29286.
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Thornton, Ryan. "Franciscan Poverty and Franciscan Economic Thought : 1209-1444." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0108.
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Pour déterminer s’il y a un rapport entre la pauvreté franciscaine et la pensée économique des franciscains, il faut commencer par définir la première en cherchant son origine dans la vie de François d’Assise et sa formation d’un ordre religieux au sein de l’Église catholique en 1209. Ensuite, il devient possible d’identifier le développement progressif de cette pauvreté dans l’ordre des Frères mineurs par un dialogue avec les papes successifs et au cours des différents évènements impliquant les franciscains. Le cœur de la question est la discussion sur divers sujets économiques (l’échange, les contrats, les prêts, l’usure, le don) par les franciscains Pierre de Jean Olivi, Jean Duns Scot et Giraldus Odonis, car leurs œuvres permettent à établir l’existence de la pensée économique parmi les frères mineurs. En continuant à suivre l’interaction entre l’ordre et la papauté, on voit des changements importants dans la pauvreté franciscaine et, par conséquent, la reprise de la pensée économique d’Olivi, de Scot et d’Odonis dans les sermons de Bernardin de Sienne, qui mourut en 1444 et qui fournit un terme à la présente étude<br>In order to determine whether there was a relationship between Franciscan poverty and the economic thought of the Franciscans, one must begin by defining the first as it had its origin in the life of Francis of Assisi and his creation of a religious order within the Catholic Church in 1209. It then becomes possible to identify the progressive development of this poverty within the Order of Friars Minor through a dialogue with successive popes and over the course of different events involving the Franciscans. At the heart of the inquiry is the discussion of various economic subjects (exchange, contracts, loans, usury, the gift) by the Franciscans Peter of John Olivi, John Duns Scotus, and Gerald Odonis, as their works establish the existence of economic thought among the Friars Minor. By continuing to follow the interaction between the Order and the papacy, one sees important changes in Franciscan poverty and, consequently, a reprise of the economic thought of Olivi, Scotus, and Odonis in the sermons of Bernardine of Sienna, who died in 1444 and provides a terminus for the present study
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Youmans, Nicholas. "Virtus, Vita, Votum:." Doctoral thesis, Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-220150.
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Obedience was invariably a primary type of rationality as well as relationality in medieval Christianity. The case of the early Minorites stands to reason. Spanning the life of Francis of Assisi (†1226) and the early movement up to that of Bonaventure of Bagnoregio (†1274), the project at hand proposes a diachronic approach to conceptions of obedience in early Minorite literature in pursuit of developments in the order’s collective identity and common theological strands (theologische Fäden) of their self-conception. The present study of conceptual history fosters a theoretical framework in which obedience, in addition to being an integral part of a proposal of religious life and a legal category, operates as a form of relationality insofar as it is a spiritually informed orientation toward self, God, and other. The hermeneutic perspective thus views obedience within a three-dimensional prism as an institutional mechanism, a principle of spiritual training and progress, and a relational construct. In short, it is at once virtue, life, and vow.
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Graham, Emily E. "The patronage of the Spiritual Franciscans : the roles of the Orsini and Colonna cardinals, key lay patrons and their patronage networks." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/904.
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The survival and success of religious reform groups in the late medieval period was often due to the efforts of an ecclesiastical patron, a powerful and often wealthy individual who exerted their influence on behalf of the group or their leaders and spokesmen. This thesis uses the wealth of documentation available on the Spiritual Franciscans to explore the origin, development and wider effect of the relationships between the most powerful ecclesiastical patrons of the reformers and their clients, spokesmen for the Italian Spirituals at the papal court who were taken into the patrons’ households for years or even decades. During that time, the political fortunes of the different groups of Spiritual Franciscans fluctuated dramatically: in only a handful of years they went from hopeful expectation at the Council of Vienne c. 1311 to heresy trials, imprisoned spokesmen and friars burned at the stake c.1317-1318. Using testaments from the patrons’ families and the patrons themselves, the thesis explores the possible reasons for the patrons’ initial attraction to their Spiritual Franciscan clients. Letters, chronicles and exegetical texts written by the clients during and after their time in the patrons’ households are examined along with papal registers and other narrative and epistolary sources to develop models of the nature and progression of the patronage relationship, and how it survived in the face of periods of intense disapproval and harassment from the papacy, other prelates and some members of the Franciscan hierarchy. After establishing a framework for the progression of the patronage relationship, evidence of art patronage and other religious and patronage interests that the patrons and clients shared is used to develop a deeper understanding of how the patrons’ choice to involve themselves with the Spiritual Franciscans positively or negatively affected others in their orbit, especially their other clients.
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Salvador, Natalia Casagrande 1987. "Venerável Ordem Terceira de São Francisco de Assis de Mariana : a construção de sua capela, os irmãos terceiros e as representações iconográficas." [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279692.
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Orientador: Marcos Tognon<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-27T07:21:47Z (GMT). No. of bitstreams: 1
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Previous issue date: 2015<br>Resumo: O estudo da edificação da Capela da Ordem Terceira de São Francisco de Assis de Mariana, por meio da análise de fontes primárias, nos permitiu vislumbrar as relações de poder dos irmãos terceiros, imbricadas de estratégias de ascensão social. O perfil dos irmãos revela-se ainda em suas devoções, dispostas na iconografia da capela. Este trabalho visou elucidar as etapas da construção do templo franciscano, bem como destacar as relações devocionais adotadas ao longo do processo<br>Abstract: The construction of the chapel of the third order of St. Francis of Assisi of Mariana, studied through the analysis of primary sources, allowed us to observe the relations of the orders members, intertwined with social evolvement strategies. The profile of the brothers is evident in their devotions, arranged in the iconography of the chapel. This work aimed to elucidate the steps of construction of the Franciscan Temple, as well as to highlight the devotional relationships adopted throughout the process<br>Mestrado<br>Historia da Arte<br>Mestra em História
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Jimenez, Dominique. "Les missions franciscaines et la Cilicie : regard d'un franciscain de Terre Sainte : 1894-1922." Lyon 3, 1986. http://www.theses.fr/1986LYO31008.
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En introduction, nous presentons la memoire et les recherches du r. P. Materne mure, ainsi qu'un resume de la situation interieure de l'empire ottoman, sous le sultan abdul hamid. Dans la premiere partie sont etudiees: la presence chretienne dans une region particuliere, la cilicie; la vie du r. P. Mure; la situation des missions franciscaines et des autres congregations; la position des autorites politiques et de tutelles, la france, le saint siege, la sainte custodie et la sublime porte. La seconde partie est consacree a l'affaire de marache, ses origines et ses consequences. Sont traitees, l'occupation par la france de la region; la position de la communaute armenienne, sur le plan local et international. Nous abordons ici les differents problemes que posent la formation et l'utilisation de la legion armenienne. Parallement les positions kemalistes et l'action menee par mustapha kemal sont exposees. Face a ces deux communautes, nous etudions la politique adoptee par le gouvernement francais et ses partenaires diplomatiques. En dernier lieu, nous decrivons les evenements de janvier-fevrier 1920, c'est a dire le siege par les forces kemalistes de la ville de marache, la prise de cette localite et la fuite de la garnison francaise, suivie d'une partie des chretiens. Dans la troisieme partie, nous abordons la question de la situation des differentes communautes chretiennes et des missions, pendant la guerre: les spoliations, l'exil et les deportations. Apres l'armistice de moudros, les exiles et les religieux retournent dans les villages: c'est la reconstruction. Debut 1920, c'est un nouvel exode. Nous suivons le r. P. Mure durant cette periode. En conclusion, nous rappelons les difficultes que connaissent les missionnaires; nous decrivons ce qu'il est advenu des missions franciscaines et des communautes chretiennes apres la victoire kemaliste et la question armenienne devant les instances internationales.
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Santos, Mônica Costa. "Missionários de letras e virtudes : a pedagogia moral dos franciscanos em Alagoas nos séculos XVIII e XIX." Universidade Federal de Alagoas, 2007. http://repositorio.ufal.br/handle/riufal/289.
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The present study considered the reconstitution of the educative action developed by the
missionaries Franciscans north-eastern Brazilian, in the century s XVIII and XIX, for of
the itinerant s missions and the convents of the Order distributed by the region. Our
study it was turned, in special, toward the work carried through educative missionary
and in the south part of the captainship of Pernambuco, over all from the construction of
the two Franciscans convents in the alagoano territory, that had started to serve of base
structural for the action of the missionaries. Carriers of a long religious and intellectual
tradition, integrated to the colonial context, the Franciscans intended to evangelizer and
to civilize the local population and of regions proximal, by means of its moral
pedagogic, the end to make data profile of behavior, based on religious beliefs and
civilized values. In this direction, faith and reason converged in one same direction,
therefore at the same time where religious rules make themselves, also searched to still
harmonize, to moralizer and to instruct members of a society in formation. For the
elaboration of this study, in we support them in the consultation of works produced for
the proper missionaries, the Acts Capitulates of the Franciscan Province of San Anthony
of the Brazil (1649-1893) and Books of Chronicles of the Convents of Penedo/Alagoas
(1903-1930; 1907-1920), beyond published correspondences and doubtful documents in
periodic, and workmanships regarding San Francisco of Assis and of the Franciscans.
We search spoon referring pedagogical traces the performance of the religious ones in
Alagoas, for of an extended notion of education that understands the formation of habits
and customs. Such values and rules were propagated in the different religious and
educative activities carried through by the Franciscans, example of the lessons of
grammar, the sermons, the saint s missions , the parties and celebrations, the
processions and the images of saints and Franciscans saints. For frades of the order of
San Francisco, the letters were the service of the apostolate, either in the preparation of
the aspiring the religious life or in the make of the secular students. On the prescribed
moral pedagogic for missionaries, identified that the same one was in accordance with
the Franciscans beddings and principles, and with the project Portuguese of
evangelization and civilization of the Brazilian population, restraining habits had as
barbarous, stopping passions, calming rebellions, and adjusting to the behavior of those
individuals to effective the religious and civil standards the time.<br>O presente estudo propôs a reconstituição da ação educativa desenvolvida pelos
missionários franciscanos no Nordeste brasileiro, nos séculos XVIII e XIX, através das
missões itinerantes e dos conventos da Ordem distribuídos pela região. Este estudo
voltou-se, em especial, para o trabalho missionário e educativo realizado na parte sul da
Capitania de Pernambuco, sobretudo a partir da construção dos dois conventos
franciscanos no território alagoano, que passaram a servir de bases estruturais para a
ação dos missionários. Portadores de uma longa tradição religiosa e intelectual,
integrados ao contexto colonial, os franciscanos pretendiam evangelizar e civilizar a
população local e de regiões próximas, por meio de sua pedagogia moral, a fim de
imprimir um dado perfil de comportamento, baseado em crenças religiosas e em valores
civilizados. Nesse sentido, fé e razão convergiam numa mesma direção, pois ao mesmo
tempo em que se doutrinavam preceitos religiosos, buscava-se também harmonizar,
moralizar e instruir membros de uma sociedade ainda em formação. Para elaboração
deste trabalho de pesquisa, foram consultados alguns estudos produzidos pelos próprios
missionários, como as Atas Capitulares da Província Franciscana de Santo Antônio do
Brasil (1649-1893) e os Livros de Crônicas do Convento de Penedo/Alagoas (1903-
1930; 1907-1920), além de correspondências e documentos avulsos publicados em
periódicos, e obras a respeito de São Francisco de Assis e dos franciscanos. Nos quais,
se buscou colher traços pedagógicos referentes à atuação dos religiosos em Alagoas, a
partir de uma noção ampliada de educação, que compreende a formação de hábitos e
costumes. Tais valores e preceitos eram veiculados nas diferentes atividades religiosas e
educativas realizadas pelos franciscanos, a exemplo das aulas de Gramática, dos
sermões, das santas missões , das festas e celebrações, das procissões e das imagens de
santas e santos franciscanos. Para os frades da Ordem de São Francisco, as letras
estavam a serviço do apostolado, seja na preparação dos aspirantes a vida religiosa ou
na formação dos estudantes seculares. Sobre a pedagogia moral prescrita pelos
missionários, identificou-se que a mesma estava de acordo com os fundamentos e
princípios franciscanos, e com o projeto português de evangelização e civilização da
população brasileira, reprimindo hábitos tidos como bárbaros, refreando paixões,
apaziguando rebeliões, e ajustando a conduta daqueles indivíduos aos padrões religiosos
e civis vigentes a época.
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Timberlake-Newell, Elizabeth. "Consigned to the flames : an analysis of the Apostolic Order of Bologna 1290-1307 with some comparison to the Beguins/Spiritual Franciscans 1300-1330." Thesis, University of Glasgow, 2012. http://theses.gla.ac.uk/3592/.
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The Apostolic Order, a late medieval Italian mendicant order remains fundamentally little understood despite several centuries of research and writing devoted to their history. Much of the work done on the Apostolic Order (or Followers of Dolcino) has been focused on their leaders, taken as given the order’s heretical status, or presumed the marginalized status of those who supported the order. This thesis attempts to reconsider the order and its supporters by placing them as another mendicant order prior to the papal condemnation, and put forth the new perspective that the supporters were much like other medieval persons and became socially marginalized by the inquisitorial focus on the Apostolic Order. To support this theory, this thesis will compare the inquisitorial records of the Apostolic supporters found in Historia Fratris Dulcini Heresiarche and the Acta S. Officii Bononie—ab anon 1291 usque ad annum 1310 to those of another group of mendicants and supporters, the Beguins of Provence, which are found in Spirituali e Beghini in Provenza, Bernard Gui’s Le Livre des Sentences de L’inquisiteur Bernard Gui 1308-1323, and the martyrology in Louisa Burnham’s So Great a Light, So Great a Smoke: The Beguin Heretics of Languedoc. These two groups of data were compared using statistical analysis and network and game theory, and the results were that 1) the groups were similar; 2) most differences could be reasonably explained by the objectives of respective inquisitions or length of persecution prior to the inquisition. That these two groups are comparable suggests that there are patterns in mendicant supporter membership exemplified by Franciscan tertiaries and that the supporters of the Apostolic Order fit this pattern.
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Lott, Stefanie B. "Mary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of Assisi." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13378.
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In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.
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Quites, Maria Regina Emery. "Imagem de vestir : revisão de conceitos atraves de estudo comparativo entre as Ordens Terceiras Franciscanas no Brasil." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280544.
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Orientador: Luciano Migliaccio<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-07T05:50:21Z (GMT). No. of bitstreams: 1
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Previous issue date: 2006<br>Resumo: A pesquisa enfoca principalmente o estudo das imagens de vestir, dentro do contexto das Ordens Terceiras Franciscanas no Brasil, fazendo um estudo comparativo entre as ordens litorâneas (Salvador, Recife, Rio de Janeiro e São Paulo) e as ordens em Minas Gerais (Ouro Preto, Mariana, São João DeI-Rei e Diamantina). Analisam-se os aspectos históricos, iconográficos, técnicos, entre outTOS, que envolvem as imagens e suas práticas devocionais, cotejando com a documentação primária e secundária das respectivas ordens. É importante enfatizar uma revisão dos conceitos sobre esta relegada categoria escultórica, bem como, o resgate e preservação deste grande acervo, demonstrando a existência de diferenças regionais e sua relevância para a história da arte. Estas imagens são uma particular interpretação da escultura devocional e, principalmente, un1a importante manifestação da cultura brasileira, que deve ser valorizada e preservada<br>Abstract: The research focuses mainly on the study of the "de vestir" or "to be dressed" images within the context ofthe Third Order Franciscans i11 Brazil, making a comparative study among the coastal orders or fellowships (Salvador, Recife, Rio de Janeiro and São Paulo) and the ones in Minas Gerais (Ouro Preto, Mariana, São João deI-Rei andDiamantina). The historical, iconographical, and technical aspects, among others that involve the images and their devotionals practices, are analyzed in comparison with the primary and secondary documentation ofthe respective orders. It is important to emphasize the need for a revision ofthe concepts ofthis less well known sculptural category, as well as, the rescue and preservation of this important collection, demonstrating the existence of regional differences and their relevance for art history. These images are a particular interpretation of devotional sculpture and, mainly, an important manifestation ofBrazilian culture that should be valued and preserved.<br>Doutorado<br>Politica, Memoria e Cidade<br>Doutor em História
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Indanda, Beyo Matthieu. "Les entreprises de conviction d'un point de vue organisationnel et institutionnel : quelles rationalités ? quelles logiques d'action ?" Thesis, Paris, CNAM, 2019. http://www.theses.fr/2019CNAM1272.
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« Les entreprises de conviction », ce vocable apparemment baroque désigne pourtant un élément classique de l’univers des organisations : une entreprise. Et ce, depuis sa définition jurisprudentielle tant par la Cour européenne des droits de l’homme que par la Cour d’appel de Paris et la Cour de cassation, dans une cause médiatiquement surexposée : l’affaire Baby Loup.Ces entreprises de conviction sont encore peu étudiées en sciences de gestion, non faute de matière à réflexion. En effet, au vu des termes de ladite définition « entités au sein desquelles sont expressément prônées une idéologie, une morale, une philosophie ou une politique, autrement dit, l’objet essentiel de l’activité de ces entreprises est la défense et la promotion d’une doctrine ou d’une éthique », la notion même d'entreprise est réinterrogée.C'est pourquoi, à partir d’une question centrale simple « Qu’est-ce une entreprise de conviction et quel est son apport dans l’ordre des connaissances ?», une réflexion historico-théorique a été proposée, aboutissant à restituer son apparition et son existence comme phénomène de création humaine, avec un ancrage éthico-religieux. Et ce, sous des traits et des caractéristiques que l’on a pu confronter aux réalités observées sur des terrains divers<br>« Enterprises of conviction», this term somewhat baroque designates however all that is classic in the universe of organizations: a company. And this, since its definition according to the jurisprudence of both the European Court of Human Rights and the Court of Appeal of Paris and the Court of Cassation, in a media overexposed legal case: the case Baby Loup.They are still little studied in Management Science, but neverthless they should give plenty to think about, given the very terms of the definition « entities within which are expressly advocated an ideology, a morality, a philosophy or a policy, in other words, 'essential object of the activity of these enterprises is the defense and the promotion of a doctrine or an ethics » which reexamines the very notion of the company.Thus,from a simple central question "What is an enterprise of conviction and what is its contribution in the order of knowledge?", we attempt to undertake a historical-theoretical reflection resulting in restoring its appearance and its existence as a phenomenon of human creation, with a certain ethico-religious anchorage. And this, under features and characteristics that we could confront by the facts observed on different field work
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Silva, Elói Gomes da [UNESP]. "O despojamento em São Bernardo de Claraval e São Francisco de Assis (séculos XII e XIII)." Universidade Estadual Paulista (UNESP), 2005. http://hdl.handle.net/11449/93417.
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silva_eg_me_assis.pdf: 899178 bytes, checksum: f2799af21b70e6c60444e2c0afc3b4b6 (MD5)<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>A presente dissertação de mestrado aborda a problemática do despojamento em São Bernardo de Claraval (1090-1153) e São Francisco de Assis (1181/2-1226), nos séculos XII-XIII, a partir de algumas Epístolas de Bernardo e do Tratado intitulado a Apologia a Guilherme; e, para Francisco de Assis, a Regra Bulada e o Testamento, juntamente com a Primeira Vida de São Francisco de Assis, composta por Tomás de Celano (1185?/1190?-1260?). Nossa proposta diz respeito às implicações no modo de vida religiosa dos séculos XII-XIII implantadas por Bernardo e Francisco; do contato social que mantiveram com os homens; bem como do desenvolvimento do modelo monástico cisterciense por Bernardo de Claraval, baseado no exemplo de Cister (1098) e na Regra de São Bento (535-545); e, da criação da fraternidade franciscana por Francisco de Assis, com a instituição de uma nova comunidade, de uma Regra, que adota como norma à pobreza, a obediência, a caridade e a humildade, mantendo os seus frades ligados à cidade, trabalhando com os leprosos e mendigos. Por fim, analisamos o problema do despojamento corporal em Bernardo e Francisco, sobretudo porque, na Idade Média, os religiosos tinham uma relação diferente com o corpo, geralmente, visto como uma tentação a ser vencida por meio da busca da parúsia e do encontro com Cristo.<br>The respective Master Essay Thesis considers the problem of desecration caused through the rules of Saint Bernard of Claraval (1090-1153) and Saint Francisco of Assis (1181/2-1226), between the centuries XI-XIII, concerning Bernard's Epistles and a Treaty named Guilherme's Apololy as well as Francisco of Assis's, Bulled Rule and Testament, in combination with Saint Francisco's First Life, that was composed by Thomas of Celano (1185?/1190-1260). Our purpose is to show the implications in the religious way of life, between the XII-XIII centuries made by Saints Bernard and Francisco. This covers the social contact and the company kept between men, such as the development of the monastic standards of Cistercians by Bernard of Claraval, based on Cister's example (1908) and those of Saint Benedict's Rule (535-545); and, also the Franciscan brotherhood created by Francisco of Assis. This Franciscan Rule for a new community instituition adopting rules covering poverty, obedience, charity and humility, keeping their priests connected to city society and population, through working with lepers and beggars and other ostracized members of the community. Actually, we attempt to analyse in Bernard and Francisco a problem about the desecration of the body, because, in the Middle Age, religious clergies had a different relationship with the human body, usually seen as a tentation to be win, through seeking the Parousia, where it is preached throughout the Christian & Catholoic Church that all christian people await Christ's Second Coming to absolve them of their sins.
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Roest, Bert. "Reading the book of history : intellectual contexts and educational functions of Franciscan historiography 1226 - ca. 1350 : proefschrift ter verkrijging van het doctoraat in de Letteren aan de Rijksuniversiteit Groningen... /." [Groningen] : B. Roest, 1996. http://catalogue.bnf.fr/ark:/12148/cb37638066v.
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Rellstab, Paul M. "The Pueblo Reforms: Spanish Imperial Strategies & Negotiating Control in New Mexico." Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1377049030.
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Duarte, Fernanda Amelia Leal Borges. "O POBRE DE ASSIS: A CONSTRUÇÃO DE UMA MEMÓRIA DE SANTIDADE (SÉCULO XIII)." Pontifícia Universidade Católica de Goiás, 2016. http://localhost:8080/tede/handle/tede/3372.
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Previous issue date: 2016-03-21<br>This dissertation shows a research of the representation of holiness and memory of
St. Francis of Assisi beginning in the 13th century. The holiness attributed to the saint
was built initially by the Franciscan Order between the years 1220 and 1266. At first
moment, with the speech of the institutionalization of the new monastic order, its
main feature was the social work focused on the urban environment with a new
proposal of apostolic life of experiencing the Gospel in absolute poverty. The second
stage was the proper way of life proposed by St. Francis of Assisi to follow in Christ´s
footsteps in the perspective of the same absolute poverty. However, with the
Franciscan fraternity, there were internal debates about the way of life in absolute
poverty and also countless hagiographies that showed the saint from different
perspectives on living the Gospel. The third stage was with St. Bonaventure, who
aimed to put an end to discussions on extreme poverty publishing in 1266 the
Greater Legend to unify the holiness of St. Francis and conduct the Franciscan
Order in the Roman Curia institutional procedures. Other aspects that determined the
representation of St. Francis´s holiness were the miracles of the stigmata reported in
the saint s body. The Franciscan Order attributes the sanctity of "Corpus Sanctum"
(Holy Body) to Francis´s body because it received Christ´s wounds. In the face of
the representations, we noted by the narrations of the miracles got by the faithful on
the holy grave. The main documentations sources that contributed to this research
were the hagiographies: First Life of Thomas of Celano, The Greater Legend of St.
Bonaventure, The Legend of the Three Companions, the Chronicles, The Regula
Bullata and Regula non Bullata, and the saint´s works: Testament, Canticles and
Letters.<br>Esta dissertação apresenta uma pesquisa sobre a construção da representação da
santidade e memória de São Francisco de Assis, iniciada no século XIII. A santidade
atribuída ao santo foi construída inicialmente pela Ordem Franciscana entre os anos
de 1220 e 1266. No primeiro momento, com o discurso de institucionalização da
nova ordem monástica, sua principal característica era o trabalho social voltado ao
meio urbano, com uma nova proposta de vivenciar o Evangelho na pobreza
absoluta. O segundo momento foi o próprio modo de vida proposto por São
Francisco de Assis, de seguir os passos do Cristo na perspectiva desta mesma
pobreza. Contudo, dentro da fraternidade franciscana, existiram debates internos
sobre o modo de vida na pobreza absoluta, e inúmeras hagiografias apresentaram o
santo em diferentes perspectivas na vivência do Evangelho. O terceiro momento foi
no Generalato de São Boaventura, que objetivava por fim às discussões sobre a
pobreza absoluta, publicando, em 1266, a Legenda Maior para unificar a santidade
de São Francisco e conduzir a Ordem Franciscana nas formalidades institucionais
da Cúria Romana. Outros aspectos que determinaram a representação da santidade
de São Francisco foram os relatos dos milagres dos estigmas no corpo do santo. A
Ordem Franciscana atribui ao corpo de Francisco a santidade de Corpo Santo , por
ter recebido as chagas de Cristo. Diante das representações, observamos através
das narrações os milagres recebidos pelos fiéis no túmulo do santo. As principais
fontes documentais que contribuíram para esta pesquisa foram; as hagiografias:
Primeira Vida de Tomás de Celano, Legenda Maior de São Boaventura, Legenda
dos Três Companheiros, Crônicas, as Regras Bulada e não Bulada, e os escritos do
santo, como o Testamento, Cânticos e Cartas.
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Silva, Elói Gomes da. "O despojamento em São Bernardo de Claraval e São Francisco de Assis (séculos XII e XIII) /." Assis : [s.n.], 2005. http://hdl.handle.net/11449/93417.
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Orientador: Ruy de Oliveira Andrade Filho<br>Banca: Eduardo Basto de Albuquerque<br>Banca: Marcelo Candido da Silva<br>Resumo: A presente dissertação de mestrado aborda a problemática do despojamento em São Bernardo de Claraval (1090-1153) e São Francisco de Assis (1181/2-1226), nos séculos XII-XIII, a partir de algumas Epístolas de Bernardo e do Tratado intitulado a Apologia a Guilherme; e, para Francisco de Assis, a Regra Bulada e o Testamento, juntamente com a Primeira Vida de São Francisco de Assis, composta por Tomás de Celano (1185?/1190?-1260?). Nossa proposta diz respeito às implicações no modo de vida religiosa dos séculos XII-XIII implantadas por Bernardo e Francisco; do contato social que mantiveram com os homens; bem como do desenvolvimento do modelo monástico cisterciense por Bernardo de Claraval, baseado no exemplo de Cister (1098) e na Regra de São Bento (535-545); e, da criação da fraternidade franciscana por Francisco de Assis, com a instituição de uma nova comunidade, de uma Regra, que adota como norma à pobreza, a obediência, a caridade e a humildade, mantendo os seus frades ligados à cidade, trabalhando com os leprosos e mendigos. Por fim, analisamos o problema do despojamento corporal em Bernardo e Francisco, sobretudo porque, na Idade Média, os religiosos tinham uma relação diferente com o corpo, geralmente, visto como uma tentação a ser vencida por meio da busca da parúsia e do encontro com Cristo.<br>Abstract: The respective Master Essay Thesis considers the problem of desecration caused through the rules of Saint Bernard of Claraval (1090-1153) and Saint Francisco of Assis (1181/2-1226), between the centuries XI-XIII, concerning Bernard's Epistles and a Treaty named Guilherme's Apololy as well as Francisco of Assis's, Bulled Rule and Testament, in combination with Saint Francisco's First Life, that was composed by Thomas of Celano (1185?/1190-1260). Our purpose is to show the implications in the religious way of life, between the XII-XIII centuries made by Saints Bernard and Francisco. This covers the social contact and the company kept between men, such as the development of the monastic standards of Cistercians by Bernard of Claraval, based on Cister's example (1908) and those of Saint Benedict's Rule (535-545); and, also the Franciscan brotherhood created by Francisco of Assis. This Franciscan Rule for a new community instituition adopting rules covering poverty, obedience, charity and humility, keeping their priests connected to city society and population, through working with lepers and beggars and other ostracized members of the community. Actually, we attempt to analyse in Bernard and Francisco a problem about the desecration of the body, because, in the Middle Age, religious clergies had a different relationship with the human body, usually seen as a tentation to be win, through seeking the Parousia, where it is preached throughout the Christian & Catholoic Church that all christian people await Christ's Second Coming to absolve them of their sins.<br>Mestre
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Melo, Taciana Santiago de. "Caminhos do mundo, espaços e almas a conquistar: frades alemães no Brasil." Universidade Federal de Alagoas, 2016. http://www.repositorio.ufal.br/handle/riufal/1336.
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From 1891, Franciscans from Germany landed in the Brazilian territory in order to save the existence of the Order in the country and prevent it from an imminent extinction. From the end of the 19'' century and during the 20e' century, these friars left an important heritage Brazil that covers not only lhe religious and missionary fields, but also the social and cultural areas, including Architecture and Urbanism. Inspired by a practical mentality linked to wodt, the German friars undertook a sedes of renovations in the old colonial Brazilian friaries that helped the preservation of these buildings until the present, even though, in some cases, they had faced conflicts with these spaces; they reached large cities, tiny cities and also forests, expanding the Franciscan activity to the inland parts of the country; they built new churches and Maltes that had an important role in lhe development of cities that started to grow in lhe end of the 19m century. This still little known history will be the main topic of this work, that MI rely on other time frames ár order to carry out an analysis about the actions of the German Mars in Brazil and its resulta in the space. It will be used as a support, in particular, the History of the Order in the Middle Ages, since the franciscanism arose in this period as a religious model that had strong emphasis in the material world. lhe use of written documents, especially the primary sources, and the experience in the studied localities through the technical visits made to Italy, Germany and three different regions of Brazil, were the main methodological toais used ia this dissertation. At a first moment, the work focused on the ways that Saint Francis and the franciscanism had built their memodes in the tangible world. In view of this approach, lhe research bied to understand this process in Brazil, focusing on the period in which the German friars had a strong influence in the country. Therefore, the dissertation aimed to investigate the motivations and effects of the action and legacy of these friars in the Brazilian territory, using as study guide the relationship between the franciscanism, materiality and itinerancy.<br>Fundação de Amparo a Pesquisa do Estado de Alagoas<br>A partir de 1891 aportam no território brasileiro franciscanos vindos da Alemanha com o objetivo de reerguer a Ordem no país que se encontrava em iminente extinção. A partir do final do século XIX e ao longo do século XX, esses religiosos deixaram um importante legado no Brasil que abrange não só o campo missionário e religioso, mas também as áreas social e cultural, com repercussões, inclusive, na Arquitetura e no Urbanismo. Dotados de um espírito operativo, os frades alemães empreenderam uma série de reformas nos antigos conventos coloniais brasileiros, contribuindo para a preservação dos mesmos até os dias de hoje, mesmo que muitas vezes tenham entrado em conflito com a materialidade dessas edificações; percorreram desde grandes cidades até longínquos povoados, adentrando também em florestas, expandindo a atividade franciscana para áreas interioranas do país; construíram novas igrejas e conventos que exerceram importante papel no desenvolvimento de cidades que emergiam no fim do século XIX. Essa ação, ainda pouco conhecida, será a principal temática deste trabalho que se apoiará em outras temporalidades, para a realização de análise sobre a conduta dos frades alemães no Brasil e suas repercussões no espaço. Será utilizado como suporte, em especial, a Idade Média, período em que o franciscanismo surge como um modelo religioso que teve fortes rebatimentos no mundo material. O uso dos documentos escritos, sobretudo, de fontes primárias, e a própria experiência nos espaços em estudo através de viagens realizadas a Itália, Alemanha e a três diferentes regiões do Brasil, foram utilizadas como principais ferramentas para a execução desta dissertação. O trabalho buscou a priori, através do estudo das fontes e da leitura das cidades atuais, discorrer sobre as formas que Francisco e o franciscanismo espacializam sua memória no mundo tangível. Com esse aporte, procurou-se compreender o mesmo processo no Brasil, tendo como foco o período em que os frades da Alemanha atuaram de forma intensa no país. Dessa forma, a dissertação buscou investigar as motivações e implicações da atuação e legado desses religiosos no território brasileiro, tendo como fio condutor a relação entre o franciscanismo, o espaço e a itinerância.
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Kantovitz, Geane. "Irmãs catequistas franciscanas." reponame:Repositório Institucional da UFSC, 2017. https://repositorio.ufsc.br/xmlui/handle/123456789/178325.
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Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Ciências de Educação, Programa de Pós-Graduação em Educação, Florianópolis, 2017.<br>Made available in DSpace on 2017-08-15T04:12:22Z (GMT). No. of bitstreams: 1
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Previous issue date: 2017<br>Esta pesquisa versa sobre as memórias de dez religiosas da atual Congregação das Irmãs Catequistas Franciscanas (CICAF), com o objetivo de compreender, por meio de suas memórias, como as Irmãs Catequistas Franciscanas foram produzindo uma ordem social e constituindo-se como professoras na medida em que construíam uma identidade professoral/religiosa de si, para si e para os outros, materializada em suas práticas docentes, no cenário da escola primária em Santa Catarina, no período entre 1935 e 1965. As Irmãs Catequistas Franciscanas iniciaram sua docência nas escolas paroquiais do interior do estado de Santa Catarina em 1915 e foram inseridas na educação pública a partir da década de 1930, período em que as escolas paroquiais passaram para a esfera pública municipal e/ou estadual. Desse modo, atuaram majoritariamente no processo de escolarização do ensino primário até 1965, década na qual ampliaram sua ação para serviços pastorais em geral, incluindo a abertura de casas em outros estados do país e além fronteiras. Em termos teóricos e metodológicos, sob as lentes de Berger e Luckmann (1985), procurei compreender como, em relações sociais cotidianas e em tipificações habituais da prática docente, essas religiosas foram constituindo-se como professoras e, ao mesmo tempo, construindo uma identidade socialmente objetivada e subjetivamente apropriada. Maurice Halbwachs (2003) e Michel Pollak (1989; 1992) foram tomados como matrizes referenciais para a análise relativamente às memórias dessas professoras aposentadas, com idade entre 77 e 94 anos. Assim, as memórias das entrevistadas foram trabalhadas na esteira do conceito de memória coletiva, cunhado por Halbwachs, o qual enfatiza a necessidade de se estudar os quadros sociais (lugares de convívio e de experiência) como condição para se estudar os indivíduos. Todavia, além das questões relacionadas à coesão social, ao sentimento de pertencimento vinculado à comunidade afetiva, neste específico a CICAF, na esteira de Pollak, também busquei dialogar com a identidade e sua construção, ou seja, com o enquadramento da memória e seus processos de coerção. Além das entrevistas, outros documentos, tais como relatórios anuais, crônicas, atas, planos de aula, fichas funcionais, Livros Tombos, imagens e manuais didáticos foram utilizados como fontes. Os resultados da pesquisa indicaram que as Irmãs Catequistas Franciscanas constituíram uma identidade professoral/religiosa no ensino primário articulada ao ser e aos saberes religiosos católicos. Ou seja, embora professoras em escolas públicas, suas práticas cotidianas, amparadas tanto pelo catecismo quanto pelos manuais didáticos, sempre estiveram entrelaçadas com a identidade religiosa construída e mantida no interior da CICAF. Assim, as Irmãs Catequistas construíram uma cultura escolar (JULIA, 2001) singular no processo de escolarização primária e constituíram um jeito próprio e específico de aprender e de ensinar. Atrelado a esse processo, procuraram manter a identidade da Congregação tanto do ponto de vista religioso quanto docente, construindo-a e reconstruindo-a continuamente na sua prática dentro e fora das escolas.<br><br>Abstract : This research centers on the memories of ten of the current Congregation of Sisters Catechists Franciscans (CICAF), the goal is to understand, through their memoirs, how the Sisters Catechists Franciscans were producing a social order and constituting themselves as a teachers, by the time they built a Professorial/religious identity for themselves and for others, materialized in their teaching practices, in the scenario of primary school in Santa Catarina, between 1935 and 1965. The Sisters Catechists Franciscans began their teaching practices in parochial schools, in the interior of the State of Santa Catarina in 1915 and were introduced in public education from the 1930's, a period in which parochial schools passed to the municipal and/or State sphere. Thus, they acted mainly in the process of schooling of the elementary school until 1965, a decade in which they extended their action to pastoral services in general, including the opening of houses in other States of the country and beyond. In theoretical and methodological terms, under the lens of Berger and Luckmann (1985), the goal was to try to understand how, in everyday social relations and in usual typifications of the teaching practice, these Sisters were constituting themselves as teachers and, at the same time, building a socially objectified and subjectively appropriate identity. Maurice Halbwachs (2003) and Michel Pollak (1989; 1992) were taken as reference matrices for the analysis regarding the memories of these retired teachers, aged 77 and 94 years. So, the memories of the interviewed were worked in the wake of the concept of collective memory, coined by Halbwachs, which emphasizes the need to study social frames (places of conviviality and experience) as a condition for studying individuals. However, in addition to the issues related to social cohesion, to the feeling of belonging linked to the affective community, specifically to CICAF, in the wake of Pollak, the author also sought to dialogue with the identity and its construction, that is, with the framework of the memory and its coercion processes. In addition to the interviews, other documents, such as annual reports, chronicles, minutes, lesson plans, handouts, Tomb Books, images and textbooks were used as sources. The survey results indicated that the Sisters Catechists Franciscans constituted a professorial/religious identity in primary education articulated to the being and to the Catholic religious knowledge. That is, although teachers in public schools, their daily practices, supported by both the catechism and didactic manuals, were always intertwined with the religious identity built and maintained within the CICAF. Thus, the Sisters Catechists built a school culture (JULIA,2001) unique in primary schooling process and constituted a proper and specific way of learning and teaching. Coupled to this process, they sought to keep the identity of the Congregation, as religious and from a teaching point of view, by building and rebuilding it, continuously, on its practice, inside and outside of schools.