Dissertations / Theses on the topic 'Order of Saint Ursula'

There is an undefinable order in the universe. In our solar system, nine planets revolve around one sun. The earths’ orbit around the sun takes 365 days. The moons’ orbit about the earth take 30 days. The earths’ revolution about its own axis takes 24 hours. The sun rises in the east and sets in the west. This is how man begins to define his portion of the universe, to distinguish limits. There is much more to explore, learn and explain. As humans we subconsciously desire a harmony and balance around us. Order. It is a physical, tangible presence that we can see, label and understand, which is evident throughout the human existence. We have a need to define, regulate and establish rules, to create order. Order permeates our lives on a daily basis. This thesis seeks to give order to a structure, a House. It is the study of grids, columns and walls in relation to the structure that it supports. A sixteen square grid is a constant of this project. It is the controlling element that gives rise to the placement of the walls and columns. Walls and columns are placed with in the house according to an order that is defined by the grid. Materials are also used to distinguish boundaries of the grid establishing its influence throughout the house.<br>Master of Architecture

L’objectif de ce travail est de proposer un schéma numérique pertinent pour les équations de Saint-Venant avec termes source de topographie et de friction de Manning. Le premier chapitre est dédié à l’étude du système de Saint- Venant muni des termes source. Dans un premier temps, les propriétés algébriques de ce système sont obtenues. Dans un second temps, nous nous intéressons à ses états stationnaires, qui sont étudiés pour les termes source individuels de topographie et de friction. Le deuxième chapitre permet de rappeler des notions concernant la méthode des volumes finis. Nous évoquons des schémas aux volumes finis pour des systèmes de lois de conservation unidimensionnels et bidimensionnels, et nous en proposons une extension permettant d’assurer un ordre élevé de précision. Le troisième chapitre concerne la dérivation d’un schéma numérique pour les équations de Saint-Venant avec topographie et friction. Ce schéma permet : de préserver tous les états stationnaires ; de préserver la positivité de la hauteur d’eau ; d’approcher les transitions entre zones mouillées et zones sèches, et ce même en présence de friction. Des cas-tests mettant en lumière les propriétés du schéma sont présentés. Le quatrième chapitre permet d’étendre le schéma proposé précédemment, pour prendre en compte des géométries bidimensionnelles et pour assurer un ordre élevé de précision. Des cas-tests numériques sont aussi présentés, y compris des simulations de phénomènes réels<br>This manuscript is devoted to a relevant numerical approximation of the shallow-water equations with the source terms of topography and Manning friction. The first chapter concerns the study of the shallow-water equations, equipped with the aforementioned source terms. Algebraic properties of this system are first obtained. Then, we focus on its steady state solutions for the individual source terms of topography and friction. The second chapter introduces the finite volume method, which is used throughout the manuscript. One-dimensional and two-dimensional systems of conservation laws are studied, and a high-order strategy is presented. The third chapter deals with the numerical approximation of the shallow-water equations with topography and friction. We derive a scheme that: • preserves all the steady states; • preserves the non-negativity of the water height; • is able to deal with transitions between wet and dry areas. Relevant numerical experiments are presented to exhibit these properties. The fourth chapter is dedicated to extensions of the scheme developed in the third chapter. Namely, the scheme is extended to two space dimensions, and we suggest a highorder extension. Numerical experiments are once again provided, including real-world simulations

FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO<br>A presente dissertação tem por objeto de estudo o processo de constituição da Ordem Terceira da Penitência de São Francisco do Recife em 1695, enquanto espaço de sociabilidade e de legitimação social dos mais prósperos homens de negócio pertencentes à comunidade mercantil emergente da praça do Recife, advindos do norte de Portugal para a capitania de Pernambuco, após o período da dominação holandesa da capitania de Pernambuco (1630-1654). Através do levantamento dos perfis biográficos dos principais dirigentes da Ordem leiga seráfica, a análise foca no processo de ascensão social desses homens considerados sem qualidade de origem e portadores de defeito mecânico, em articulação aos seus investimentos nas representações e nos seus símbolos de poder, notadamente na construção da Capela Dourada e na organização da Procissão das Cinzas, assim como às injunções políticas por eles protagonizadas, no âmbito do conflito com a nobreza da terra de Olinda, que resultaram na emancipação do Recife e na instalação da Câmara dos vereadores da nova vila, cerne do poder local no âmbito da América portuguesa.<br>This dissertation is a study of the process by which the Third Order of the Penitents of St Francis in Recife was constituted in 1695, providing a space for the social legitimation of the more prosperous homens de negócio (traders), many of whom came from the north of Portugal, in the mercantile community which emerged in Recife in the period following the Dutch occupation of the captaincy of Pernambuco (1630-1654). Through a survey of the biographies of the principal leaders of the lay Order of Franciscans, the analysis focuses on the upward social mobility of men who were considered to be sem qualidade de origem (of poor background) and with defeito mecânico (manual labourers), their investment in symbols of power like the Capela Dourada and the Ash Wednesday Procession, and their participation the political conflicts with the nobreza da terra (landed nobility) of Olinda, which led to the autonomy of Recife and the establishment of the Câmara (municipal council) of the new vila (town), the locus of local power in Portuguese America.

Thesis advisor: Thomas E. Wangler<br>The story of the transformation of St. Benedict Center in Cambridge, Massachusetts, originally a small Catholic student center, into a controversial and socially disruptive religious community is little known today even by most Bostonians. Some sixty-five years ago, however, the Center's public activities under the leadership of its chaplain, Leonard Feeney, S.J., were the focus of intense controversy and publicity, nationally and internationally as well as locally. In the 1940s, there was no clear theological consensus on the possibility of salvation for non-Catholics. Although there seems to have been a notable hesitation on the part of theologians and hierarchy alike in Boston to issue an official pronouncement on the Church's theology of salvation, there was at the same time an unhesitating consensus among them that Fr. Feeney's rigorist interpretation of the Catholic doctrine extra ecclesiam nulla salus ("no salvation outside the Church") was not that of the Church in the modern age. Complex social and cultural factors were at play in the controversy. Ultimately, though, any historian attempting to make sense of the ideas and actions of Fr. Feeney and the members of the Center is confronted with the fact that they took theology seriously, and so also must the historian who hopes to understand them. My thesis in this dissertation is that a uniquely explosive combination of theological developments, social flux, and intersecting personalities led to the eruptions at St. Benedict Center<br>Thesis (PhD) — Boston College, 2014<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology

La recherche qui fait l'objet de cette thèse a pour but de combler une lacune sur la connaissance des choix patrimoniaux en époque moderne d’un grand acteur territorial, l’Ordre souverain militaire hospitalier de Saint-Jean de Jérusalem, de Rhodes et de Malte. L’historiographie relative au cheminement de cet Ordre en époque médiévale est considérable et des historiens de grande envergure se sont occupés d’en reconstruire les caractéristiques et les mécanismes administratifs dès son commencement, de Jérusalem à Rhodes. Au contraire, l’étude de l’histoire des chevaliers à l’époque moderne souffre de lacunes: d’une part à cause du fait que de nombreux documents se sont perdus avant l’arrivée de l’Ordre à Malte en 1530, d’autre part, parce qu’il y a de considérables difficultés à repérer les sources parsemées dans les Archives d’État de toute l'Europe. À cette époque historique, quasiment chaque État se précautionnait d’ordres laïcs chevaleresques ou religieux-militaires, mais ceux qui maintinrent une adhérence au modèle original sont en prévalence ceux d’origine médiévale. Certains d’entre eux ont survécu jusqu’à nos jours, en renonçant au versant militaire et en trouvant une nouvelle substance dans l’action charitable : l’Ordre des Chevaliers de Malte est l'un des rares Ordres, sinon le seul, qui a su se reconstruire entièrement. Par apport aux autres ordres religieux-militaires, l’Ordre de Malte se caractérise autant pour sa solide structure hiérarchique administrative, qui se maintient inaltérée pendant des siècles, que pour sa nature patrimoniale et territoriale, qui lui consent d’accroître incessamment sa domination à niveau international, de Jérusalem à Rhodes et Malte, jusqu’à atteindre toute l’Europe de cette époque. Appréhender la hiérarchie administrative de l’Ordre est très important pour reconstruire les retombées directes sur les biens à niveau territorial, notamment à travers le système des commanderies. La consolidation de ce dernier, à partir de l’époque moderne, est pour les chevaliers de Malte un aspect fondamental à fin d’obtenir les ressources économiques nécessaires pour mener à terme la construction de «la ville de l’Ordre», La Valette, à partir de 1565. Les relations établies entre les Grands Maîtres, les papes et les princes italiens et étrangers à la fin du XVIe siècle trouvent une démonstration directe même sous le plan de l’architecture : les échanges épistolaires entre l’Empereur Charles Quint et l’Ordre religieux-militaire suite à la donation de Malte en 1530, et celui entre le Grand Maître Jean de La Valette et Cosme Ier de Toscane concourent à l’idéation d’une ville qui réfléchisse, même sous l’angle architectural, la puissance chrétienne dans la Méditerranée, tels qu’était le cas pour l’Ordre de Malte. À la fin du XVIe siècle, il y a un foisonnement d’idées autour du thème de la ville idéale: il suffit de penser à Vitry-le-François (1545), Carlentini (1551) e Palmanova (1593). Les plus grands ingénieurs militaires de l’époque furent appelés dans les plus importants États italiens et étrangers afin de réaliser les ambitions des papes, ducs, princes et empereurs, en facilitant en Europe la migration de style du langage architectural de la Renaissance tardive ainsi que du Maniérisme. Les voyages d’une ville à l’autre de ces célèbres ingénieurs militaires comportent une retombée directe autant sur les choix du langage architectural, que pour ce qui concerne l’échange constant de main-d’œuvre locale, comme c’est le cas pour la capitale de l’ordre à La Valette. De plus, il y a un rapport symbiotique entre les ingénieurs choisis par l’ordre qui portent de nouveaux modèles architecturaux et urbanistiques et la main-d’œuvre maltaise, formée dans la tradition, qui transmettent le style de la Renaissance tardive même aux plus petites agglomérations<br>This dissertation aims to fill the knowledge gap about the property choices – during the Modern Age – of a great territorial mover, the Sovereign Military Hospitaller Order of Saint John of Jerusalem, of Rhodes and of Malta. The historiography about the events of this Order during the Middle Ages is considerable and very prominent historians have worked to reconstruct its features and administrative machinery from its dawning, from Jerusalem to Rhodes. On the contrary, the research of Knights’ history during the Modern Age is full of lacunae: partly because a lot of documents are lost before the Order arrival in Malta on 1530 and partly because finding the sources – lost in the State Archives of all Europe – is more difficult. During this historical period almost each State has secular orders of knighthood or military-religious orders, but the ones who kept their own adherence to the original model have principally a medieval origin. Some of them survive up to the present day, renouncing the military aspect and finding new life in the charitable spirit: among them, the Order of Malta is one of the few, maybe the only one, that was been able to be completely reconverted. Compared to the other military-religious orders, the Order of Malta is characteristic of both the solid hierarchical administrative structure, all but intact during the centuries, and its property and territorial nature allowing to widen continuously its international rule, from Jerusalem to Rhodes and Malta, and the then known Europe. It is very important to understand the order administrative hierarchy to reconstruct the direct repercussions on the international goods through the system basically of recommendation, which consolidation is – from the Modern Age – an essential aspect for the Knights of Malta to get the economical resources needed to achieve the construction of the so-called “City of the Order”, Valletta, from 1565. The relations existing between the Grand Masters, the popes and the Italian princes to the end of Cinquecento find a direct confirmation in the architectural feature too: the epistolary correspondence between the Emperor Charles V and the military-religious order following the deed of donation of the Maltese Island in 1530, and the one between the Grand Master Jean de Valette and Cosimo I de’ Medici concur to the invention of a city mirroring, also from an architectural point of view, the Christian power in the Mediterranean Sea, as the Order of Malta was. At the end of Cinquecento the ideas about ideal cities topic proliferate: only think about Vitry-le François (1545), Carlentini and Palmanova (1593). The greatest military engineers of the period are called into the more important Italian and foreign States to achieve the ambitions of popes, dukes, princes and emperors, simplifying the style migration of the late Renaissance and Mannerism architectural language in all Europe. The journeys of these famous military engineers from a city to another involve a direct repercussion on the architectural language choices, both in the measure of a constant exchange with the local workers, and as it happens in Valletta, the capital of the order. Moreover, there is a symbiotic relationship between the engineers the order chose, bringing new urban architectural models, and the Maltese workers, grown up in their tradition, handing on the late Renaissance style also to the most minute settlements

Located approximately in the middle of the central Mediterranean channel, the Maltese Archipelago was touched by the historical events that effected the political, economic and cultural environment of Europe, North Africa, and the Middle East. The islands were close to the major maritime routes throughout history and they were often on the border between clashing military, political, religious, and cultural entities. For these reasons, the islands were presumed to have been strategically and economically important, and, thus, frequented by ships. An underwater archaeological survey around the archipelago revealed the scarcity of submerged cultural remains, especially pertaining to shipping and navigation. Preliminary findings elucidate a story that contrasts with the picture presented by modern history and historiography. In this sense, a comparison of the underwater archaeological data with the information gathered through a detailed study of Maltese maritime history clearly shows that the islands were attributed an exaggerated importance in historical texts, due to political and religious trends that are rooted in the period during which the islands were under the control of the Order of Saint John. An objective investigation of the historical and archaeological material provides a more balanced picture, and places the islands in a Mediterranean-wide historical framework from the first colonization of the archipelago eight thousands years ago to the twentieth century.

Les fluides (gaz et liquides) existent partout autour de nous. Alors que l’eau recouvre 70% de la croûte terrestre, des couches de gaz comme l’azote et l’oxygène entoure notre planète. Le domaine de la dynamique des fluides comprend l’étude des liquides ou des gaz en mouvement. Les équations qui régissent le mouvement des fluides à savoir les équations de Navier-Stokes sont des équations aux dérivées partielles non-linéaires complexes qui n’ont pas de solutions analytiques pour la plupart des problèmes d’intérêt pratique. Cependant, en utilisant des schémas numériques, ces équations aux dérivées partielles de variables continues peuvent être transformées en d’énormes systèmes algébriques de variables discrètes et résolues à l’aide d’ordinateurs à haute-performance. Une méthode numérique résolue sur un dispositif informatique introduira des erreurs dans la solution finale, nécessitera une quantité donnée de ressources de calcul comme la mémoire et le processeur, et prendra une quantité finie de temps pour parvenir à une solution. Ainsi, le développement d’algorithmes plus précis et plus rapides pour résoudre numériquement les équations d’un système de dynamique des fluides est un domaine de recherche en évolution constante. Le présent document est dédié à la fois à l’étude des algorithmes numériques d’ordre peu élevé, ainsi qu’à la mise en œuvre de méthodes existantes ou le développement et la mise en œuvre de nouvelles méthodes d’ordre supérieur, pertinentes pour la résolution des équations de Navier–Stokes incompressibles. L’ensemble du travail a été effectué sur le solveur adaptatif Cartésien d’équations fluides Basilisk. Nous recherchons en particulier des solveurs pour la convection–diffusion, les équations de Poisson–Helmholtz, les schémas temporels et les équations de Saint-Venant. Nous examinons des méthodes de maillage adaptatif pour résoudre ces équations et prenons l’implémentation de Basilisk de l’algorithme adaptatif en ondelettes sur quad-octree comme point de départ pour construire un nouveau schéma adaptatif d’ordre supérieur. Un thème récurrent tout au long de cette thèse est la comparaison de la précision et des performances informatiques de différents schémas d’ordre supérieur par rapport à leurs homologues d’ordre inférieur<br>Fluids (gases and liquids) exist everywhere around us. Water covers 70% of the Earth’s crust and gases like nitrogen and oxygen surround the planet. The field of fluid dynamics involves the study of liquids or gases in motion. The equations which govern the motion of fluids viz. The Navier–Stokes equations, are complex non-linear partial differential equations which do not have closed-form analytical solutions for most problems of practical interest. However, using numerical schemes, these partial differential equations of continuous variables can be transformed into huge algebraic systems of discrete variables and solved using high-performance computers. A numerical method solved on a computing device will introduce errors in the final solution, will require a given amount of computational resource like memory and processor, and will take a finite amount of time to reach a solution. Thus the development of more accurate and faster algorithms to numerically model the equations of fluid dynamics is a constantly evolving research field. The present document is dedicated to both the study of existing lower-order numerical algorithms as well as either the implementation of existing or development and implementation of new higher-order algorithms, relevant for solving the incompressible Navier–Stokes equations. The entire work has been carried out on the adaptive Cartesian solver for fluid equations Basilisk. We specifically research solvers for convection–diffusion, Poisson–Helmholtz equations, time-marching schemes, and for the shallow-water equations. We look at adaptive mesh methods for solving these equations and taking the Basilisk implementation of the adaptive wavelet algorithm on a quad-octrees as our starting point, we build a novel higher-order adaptive scheme. A recurring theme throughout this thesis is the comparison in accuracy and computing performance of different higher-order schemes when compared to their lower-order counterparts

Mesoscopic spin systems can be designed and fabricated using modern nano-fabrication techniques. These systems can contain large numbers of patterned ferromagnetic elements, for which the shape will generally determine their effective mesospin dimensionality. The lateral arrangement of these mesospins can be further used to tune the interactions between them. With an appropriate choice of material, it is possible to define a temperature range where thermal fluctuations of these mesospins are experimentally accessible. To actively define this range, we use δ-doped Palladium, a three-layer system of Palladium—Iron—Palladium, for which the Curie-temperature scales with the Iron layer thickness. The patterned mesoscopic elements used in this work have a stadium-like shape that promotes a single magnetic domain state, thus making these islands behave as one-dimensional Ising-like mesospins that can be observed using magnetic imaging techniques. We investigate the impact on the magnetic order resulting from modifications of the square spin ice geometry. By adding, removing and merging elements in the square artificial spin ice architecture, energy-landscape variations can be realized. Firstly, an added interaction modifier is used to equilibrate the interactions between the mesospins at the vertex level, which can restore the degenerate ground state of the square spin ice model. Secondly, the removal of elements can lead to topologically frustrated spin systems, as not all building blocks can simultaneously be in their lowest energy state. Furthermore, the merging results in multiple element sizes in the mesospin system. As the magnetization reversal barrier is dependent on the element size, these mesospin systems have different energy barriers. The thermal ordering process in such a system differs from a single-size element system with its unique energy barrier. Using reciprocal space analysis tools like the magnetic spin structure factor we show that systems with multiple element sizes achieve a higher short-range order then their single-size element references. The magnetic order in mesoscopic spin systems could successfully be tailored by modifications of the lattice geometry.

<p>Detta arbete, inom ämnet Kristendomens historia, presenterar en svenskkyrklig orden, ”Franciskus Tredje Orden inom Svenska kyrkan” (F.T.O.), som tillhör den ”Tredje Orden” (TSSF) inom ”The Society of Saint Francis” (SSF), en ordensgemenskap inom den Anglikanska kyrkan, Church of England. Orden är öppen för kvinnor och män, vigda (biskopar, präster och diakoner) och lekfolk som lever vanliga liv i familj och samhälle, med en vilja att leva sina liv utifrån en tydlig inspiration av den helige Franciskus och hans liv.</p><p>Syftet med arbetet är att undersöka och redogöra för de primärkällor som finns från tiden av F.T.O.: s grundande för att svara på frågan om huruvida Ordens uppkomst var förenlig eller ej med den Svenska kyrkan, dess tro, lära och bekännelse.</p><p>Undersökningen inleds med en deskriptiv del gällande bakgrunden till frågeställningen där jag redogör något för reformationen och vad detta medförde för Svenska kyrkan gällande klosterliv. Sedan följer en redogörelse och en hermeneutiskt och dogmatisk analys av de, för tiden av Ordens grundande, aktuella källorna.</p><p>En sammanfattning av resultatet som framkommit är det att grundandet av F.T.O. i början av 1970-talet var förenligt med den Svenska kyrkan. Vi kan se i källorna att Ordens syfte och annat typiskt för Orden, korresponderar väl med vad som uttrycks gällande tro, lära och bekännelse i Kyrkolagen 1686 och de, förutom Bibeln, samlade bekännelseskrifterna för den Svenska kyrkan. Genom detta arbete konstaterar vi att ett ordensliv likt F.T.O. kan tillämpas inom ett evangeliskt-lutherskt kyrkosamfund och att det på intet sätt är synonymt med den gärningsfromhet inom klosterväsendet som reformatorerna så tydligt vände sig mot under medeltiden.</p><br><p>This study, in the subject the history of Christianity, present an order in the Church of Sweden, “Saint Francis Third Order within the Church of Sweden” (F.T.O.), which is a part of the “Third Order” (TSSF) within “The Society of Saint Francis” (SSF), a community within the Anglican Church, Church of England. The order is open for women and men, ordained (bishops, priests and deacons) and lay people who live ordinary lives in family and society, with a desire to live their lives inspired by Saint Francis and his life.</p><p>My purpose with this study is to examine and describe the prime sources from the time of the foundation of the F.T.O. to answer the question about whether the foundation of the Order was compatible or not with the Church of Sweden, their faith, doctrine and confession.</p><p>The examination starts with a descriptive part about the background to the study problem where I give some facts about the reformation and what that brings for the Church of Sweden in relation to monastery life. Then comes a description and a hermeneutics and a dogmatic analysis of the, for the time of the foundation of the Order, current sources.</p><p>A summery of the upcoming results of this study is that at the foundation of F.T.O. in 1970ths was compatible with the Church of Sweden. In the sources we can see that the Orders purpose and other typical for the Order corresponds well with what they say about faith, doctrine and confession in the church law from 1686 and the, except the holy Bible, confession scripts for the Church of Sweden. Through this work we establish the fact that an order life like that we see in F.T.O. could practices in an evangelical-Lutheran church and it is not in any way synonymic with that phenomena called “action piety” within the monastery life that the men’s of the reformation so clearly said no to under the middle age.</p>

The aim of this study is twofold: to identify the theological purpose underlying the depiction of angels at certain key points in the history of their use, and to explore how far that deeper theological rationale can be re-appropriated for our own day. This study first traces the progression of the angelic motif in the Hebrew Scriptures. By examining numerous pericopes in the Pentateuch, major prophets and Daniel, I demonstrate that the metamorphosis of higher-order beings like the angel of the Lord, cherubim and seraphim, is directly related to the writers' desire to enhance God's transcendence. Next, I evaluate pseudo-Denys' hierarchical angelology, which prominent theologians like Luther and Calvin condemned as little more than a Neoplatonic scheme for accessing God through angels. I propose that not only has pseudo-Denys' Neoplatonism been overstated, but that his angelology is particularly noteworthy for the way it accentuates Christ's eucharistic immanence to the Church. Then I maintain that because assessments of Aquinas' angelology are often based upon the Summa Theologiae, his views are wrongly portrayed as overtly philosophical, rather than biblical and exegetical. In his lesser-known biblical commentaries, however, Aquinas pushes the semantic range of the word ‘angel' to include aspects of the physical world, which unveils an imaginative, Christocentric, and scriptural dimension of his angelology that is rarely acknowledged. The conclusion considers how contemporary figures and movements relate to these three angelologies. Barth emphasises the transcendent God but unlike Hebrew Scripture, weakens connections between God and angels. New Ageism affirms the immanent angel but unlike pseudo-Denys, does so at the expense of Christology and ecclesiology. Contemporary ecological discourse generally lacks Aquinas' appreciation for an imaginative, supernatural approach to the world. Finally, I ground the angels' relationship to transcendence, immanence and imagination in an experiential, eucharistic context.

This analysis is an expansion of research done by Rollin Hotchkiss during his Ph.D work. The research uses fluid flow, sediment transport, and perturbation theory to predict where scour will occur in a variable-width channel. The resulting equations also determine equilibrium scour depth based upon the stream bed elevation derived from a dimensionless bed slope equation. Hotchkiss perturbed the width of the channel using a second order Taylor Series perturbation but neglected second order terms. The present work follows the same procedures as Hotchkiss but maintains the second order terms. The primary purpose is to examine how the additional terms impact the final equilibrium scour depth and location results. The results of this research show a slight variation from the previous work. With respect to a hypothetical case, there was not a significant amount of change, thereby verifying that scour migrates downstream with an increase in discharge. Interestingly, the comparison shows a slight increase in sediment discharge through the test reach analyzed. Supplementary to previous research, values of scour depth and location in terms of distance from the start of channel-width perturbation are provided; at the lowest discharge maximum scour occurs 4% of a wavelength upstream of the narrowest portion, and at the highest discharge maximum scour occurs at the narrowest point. Additionally, a one-dimensional HEC-RAS sediment transport model and a two- dimensional SRH flow model were compared to the analytical results. Results show that the model output of the HEC-RAS model and the SRH model adequately approximate the analytical model studied. Specifically, the results verify that maximum scour depth transitions downstream as discharge increases.

Le Commentaire sur l’Ecclésiaste de saint Bonaventure se révèle être une œuvre importante dans la compréhension de la réflexion qui porte au XIII° siècle sur l’articulation entre philosophie et théologie. En effet, alors que le Commentaire reçoit une forme, la lectio, et s’apparente par sa méthode à la disputatio et à la praedicatio – toutes caractéristiques de la période scolastique –, il met en évidence l’apport de la philosophie à l’exégèse d’une part : l’importance du nombre des 89 questions au sein du Commentaire et le recours à la philosophie aristotélicienne et à la philosophie platonicienne permettent à saint Bonaventure en premier lieu de décrire et comprendre le monde, et en particulier sa mutabilité. Mais c’est aussi de la mutabilité des choses dans l’esprit de l’être humain qu’il s’agit. Quant à l’éthique, la philosophie donne des outils pour étudier la vertu. Enfin, la philosophie platonicienne fonde la distinction entre monde sensible et monde intelligible. Il met en évidence l’apport de l’exégèse à la philosophie d’autre part. Dans l’histoire de la curiosité comme concupiscence des yeux qui fait intervenir les notions centrales uti et frui. Dans l’histoire de l’anthropologie, en donnant une place très particulière à l’homme, comme union d’un corps mortel et d’une âme immortelle. Dans l’histoire de la notion d’ordre, que ce soit l’ordre de la sagesse régi par le nombre ou l’ordre de la bonté régi par le poids. Dans l’histoire de la connaissance de soi, quand l’âme se connaît comme miroir du monde et de Dieu. Toutes ces caractéristiques comptent parmi celles qui ont consacré comme un chef-d’œuvre le Commentaire de saint Bonaventure<br>Saint Bonaventure’s Commentary on Ecclesiastes reveals itself as an important work to understand the reflection in the thirteenth century about the connection between philosophy and theology. Indeed, when the Commentary receives a form, the lectio, and is related by its method to the disputatio and to the praedicatio – all features of the scolastic period –, it makes obvious the contribution of philosophy to exegesis on the one hand. The importance of the number of the 89 questions within the Commentary, and the recourse to the aristotelician philosophy and to the platonician philosophy allow saint Bonaventure in the first place to describe and to understand the world, and particularly its mutability. But it is about mutability of things in the mind of human being too. As for ethic, philosophy gives tools to study virtue. At last, platonician philosophy founds the distinction between sensible world and intelligible world. It makes obvious the contribution of exegesis to philosophy on the other hand. In the history of curiosity as concupiscence of the eyes, which makes intervene the essential notions of uti and frui. In the history of anthropology, which gives a very special place to man, as union of a mortal body to an immortal soul. In the history of the notion of order, whether the order of wisdom, governed by number, or the order of goodness, governed by weight. In the history of knowledge of oneself, when the soul knows itself as mirror of the world and of God. All these characteristics are among those which have sanctioned as a masterpiece the Commentary of saint Bonaventure

Par un édit de janvier 1751 Louis XV créa l’Ecole royale militaire de Paris. Elle devait accueillir 500 boursiers du roi. En raison d’insuffisances notoires elle fut scindée en deux. Les enfants devaient acquérir les connaissances de base à La Flèche avant de rejoindre Paris. Ce système jugé coûteux fut réformé en 1776 par le comte de Saint-Germain. L’éducation des jeunes gens se fit, en province, dans des écoles tenues par des religieux puis à Paris ou dans des régiments. Peu de congrégations étaient susceptibles d’accueillir les boursiers ; celle de Saint-Maur obtint 6 collèges dont Pontlevoy. Quel enseignement y était donné ? Que lui apporta la présence de 50 boursiers du roi, chaque année, entre 1777 et 1793 ? Outre la réponse à ces questions, il fallait s’intéresser aux boursiers eux-mêmes, à leur origine, à leurs parents et à leurs revenus. Les règles de l’édit furent-elles respectées ? Les réformes de Saint-Germain visaient à améliorer le sort de cette noblesse provinciale, à récompenser ses talents. Le but fut-il atteint ?<br>It was not until 1751 when Louis XV succeeded in establishing the Ecole royale militaire de Paris, intending to enroll 500 disadvantaged noble youths. Due to well-known learning deficiencies among many of the pupils, the school was split in two. Younger students studied at the lower school in La Flèche before being sent to Paris. Saint-Germain reformed this costly system in 1776, ordering that the first level of education be entrusted to twelve monastery colleges, spread among the provinces. Afterwards, the king’s pupils would go on to Paris or would enter the army. Few religious orders disposed of the means necessary to educate these pupils. The Benedictine order of Saint-Maur took charge of six colleges. Among them was Pontlevoy. What kind of education should be provided? What economic impact would be caused by the arrival of the new pupils? Additionally, who were these pupils, what was their parents’ income? Did the established rules abide by the terms of the law? Did Saint-Germain achieve his goal of promoting the talents of the king’s pupils and of enhancing the status of the provincial nobility?

Parmi les réformes du concile de Trente, figure celle des ordres religieux incités à s'organiser en congrégations. Y figure aussi l'invitation à traduire dans l'architecture et le décor des églises, l'expression de la foi catholique réaffirmée. Tout cela induit de nouvelles formes architecturales ou de nouveaux aménagements liturgiques qui s'accompagnent dans le cas des ordres religieux, d'une réorganisation spatiale des monastères. Dans ce que le professeur Taveneaux a défini comme une dorsale catholique, la Lorraine tient une place particulière, par son histoire déjà, par son emplacement dans l'échiquier européen d'alors et par la forte présence d'une Eglise soutenue par les souverains. Par l'engagement d'évêques réformateurs, parties prenantes du concile de Trente, puis celui de la famille ducale de Lorraine, le pays voit éclore en quelques années trois fortes congrégations : l'Antique Observance dans l'ordre de Prémontré à partir de Pont-à-Mousson alors que la personnalité de Pierre Fourier cristallise la réforme des chanoines réguliers de Saint-Augustin. Pour les bénédictins, c'est la congrégation de Saint-Vanne et Saint-Hydulphe de dom Didier de La Cour. Par les choix et habitudes architecturaux, par le choix des décors des églises et des bâtiments claustraux, par la vie quotidienne et ses objets, il est possible d'avoir une nouvelle vision de cette congrégation particulièrement active et présente sur le sol lorrain.Les vannistes qui essaiment en France ne sont pas sans influence sur les populations. Il apparaît alors naturel de chercher à comprendre ce que leur architecture et leurs choix décoratifs disent d'eux, de la manière dont ils relaient la doctrine de l'Eglise et dont ils se perçoivent eux-mêmes avec le corollaire de l'image contrôlée ou non qu'ils veulent donner d'eux. Leur architecture, témoin d'un pouvoir, d'un état d'esprit, est aussi sûrement la traduction de leurs principes religieux. Le niveau provincial retenu est celui où se décident les noviciats, où se réfléchissent les suppressions éventuelles ou créations de maisons, où un visiteur fait le lien entre le gouvernement central de la congrégation et chacune de ses maisons. Les religieux vivent aussi cette réalité géographique car ils ne sont que fort peu nombreux à passer d'une province à l'autre et il apparait des spécificités provinciales dans l'organisation même de la congrégation, sans négliger pour autant les choix politiques ou l'évolution de la pensée qui varie différemment selon la province. Car au-delà même des aspects liés à l'organisation de la congrégation, la province de Lorraine offre une singularité supplémentaire, celle d'être alors dans un pays indépendant, même si cela est, à l'époque moderne, tout relatif. Bien que d'une étendue géographique assez limitée, elle offre tous les cas de figures pouvant se rencontrer dans la variété de statuts et d'histoire des maisons vannistes. Toutes ces situations constituent un excellent échantillon de la perception que des religieux cloîtrés des XVIIe et XVIIIe siècles peuvent avoir de leur cadre de vie et de la manière dont ils le concrétisent. Tous ces éléments doivent concourir à définir ou non un éventuel style vanniste, montrant sous un jour particulier le quotidien des religieux qui composent cette grande congrégation d'une cinquantaine de maisons en Lorraine et en France, mère de congrégations réformées en France et en Belgique et sœur d'autres réformes monastiques nées en Lorraine dans les premières années du XVIIe siècle<br>Among the reforms of Trent, is that religious orders are encouraged to organize themselves into congregations. It shall include the invitation to translate the architecture and decorations of the church, the expression of the catholic faith, are reaffirmed. All this leads to new architectural forms and new liturgical developments, are also accompanied in the case of religious orders, by a spatial reorganization of monasteries. In what Professor Taveneaux defined as a Catholic back, Lorraine holds a special place in history, by its location in the european stage and then by the strong presence of a church supported by the sovereigns. By reformers bishops stakeholders the Council of Trent and that of the ducal family of Lorraine commitment, the country sees hatch within a few years three congregations : Ancient Observance in the norbertine order from Pont-à-Mousson while the personality of Pierre Fourier crystallizes the reform of the Canons Regular of St. Augustine. For Benedictine, is the congregation of Saint-Vanne and St. Hydulphe by dom Didier de La Cour. The choices and architectural patterns, the choice of sets of churches and abbey buildings themselves, by everyday life and objects, it is possible to have a new vision of this congregation which is particularly active on the Lorraine ground. The vannistes swarming in France are not without influence on populations. It appears natural to try understanding in what their architecture and decorative choices say about them, how they relay the doctrine of the Church and how they perceive themselves with the corollary of the controlled image they want to give of them. Their architecture, witness the power of a state of mind, as surely is the translation of their religious principles. The provincial level used is where decisions novitiates, which reflect any deletions or creations of houses, where a visitor made the connection between the central government of the congregation and every house. Religious also live this geographic reality because they are just very few of them move from one province to another and it seems provincial specificities in the very organization of the congregation without neglecting the political choices or changes' thinking that evolves differently in each province. For even beyond the aspects related to the organization of the congregation, the province of Lorraine offers additional singularity, whereas that of being in an independent country, even if it is in modern times, all relative. Although a fairly limited geographical scope, it offers all the scenarios that can be found in the variety of status and history of vannistes houses. All these situations are an excellent sample of the perception that religious cloistered seventeenth and eighteenth centuries may have their living and how they materialize. All these elements must contribute to define whether a possible style vanniste showing in a particular light daily religious that make up this great congregation of about fifty houses in Lorraine and France, mother of reformed congregations in France and Belgium other monastic reforms sister born in Lorraine in the early seventeenth century

Par un édit de janvier 1751 Louis XV créa l’Ecole royale militaire de Paris. Elle devait accueillir 500 boursiers du roi. En raison d’insuffisances notoires elle fut scindée en deux. Les enfants devaient acquérir les connaissances de base à La Flèche avant de rejoindre Paris. Ce système jugé coûteux fut réformé en 1776 par le comte de Saint-Germain. L’éducation des jeunes gens se fit, en province, dans des écoles tenues par des religieux puis à Paris ou dans des régiments. Peu de congrégations étaient susceptibles d’accueillir les boursiers ; celle de Saint-Maur obtint 6 collèges dont Pontlevoy. Quel enseignement y était donné ? Que lui apporta la présence de 50 boursiers du roi, chaque année, entre 1777 et 1793 ? Outre la réponse à ces questions, il fallait s’intéresser aux boursiers eux-mêmes, à leur origine, à leurs parents et à leurs revenus. Les règles de l’édit furent-elles respectées ? Les réformes de Saint-Germain visaient à améliorer le sort de cette noblesse provinciale, à récompenser ses talents. Le but fut-il atteint ?<br>It was not until 1751 when Louis XV succeeded in establishing the Ecole royale militaire de Paris, intending to enroll 500 disadvantaged noble youths. Due to well-known learning deficiencies among many of the pupils, the school was split in two. Younger students studied at the lower school in La Flèche before being sent to Paris. Saint-Germain reformed this costly system in 1776, ordering that the first level of education be entrusted to twelve monastery colleges, spread among the provinces. Afterwards, the king’s pupils would go on to Paris or would enter the army. Few religious orders disposed of the means necessary to educate these pupils. The Benedictine order of Saint-Maur took charge of six colleges. Among them was Pontlevoy. What kind of education should be provided? What economic impact would be caused by the arrival of the new pupils? Additionally, who were these pupils, what was their parents’ income? Did the established rules abide by the terms of the law? Did Saint-Germain achieve his goal of promoting the talents of the king’s pupils and of enhancing the status of the provincial nobility?

L’ordre hospitalier du Saint-Esprit a eu l’Hôpital du Saint-Esprit de Rome pour maison centrale en 1208. Il est né à Montpellier vers 1188, fondé par Gui probable frère cadet de Guilhem VIII, qui lui donna ses Institutions et le développa en lien avec le commerce de la ville et les alliances des Guilhems, Aragon et Bourgogne, avant même d’obtenir d’Innocent IIIla protection pontificale en 1198. Ne pouvant obtenir une église à Montpellier, l’ordre fut finalement institué en 1204 par Innocent III dans l’église Sainte Marie in Saxia de Rome, avec union de la maison de Montpellier et de l’hôpital que le pape y fonda alors. Sa règle fortement inspirée de celle de Saint Jean de Jérusalem instituait un accueil généraliste, la sortie en ville à la recherche des malades et une communauté mixte, dans un mode de vie reconnu par Innocent III régulier sans être monastique ni canonial. Les abus des partisans du comte de Toulouse à partir des privilèges amenèrent la désunion des maisons en 1217 et un laborieux processus de réorganisation dans un contexte d’avancée du contrôle royal dans le Midi. La connaissance de l’expansion dans l’espace de la France actuelle pâtit du manque de sources et de nombreux faux accumulés à l’instigation de l’Etat royal aux XVII e et XVIII e siècles. L’ordre n’y comptait que trente-cinq hôpitaux et quelques annexes. Son développement fut bloqué par les conflits entre le Siège Apostolique et les couronnes de France et d’Aragon, mais il fut important dans l’Empire et réel dans les territoires Plantagenêt. A la fin du XIII e siècle il était toujours un modèle, sans participation connue de ses religieux aux dérives joachimites<br>The Holy Ghost Hospital of Rome was given to the Hospitaller Order of the Holy Ghost as central house in 1208. This order appeared in 1198 in Montpellier, founded by Gui probably younger brother of Guilhem VIII, who gave it its Institutions and developed it linked with the city trade and Guilhems alliances, Aragon and Burgundy, before he obtained from Innocent III the pontifical protection. As he could not obtain a church in Montpellier, the order was finally instituted in 1204 by Innocent III in the church of Saint Mary in Saxia of Rome, at once with union of both Montpellier's house and hospital that the pope founded there and then. Its rule, strongly influenced by Knights Hospitaller's own rule, instituted a general welcome, rounds in town searching for sick people and a mixed community, in a way of life recognized by Innocent III as regular but distinct from monks or canons proper rules. The partisans of the counts of Toulouse committed misuses on the pretext of the privileges, which brought houses disunity in 1217 and an arduous process of reorganization in the context of royal control advancement across southern France. The knowledge of expansion in the area of present France suffers from the lack of sources and from many false documents accumulated at instigation of Royal State during XVII and XVIII centuries. Theorder counted then only thirty-five hospitals and a few annexes. Its development has been jammed with conflicts between the Holy See and the kingdoms of France and Aragon, but remained significant in the Empire and actual in Plantagenet territories. In the end of XIII century it was still a model, without any participation known to Joachimites drifts

Submitted by PATRÍCIA CRISTINA DE OLIVEIRA ROSA null (patycorosa@hotmail.com) on 2016-09-28T16:54:54Z No. of bitstreams: 1 Dissertação Final Patrícia Rosa.pdf: 2606210 bytes, checksum: d6cceb7391f6352888da2760c107d470 (MD5)<br>Approved for entry into archive by Ana Paula Grisoto (grisotoana@reitoria.unesp.br) on 2016-09-30T17:07:45Z (GMT) No. of bitstreams: 1 rosa_pco_me_mar.pdf: 2606210 bytes, checksum: d6cceb7391f6352888da2760c107d470 (MD5)<br>Made available in DSpace on 2016-09-30T17:07:45Z (GMT). No. of bitstreams: 1 rosa_pco_me_mar.pdf: 2606210 bytes, checksum: d6cceb7391f6352888da2760c107d470 (MD5) Previous issue date: 2016-08-30<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>A presente pesquisa buscou compreender como se constrói e como se expressa a religiosidade de um grupo de monjas paulistas da Ordem de Santa Clara de Assis. Em outras palavras, a investigação procurou refletir sobre as mudanças e as permanências que ocorrem nessa realidade específica, analisando as constantes (re)significações que as irmãs realizam sobre sua própria situação. Para tanto, foi necessário contextualizar as origens do monaquismo, da clausura religiosa e sua expansão no Ocidente, enfatizando a influência dos preceitos de Francisco de Assis sobre a fundadora da Ordem, Clara de Assis, no século XIII. Também foi importante fazer um levantamento historiográfico do desenvolvimento da vida religiosa feminina no Brasil até os dias contemporâneos, devido às transformações que vêm ocorrendo nos institutos de vida consagrada e afetam, também, a religiosidade clariana. Fez-se necessário pensar a trajetória das mulheres que compartilham desses ideais monásticos, compreendendo as motivações para o ingresso e permanência na vida religiosa, analisando seu cotidiano no claustro e refletindo sobre as relações dentro do mosteiro e além dele, isto é, com a hierarquia católica e a sociedade laica. A partir do trabalho etnográfico no mosteiro paulista, foi possível constatar que as religiosas se adaptaram a uma realidade capitalista e globalizada, conservando os preceitos de sua fundadora. As práticas da oração contemplativa, pobreza e clausura permaneceram como partes inerentes à vocação clariana. O estudo dessa religiosidade possibilitou a compreensão dos sentidos e significados atribuídos à eclesialidade contemplativa e permitiu conhecer qual o lugar da vida religiosa monástica feminina nos dias contemporâneos.<br>This research sought to understand how is built and expressed the religiosity of a group of nuns from São Paulo adepts to the Order of St. Clare of Assisi. In other words, the research sought to reflect on the changes and the continuities that occur in that particular reality, analyzing the constant (new) meanings that the sisters carry on their own situation. Therefore, it was necessary to contextualize the origins of monasticism, the cloistered religious and its expansion in the West, emphasizing the influence of the precepts of Francis of Assisi on the Order's founder, Clare of Assisi, in the thirteenth century. It was also important to make a historiographical survey of the development of Brazilian female religious life to contemporary days, due to the transformations taking place in institutes of consecrated life which affect also the Clarian religiosity. It was necessary to think about the trajectory of women who share these monastic ideals, understanding the motivations to enter and remain in the religious life, analyzing their daily life in the cloister and reflecting on the relationships within the monastery and beyond, that is, with the hierarchy Catholic and secular society. From the ethnographic work in São Paulo monastery was established that the religious have adapted to a capitalist and globalized reality, keeping the precepts of its founder. The practice of contemplative prayer, poverty and remained cloistered parts inherent to Clarian vocation. The study of this religion enabled the understanding of the senses and meanings attributed to the contemplative and it allowed knowing the place of female monastic life in contemporary days.

La presente tesi si prefigge di colmare una lacuna nella conoscenza sulle scelte patrimoniali, in età moderna, di un grande attore territoriale, il Sovrano Militare Ordine Ospedaliero di San Giovanni di Gerusalemme di Rodi e di Malta. La storiografia sulle vicende di quest’Ordine in periodo medioevale è cospicua e storici di grande rilievo si sono adoperati nella ricostruzione delle sue caratteristiche e dei meccanismi amministrativi fin dai suoi albori, da Gerusalemme a Rodi. Lo studio della storia dei cavalieri in età moderna è, al contrario, lacunoso: in parte per il fatto che molti documenti sono andati perduti prima dell’arrivo dell’Ordine a Malta nel 1530 e in parte perché vi è più difficoltà nel reperimento delle fonti, andate disperse negli Archivi di Stato di tutta Europa. Nel secolo scorso su quest’ordine dalla preminente vocazione ospedaliera numerosi sono stati gli approfondimenti da differenti punti di vista, spesso puntuali e non sistematici: da qui l’opportunità e l’interesse scientifico per un progetto organico volto a ricostruire origine, sviluppo e trasformazione dei beni architettonici e territoriali degli ospedalieri durante la fase moderna, ai fini di una loro valorizzazione. In tale periodo storico quasi ogni Stato si è dotato di ordini laici cavallereschi o religioso-militari, ma quelli che hanno mantenuto una loro propria aderenza al modello originale sono in prevalenza di origine medievale. Alcuni di questi sono sopravvissuti sino ai giorni nostri, rinunciando all’aspetto militare e trovando nuova vita nello spirito caritatevole: tra questi, l’Ordine dei Cavalieri di Malta è uno dei pochi, se non quasi l’unico, che ha saputo completamente riconvertirsi. Rispetto agli altri ordini religioso-militari, l’Ordine di Malta si caratterizza sia per la sua solida struttura gerarchico-amministrativa, che rimane pressoché intatta nei secoli, sia per il suo carattere patrimoniale e territoriale, che gli consente di allargare continuamente il suo dominio a livello internazionale, da Gerusalemme a Rodi e a Malta, fino a tutta l’Europa allora conosciuta. Comprendere la gerarchia amministrativa dell’ordine è molto importante per ricostruire le ricadute dirette sui beni a livello territoriale attraverso il sistema essenzialmente commendatizio. Il consolidamento di quest’ultimo, a partire dall’età moderna, è un aspetto fondamentale per i Cavalieri di Malta al fine di ottenere le risorse economiche necessarie per portare a termine la costruzione della cosiddetta “città dell’Ordine”, La Valletta, a partire dal 1565. Le relazioni intercorse poi tra i Gran Maestri, i papi e i principi italiani e stranieri a fine Cinquecento trovano un riscontro diretto anche di carattere architettonico: gli scambi epistolari tra l’imperatore Carlo V e l’ordine religioso-militare a seguito della donazione di Malta nel 1530, e quello tra il Gran Maestro Jean de La Valette e Cosimo I de’ Medici concorrono all’ideazione di una città che rispecchi, anche da un punto di vista architettonico, la potenza cristiana nel Mediterraneo, quale era diventata allora quella in capo all’Ordine di Malta. A fine Cinquecento proliferano le idee sul tema delle città ideali: basti pensare a Vitry-le François (1545), Carlentini (1551) e Palmanova (1593). I più grandi ingegneri militari dell’epoca vengono chiamati nei maggiori Stati italiani e stranieri per realizzare le ambizioni di papi, duchi, principi e imperatori, facilitando la migrazione di stile del linguaggio architettonico del Rinascimento tardivo in tutta Europa. I viaggi di questi celebri ingegneri militari da una città all’altra comportano una diretta ricaduta sia sulle scelte linguistiche dell’architettura, sia nella misura di un costante scambio con le maestranze del luogo, così come accade nella capitale dell’ordine a La Valletta. Vi è, inoltre, un rapporto simbiotico tra gli ingegneri scelti dall'ordine, che portano nuovi modelli architettonico-urbanistici, e le maestranze maltesi, formate nella loro tradizione, che trasmettono lo stile del tardo Rinascimento anche agli insediamenti più minuti del luogo. Con questa tesi si è cercato, dunque, di fare luce sul patrimonio dell’Ordine di Malta in età moderna, un patrimonio ancora presente oggi come monumentum: lo studio ha mostrato quanto sia necessario conoscere per evitare di cancellare, a volte inconsapevolmente, la traccia di una presenza antica, profondamente legata alla storia locale, ma facente capo al contempo a una più ampia storia europea. Hanno contribuito a questa lettura integrata, a scala europea, la cotutela con l’École Pratique des Hautes Études della Sorbonne di Parigi e la collaborazione costante da parte degli enti di tutela di Malta.<br>This dissertation aims to fill the knowledge gap about the property choices – during the Modern Age – of a great territorial mover, the Sovereign Military Hospitaller Order of Saint John of Jerusalem, of Rhodes and of Malta. The historiography about the events of this Order during the Middle Ages is considerable and very prominent historians have worked to reconstruct its features and administrative machinery from its dawning, from Jerusalem to Rhodes. On the contrary, the research of Knights’ history during the Modern Age is full of lacunae: partly because a lot of documents are lost before the Order arrival in Malta on 1530 and partly because finding the sources – lost in the State Archives of all Europe – is more difficult. In the past century, many in-depth studies – often accurate and non-systematic – have been made from different points of view: from hence the opportunity and the scientific interest for an organic project intended to reconstruct the origin, the development and transformation of the architectural and territorial goods of the Hospitallers during the Modern period, counting towards their enhancement. During this historical period almost each State has secular orders of knighthood or military-religious orders, but the ones who kept their own adherence to the original model have principally a medieval origin. Some of them survive up to the present day, renouncing the military aspect and finding new life in the charitable spirit: among them, the Order of Malta is one of the few, maybe the only one, that was been able to be completely reconverted. Compared to the other military-religious orders, the Order of Malta is characteristic of both the solid hierarchical administrative structure, all but intact during the centuries, and its property and territorial nature allowing to widen continuously its international rule, from Jerusalem to Rhodes and Malta, and the then known Europe. It is very important to understand the order administrative hierarchy to reconstruct the direct repercussions on the international goods through the system basically of recommendation, which consolidation is – from the Modern Age – an essential aspect for the Knights of Malta to get the economical resources needed to achieve the construction of the so-called “City of the Order”, Valletta, from 1565. The relations existing between the Grand Masters, the popes and the Italian princes to the end of Cinquecento find a direct confirmation in the architectural feature too: the epistolary correspondence between the Emperor Charles V and the military-religious order following the deed of donation of the Maltese Island in 1530, and the one between the Grand Master Jean de Valette and Cosimo I de’ Medici concur to the invention of a city mirroring, also from an architectural point of view, the Christian power in the Mediterranean Sea, as the Order of Malta was. At the end of Cinquecento the ideas about ideal cities topic proliferate: only think about Vitry-le François (1545), Carlentini and Palmanova (1593). The greatest military engineers of the period are called into the more important Italian and foreign States to achieve the ambitions of popes, dukes, princes and emperors, simplifying the style migration of the late Renaissance and Mannerism architectural language in all Europe. The journeys of these famous military engineers from a city to another involve a direct repercussion on the architectural language choices, both in the measure of a constant exchange with the local workers, and as it happens in Valletta, the capital of the order. Moreover, there is a symbiotic relationship between the engineers the order chose, bringing new urban architectural models, and the Maltese workers, grown up in their tradition, handing on the late Renaissance style also to the most minute settlements. By this dissertation we tried then to throw some daylight on the Order of Malta property in the Modern Age, a property still present today as monumentum: the research has showed how is necessary knowing to avoid effacing, sometimes unconsciously, the trace of an ancient presence, deeply connected to the local history, but referred to a wider European history. Having contributed to this integrated reading the co-preservation with the École Pratique des Hautes Études de la Sorbonne in Paris and the constant cooperation with the Board of preservation of Malta.<br>La recherche, qui fait l'objet de cette thèse, a pour but de combler une lacune au sujet de la connaissance des choix patrimoniaux à l’époque moderne d’un grand acteur territorial, l’Ordre souverain militaire hospitalier de Saint-Jean de Jérusalem, de Rhodes et de Malte. L’historiographie relative au cheminement de cet Ordre à l’époque médiévale est considérable et des historiens de grande envergure se sont occupés d’en reconstruire les caractéristiques et les mécanismes administratifs dès son commencement, de Jérusalem à Rhodes. Au contraire, l’étude de l’histoire des chevaliers à l’époque moderne souffre de lacunes, d’une part à cause du fait que de nombreux documents se sont perdus avant l’arrivée de l’Ordre à Malte en 1530, d’autre part, parce qu’il y a de considérables difficultés à repérer les sources parsemées dans les Archives d’État de toute l'Europe. Au cours du siècle dernier, nombreux ont été les approfondissements sous différents points de vue, souvent ponctuels et donc non systématiques, sur cet ordre à vocation majoritairement hospitalière : donc l'occasion et l’intérêt scientifique pour l’élaboration d’un projet organique consacré à la reconstruction de l’origine, du développement et de la transformation des biens architecturaux et territoriaux des hospitaliers à l’époque moderne avec comme finalité leur valorisation. Durant la première modernité, quasiment chaque État se précautionnait d’ordres laïcs chevaleresques ou religieux-militaires, mais ceux qui demeurèrent fidèles au modèle original sont prioritairement ceux d’origine médiévale. Certains d’entre eux ont survécu jusqu’à nos jours, en renonçant au versant militaire et en trouvant une nouvelle substance dans l’action charitable : l’Ordre des Chevaliers de Malte est l'un des rares Ordres, sinon le seul, qui a dû se reconstruire entièrement. Par rapport aux autres ordres religieux-militaires, l’Ordre de Malte se caractérise tant par sa solide structure hiérarchique administrative, qui se maintient inaltérée pendant des siècles, que par sa nature patrimoniale et territoriale, qui lui permet d’accroître sans cesse sa domination au niveau international, de Jérusalem à Rhodes et Malte, jusqu’à atteindre toute l’Europe de cette époque. Appréhender la hiérarchie administrative de l’Ordre est très important pour reconstruire les retombées directes sur les biens à au niveau territorial, notamment à travers le système des commanderies. La consolidation de ce dernier, à partir de l’époque moderne, est, pour les chevaliers de Malte, un aspect fondamental afin d’obtenir les ressources économiques nécessaires pour mener à son terme la construction de « la ville de l’Ordre », La Valette, à partir de 1565. Les relations établies entre les Grands Maîtres, les papes et les princes italiens et étrangers à la fin du XVIe siècle trouvent une démonstration directe même sous sur le plan de l’architecture : les échanges épistolaires entre l’empereur Charles Quint et l’Ordre religieux militaire suite à la donation de Malte en 1530, et celui entre le Grand Maître, Jean de La Valette, et Cosme Ier de Toscane, concourent à l’idéation d’une ville qui réfléchisse, même sous l’angle architectural, la puissance chrétienne dans la Méditerranée, tel que la manifestait l’Ordre de Malte. À la fin du XVIe siècle, il y a un foisonnement d’idées autour du thème de la ville idéale : il suffit de penser à Vitry-le-François (1545), Carlentini (1551) e Palmanova (1593). Les plus grands ingénieurs militaires de l’époque furent appelés dans les plus importants États italiens et étrangers afin de réaliser les ambitions des papes, ducs, princes et empereurs, en facilitant en Europe la migration de style du langage architectural de la Renaissance tardive. Les voyages d’une ville à l’autre, de ces célèbres ingénieurs militaires, ont une conséquence directe autant sur les choix du langage architectural, que pour ce qui concerne l’échange constant de main-d’œuvre locale, comme c’est le cas pour la capitale de l’Ordre, La Valette. De plus, il y a un rapport symbiotique entre les ingénieurs choisis par l’Ordre qui portent de nouveaux modèles architecturaux et urbanistiques et la main-d’œuvre maltaise, formée dans la tradition, qui transmettent le style de la Renaissance tardive même aux plus petites agglomérations. Cette thèse a donc voulu chercher à faire la lumière sur le patrimoine de l’Ordre de Malte à l’époque moderne, un patrimoine encore existant à ce jour comme un monumentum : la recherche a démontré à quel point il est nécessaire de le connaître pour éviter d’effacer, parfois sans s’en rendre compte, la trace d’une présence vénérable, profondément liée à l’histoire locale, tout en étant à la tête d’une plus ample histoire européenne. Cette lecture intégrée à échelle européenne a été menée en cotutelle avec l’École Pratique des Hautes Études de la Sorbonne de Paris, sous la constante collaboration des organismes de tutelle de Malte.

Cette thèse doctorale consiste en une investigation sur la pénétration des différentes formes et types d’influence française sur la politique stratégique de l’Ordre de Saint Jean, et la perte graduelle de la domination espagnole à Malte. Elle examine l’influence française consécutive sur l’architecture maltaise au cours du XVIIᵉ siècle qui résulta de ce changement d’allégeance. À cette fin, les facteurs politiques, stratégiques, sociaux et esthétiques, ainsi que la formation et les carrières des différentes personnalités concernées, en particulier les ingénieurs militaires français, sont examinés afin de comprendre l’importance de leur rôle sur le développement des fortifications des îles maltaises et sur l’idiome architectural local. Les relations des chevaliers appartenant aux trois Langues françaises avec la Cour de France sont étudiées dans leur contexte historique. Cet aspect est aussi examiné à travers la fréquente correspondance entre les Grands Maîtres et les rois Louis XIII et Louis XIV. L’étude montre comment l’arrivée sur la scène locale d’ingénieurs militaires eminents, durant l’été 1645, signale le passage de l’Ordre de la sphère d’influence de l’Empire espagnol à la française. Les ingénieurs militaires français s’activent dans l’archipel maltais depuis que Vauban avait donné à la France la primauté du développement de l’architecture militaire dans la seconde moitié du XVIIᵉ siècle. L’importance de Médéric Blondel, le premier ingénieur résident français, comme catalyseur du développement de l’influence française sur l’architecture maltaise est démontrée. Ce travail examine comment son influence se reflètera sur les architectes maltais de la fin du XVIIᵉ siècle et sur les éléments classiques qui sont introduits dans l’architecture baroque maltaise imprégnée de l’école classique d’architecture française très appréciée par Louis XIV<br>This doctoral thesis consists of a research-based investigation on the different forms and types of French influence within the strategic politics of the Order of St. John and the gradual loss of Spanish domination in Malta. It examines the French influence on Maltese architecture during the seventeenth century that resulted from this change of allegiance. For this purpose the political, strategic, social and aesthetic factors, as well as the study of the formation and careers of the different personalities involved, are analysed in order to understand the importance of their role on the development of seventeenth century fortifications of the Maltese Islands and on the local architectural idiom. The various connections of the Knights belonging to the three French Langues with the French Court are therefore investigated in their historical context. This is also examined through the frequent correspondence between the Grand Masters and Kings Louis XIII and Louis XIV. The study shows how the arrival on the local scene of eminent French military engineers during the summer of 1645, marks the passage of the Order from the Spanish sphere of influence to the French. The French military engineers were active in the Maltese archipelago since Vauban had put France at the helm of the development of military architecture in the second half of the seventeenth century. The importance of Médéric Blondel, the first French resident engineer, as a catalyst of the development of French influence on Maltese architecture is investigated. The study examines how his influence is reflected on the work of Maltese architects at the end of the seventeenth century and on the classical elements which are introduced into Maltese baroque architecture that is highly influenced by the classical school of French architecture so greatly appreciated by Louis XIV

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 Salvador_NataliaCasagrande_M.pdf: 8809106 bytes, checksum: 9e613efb39c72ce003d2fdc2fb1a6a46 (MD5) 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

O convento de Santa Mónica de Évora foi a primeira casa feminina da Ordem de Santo Agostinho a surgir em Portugal. Em 1380 fundou-se um recolhimento com as Beatas Pobres, que viria a ser transformado em espaço conventual, dependente do Ordinário local, aquando da finalização das obras da igreja em 1421. A presente Dissertação assenta na história do convento desde a sua fundação à sua extinção e na relação que manteve com as outras casas conventuais e com a malha urbana envolvente. Partiu-se depois para a redescoberta do antigo espaço conventual a partir dos espaços que subsistem do antigo cenóbio, procurando entender as profundas alterações na traça original mercê das significativas e diversas adaptações que o edifício conheceu até aos dias de hoje. A partir da “Redescoberta do convento de Santa Mónica” surgiram duas propostas de valorização: a primeira aposta na criação de um Roteiro, elaborado de molde a visitar na cidade parte do espólio do antigo convento, disperso por várias instituições estatais e religiosas da cidade; a segunda assenta no reaproveitamento de duas salas do rés-do-chão do antigo convento para a criação de um Centro de Interpretação e Documentação, dedicado à história do espaço e da Ordem agostinha em Portugal; ### Rediscovery of the Convent of Santa Monica, Evora –Bid of protection and appreciation to convent Augustine heritage Abstract: The convent of Santa Monica´s in Evora was the first house for Sisters of the Saint Augustine’s order, to arise in Portugal. In 1380, founded the shelter with Poor Sisters, that would be converted into the convent area as part of the main Bishop, by the time of the reconstrution’s completion of the church in 1421. This thesis is based on the history of the convent since its founding to its extinction and the connexion it kept with other conventual houses and with the envolving urban web. It started then to the rediscovery of the old conventual area based on the spaces that subsist from the old hermitage, looking to understand the deep modifications in the original web subjected to the significant and various adaptations that the building knew till nowadays. Since the “Rediscovery of the convent of Santa Monica”, two valorization offers have emerged: the first bid in the creation of an itinerary, elaborated aiming to visit in the city part of the assets of the old convent scattered among various state and religious institutions; the second bid is based on the reuse of two rooms of the ground floor of the old convent for the creation of a Center of Interpretation and Documentation, dedicated to the history of the space and of the Agostinha’s order in Portugal.

Le chevalier de l’Ordre de Malte est à la fois un religieux et un militaire, formé aux arts de la guerre sur terre comme en mer. La « Religion », l’Ordre de Saint-Jean de Jérusalem, possède de nombreux biens sur le territoire français, lui conférant la particularité d’être un véritable État dans l’État. L’Ordre répartit ses possessions en Langue, dont la Langue de Provence couvrant la France méridionale constitue sa première fondation historique. Les chevaliers sont alors tenus de passer des commandes artistiques pour embellir ces biens qu’ils administrent. Certains font à cet égard figure d’esthètes en s’intéressant de près aux cercles artistiques locaux, que ceux-ci soient académiques ou non. Réalisée à partir des grands exemples connus en Langue de Provence, cette étude consiste d’abord à analyser et à définir, selon une approche sociologique, les pratiques de la commande artistique des chevaliers. Dans un second et troisième temps, il s’agit plusspécifiquement de saisir les enjeux iconographiques et stylistiques des réalisations. Enfin, les systèmes d’échanges artistiques entre Malte et la Langue de Provence sont observés. Ceux-ci témoignent du rôle des chevaliers dans l’émergence de nouvelles représentations concernant leur Ordre et son île. Cette thèse cherche à comprendre les mécanismes qui sous-tendent l’exercice du mécénat et leurs répercussions sur l’ensemble d’une production artistique<br>A knight of the Order of Malta was both a monastic and a soldier trained in the arts of land and sea warfare. The “Religion” – the Order of Saint John of Jerusalem – owned much property in France, thereby earning the quality of State within a State. The Order divided its possessions into Langues, of which the Langue of Provence covering southern France was aninitial foundation. The knights had the duty to commission works of art to embellish the properties they governed. Some of them showed true aestheticism and took great interest in local artistic circles, academic or otherwise. This paper starts by taking some well-known works in the Langue of Provence to analyse and describe the practice of artistic commission by the knights from a sociological standpoint. It goes on go discuss more specifically the iconographic and stylistic features of the works and then examines the systems of art exchanges between Malta and the Langue of Provence which highlight the part played by the knights in the development of new representations of their Order and its island. The thesis aims to gain insight into the underlying mechanisms at work in the practice of patronage and their impact on artistic output as a whole

Syon Abbey, established as the first Birgittine monastery in England in 1415, quite soon became a powerful institution within the order. Although often asserting their own conceptions of the Rule, the English Birgittines still sought the advice of Vadstena, their mother house, when it came to certain important matters concerning monastic life. The present work contains editions of two Latin texts: Responsiones, a document consisting of 175 questions and answers on the Birgittine Rule and daily life in the monastery, and Collacio, a sermon reflecting similar matters. The first part of the Responsiones consists of answers to five questions, sent from Syon to Sweden by letter. An important issue concerns the leadership in the monastery and the role of the Birgittine brothers. Were they to be seen as monks, living in their own monastery, or as religious assistans to the sisters? The second part was written as a direct result of two English brothers visiting Vadstena in 1427 and contains 170 questions and answers dealing with various matters of importance: how to interpret certain Birgittine texts, regulations on food, silence and speech as well as questions on preaching, liturgy and introduction into the monastery. The Collacio, in the manuscript said to have been presented to the Swedish community, was probably written by Syon’s conservator, the Benedictine abbot John Whethamstede of St Albans. Written in a highly metaphorical language rich in references to the Bible and Classical authors, the message to the Birgittine order is clear: first, it is wrong to have two leaders (confessor general as well as abbess) in one community; second, the Birgittines should strive to dispose of later additions and explanations and seek the original and true intentions of the foundress, Saint Birgitta. The thesis contains an introduction, editions with translations, glossary, indices, bibliography and plates.

Em geral, as formulações disponíveis na literatura para a análise de cascas laminadas reforçadas com fibras substituem o meio original heterogêneo por um homogêneo equivalente, que dificulta a identificação das tensões fibra-matriz, ou requerem que a malha de elementos finitos seja disposta de modo que os nós dos elementos finitos de fibra coincidam com os nós dos elementos finitos de casca, que é uma exigência bastante restritiva e que aumenta o número de graus de liberdade do sistema de equações resultante. Neste sentido, o objetivo geral desta tese consiste em desenvolver uma formulação para a inclusão de fibras longas e curtas aleatórias nas diversas lâminas de cascas laminadas anisotrópicas com não linearidade geométrica utilizando o método dos elementos finitos sem aumentar o número de graus de liberdade do sistema de equações resultante e sem a necessidade de coincidência de nós na discretização das fibras e da matriz. Nesta formulação, o elemento finito triangular de casca laminada utilizado para discretizar a matriz possui dez nós e sete graus de liberdade por nó, sendo três translações, três componentes do vetor generalizado e a taxa de variação linear da deformação ao longo da espessura. As fibras curvas, curtas aleatórias ou longas, são introduzidas, em qualquer camada do laminado, por meio de relações cinemáticas que garantem sua aderência à matriz sem a introdução de novos graus de liberdade no sistema de equações resultante. Para discretizá-las são utilizados elementos finitos unidimensionais de ordem qualquer com três graus de liberdade por nó e que consideram consistentemente a não linearidade geométrica. Todas as grandezas envolvidas são escritas em relação à configuração inicial do corpo, caracterizando a descrição Lagrangeana total ou material do movimento. Para modelar o comportamento do material adota-se a Lei Constitutiva de Saint-Venant-Kirchhoff que relaciona de forma linear o tensor de tensões de Piolla-Kirchhoff de segunda espécie e o tensor de deformações de Green-Lagrange. O equilíbrio é encontrado a partir do Princípio da Mínima Energia Potencial Total e o sistema não linear de equações resultante é resolvido utilizando-se o procedimento iterativo de Newton-Raphson. As ações externas podem ser introduzidas ao sistema de forma total ou incremental e a contribuição das fibras para a energia do sistema é adicionada na matriz global do problema. Os exemplos numéricos testados validam e demonstram as potencialidades da formulação proposta.<br>In general, the Finite Element (FE) formulations available in the literature for the analysis of fibre reinforced laminated shells replace the original heterogeneous medium by an equivalent homogeneous one, which makes difficult the identification of fiber-matrix stress distribution, or require that the finite element mesh is arranged in a way that the fibre finite element nodes coincide with the shell finite element ones, which is a very restrictive requirement and increases the number of degrees of freedom of the resulting system of equations. In this sense, the objective of this thesis is to develop a formulation for the inclusion of long and random short fibres in any layer of FE laminated anisotropic shells developing large displacement and rotations without increasing the number of degrees of freedom and the necessity of matching nodes in the discretization of the fibre and the matrix. In this formulation, the triangular laminated shell finite element used to discretize the matrix has ten nodes and seven degrees of freedom per node, that are, three translations, three components of a generalized vector and the linear rate of strain variation along the thickness. The curved fibres, long or random short, are introduced in any layer of the laminate shell by means of kinematic relation to ensure its adherence to the matrix without introducing new degrees of freedom in the resulting system of equations. To discretize them, any order one-dimensional finite elements with three degrees of freedom per node are used. These fibres elements are consistently considered by Geometric nonlinearity. All involved variables are written with respect to the initial configuration of the body, characterizing the Total Lagrangian description. To model the behavior of the material we use the Saint-VenantKirchhoff Constitutive Law that relates linearly the second Piolla-Kirchhoff stress tensor and Green-Lagrange strain tensor. The equilibrium is achieved from the Principle of Minimum Potential Energy and the non-linear system of equations is solved by the Newton-Raphson iterative procedure. External loads may be introduced to the system by one or various steps and the contribution of fibres to the energy of the system is added to the global matrix of the problem. The numerical examples validate and demonstrate the potential of the proposed formulation.

Ce travail de thèse, propose un schéma numérique d'ordre élevé, distribuantle résidu (RD) pour l'approximation d'un problème hydro-sédimentairehyperbolique non conservatif, couplant les modèles de Grass et de Saint-Venant. Il fait appel à des méthodes de Runge-Kutta à variation totale diminuanteet de stabilisation (méthode de décentrement amont, dit Upwind),avec ou sans adjonction de limiteurs et présente de bonnes propriétés.L'une des facettes importantes de ce qui a été réalisée, repose sur la conceptionet le développement d'un programme Python 2D-espace, sous la formed'un logiciel faisant appel à un ensemble de modules créés pour l'occasion.Le développement du code de calcul, qui se propose d'approcher la solutiondu problème hydro-sédimentaire, a été e_ectué avec une orientation Objetet pour être e_cace sur calculateur parallèle (utilisant le parallélisme multithreadsOpenMP). L'une des particularités du schéma numérique dans cecadre, est liée à son application à des quadrangles.Un programme 1D-espace, qui se présente également sous forme de logiciel,a aussi été mis en place. Pour des raisons de portabilité et d'e_catité, il aété écrit multilangages (Python-Fortran : via numpy.ctypes pour Python etvia l'interface standard de Fortran pour C). Le schéma RD avec ou sansadjonction de limiteurs de _ux, a été implémenté à la manière d'un schémaprédicteur-correcteur. Des comparaisons avec d'autres schémas ont été e_ectuées a_n de montrer son e_cacité, son ordre de précision élevé a été mis enévidence, et la C-propriété a été testée. Les tests ont révélé que, pour le casd'un transport d'un pro_l sédimentaire parabolique, c'est le limiteur de _uxMUSCL MinMod, qui est le plus adapté parmi ceux testés.Dans le cas scalaire, des tests numériques ont été réalisés a_n de validerle second ordre de précision<br>The present work, proposes a high order Residual Distribution (RD) numericalscheme to solve the non conservative hyperbolic problem, coupling Shallow Water and Grass equations. It uses Total Value Diminishing Runge Kutta and stabilisation Upwind methods, with or without limiters. It also has some good properties.A part of the work realised in this thesis, is about the conception and the developpement of a 2D-space Python program, under the form of a software,using a set of moduls created for the occasion. the code developpement, whichis said to approach the _uid-sediment model, coupling Shallow-Water and sedimentequations, has been made with an Object orientation and in orderto be e_cient on parallel architecture (using multithreads OpenMP parallelism). One of the features of the scheme in this case, is due to its application on quadrangles.A 1D-space program, also writen as a software, has been estabished. In order to be portable and e_cient, It has been developped multilinguals (Python- Fortran : by numpy.ctypes for Python and by standart interface FORTRAN for C). The RD scheme with or without Flux Limiters, has been implemented like predictor-corrector one. Comparisons with other schemes results have been realised, in order to show its e_ciency, moreover its high order accuracy has been focus on, and the C-proprerty has been tested. The tests show that MUSCL MinMod _ux limiters, is the most adaptated for a dune test case, between all tested.In the scalar case, numerical tests have been realised, for validating the secondorder of accuracy

Cette étude se propose d’étudier la réception de la nouvelle de la victoire de Lépante dans le grand-duché de Toscane sous le règne de Côme Ier et la transformation de l’événement d’actualité en objet historique, inscrit dans l’historiographie officielle médicéenne. La participation de la flotte toscane à la Sainte Ligue de Lépante en 1571 s’inscrit dans un contexte particulier de crise diplomatique avec le roi d’Espagne Philippe II de Habsbourg, dont la Toscane est un État vassal et dont l’autorité est de plus en plus contestée par les Médicis. Côme Ier de Médicis a vu aboutir les projets de son ambitieuse politique navale en 1560 avec la création de l’Ordre militaire marin de Santo Stefano, de sa politique dynastique en 1569 avec l’obtention, par le pape Pie V, du titre héréditaire grand-ducal, accompagné d’un contrat de collaboration militaire pour l’Ordre. La présence de la Toscane, sous la bannière pontificale, dans une coalition aussi prestigieuse que la Sainte Ligue, qui réunit Venise, l’Espagne et le pape, devrait constituer une occasion privilégiée de renforcer le discours de légitimation du principat médicéen. En effet, la victoire de Lépante constitue un événement au sens traditionnel du terme, c’est-à-dire un fait politico-militaire inattendu, éclatant, dont les représentations d’actualité cristallisent les enjeux diplomatiques du moment et dont les célébrations permettent de mettre en scène le pouvoir : plus que l’antagonisme, c’est la qualité de l’alliance qu’on lui oppose qui fait sens dans les récits et les images de Lépante. Pourtant, en Toscane, on n’assiste pas à une production aussi riche, féconde, variée et durable qu’ailleurs en Italie, notamment à Venise ou à Rome. Fidèle à sa tendance de fond qui préfère aux revendications ouvertes la discrétion et la prudence, le discours médicéen raconte une victoire de Lépante ambigüe, nuancée, comme une voix discordante au cœur du concert de célébrations qui suivent l’événement, dépassant le simple clivage des catégories de victoire et de défaite. Les représentations toscanes puisent leur matière même dans les correspondances militaires et diplomatiques des acteurs de la bataille : ils écrivent juste après l’avènement des faits, observent avec lucidité les graves disfonctionnements au sein de la Sainte Ligue, rendent compte de leur expérience concrète de la guerre et des lourdes pertes subies par l’Ordre au cours des combats. La nouvelle et les détails de la victoire se diffusent très largement grâce à une nouvelle forme éditoriale, les avvisi a stampa, des publications occasionnelles qui racontent et célèbrent la victoire. Celles qui sont publiées en Toscane révèlent des choix éditoriaux particuliers : l’imprimerie officielle grand-ducale semble vouloir ménager les susceptibilités en diffusant des versions canoniques pontificales ou espagnoles du déroulement des événements, qui ignorent la participation toscane, tandis que des récits plus favorables aux Toscans sont publiés par des typographes d’importance secondaire. Dans un troisième temps, l’événement s’inscrit dans l’historiographie officielle du régime grand-ducal ; la bataille de Lépante est traitée comme une « semi-victoire » dans un chapitre de l’Istoria de’ suoi tempi de Giovambattista Adriani, l’histoire officielle du règne de Côme ; en revanche, elle fait l’objet d’une célébration triomphale dans un cycle de fresques de Giorgio Vasari réalisé dans la Sala Regia du palais apostolique du Vatican. En effet, Côme renonce à faire représenter la victoire de Lépante à Florence, au Palazzo Vecchio, comme nombre de ses hauts faits militaires, pour envoyer l’artiste officiel de l’État opérer au service du pape, comme ambassadeur du prestige culturel de Florence : pour servir l’État , les arts seraient, en somme, bien plus efficaces que les armes<br>This dissertation focuses on how the news of the victory of the battle of Lepanto was received and dealt with under the rule of Cosimo I de’ Medici in the Grand Duchy of Tuscany. This approach will then highlight that, from piece of news to historical information, this event was in fact transformed and discussed by the official Medicean historiography. The Tuscan fleet joined the Holy League in 1571. This coincides with a diplomatic crisis which crystallized the Medici’s contesting the authority of King Philip II of Spain over the vassal state of Tuscany. Cosimo I de’ Medici’s ambitious naval policy led to the creation, in 1560, of the Sacred Military Order of St Stephen and when, in 1569, Pope Pius V granted him the title of Grand Duke on the grounds of hereditary right, along with a military agreement to support the Order, his dynastic policy was finally asserted. The papal banner acknowledged a prestigious alliance between the Republic of Venice, Spain and the Pope. Being part of this Holy League offered Tuscany an opportunity to legitimate the Medicean princedom. The Battle of Lepanto may be considered as an event, that is to say, an unexpected military and political fact. The representations of this brilliant victory epitomize the diplomatic stakes of the time and the way the event was celebrated highlights its power issues. In fact, in the narratives and images of the Battle, what prevails is the strength of the alliance and not what it stood up against. Yet, works dedicated to the Battle in Tuscany were not as diverse and lasting as in other parts of Italy such as Rome and Venice. Medicean historians and artists gave a nuanced version of the Battle, mirroring a general trend of discretion. Their voices thus disrupted the harmonious celebrations which came after the event and challenged the dichotomy of victory versus defeat. Tuscan representations of the event drew their inspiration from an archival material made of diplomatic and military letters. Just off the battlefield, the protagonists of the combat put their experience down into words. They exposed that the Holy League was seriously dysfunctional and gave a first-hand testimony of the war and of how heavy the losses were for the Order. The news of the victory, but also its details, quickly and widely spread thanks to avvisi a stampa, a new editorial practice consisting in occasional publications extolling the grandeur of the victory. This thesis contends that the publications in Tuscany were ruled by a particular editorialist choice. In fact, it appears that the grand-ducal official press remained neutral and published mainly canonical versions of the Battle, praising both the papal and Spanish roles, but which overlooked the Tuscan participation, whereas narratives extolling the Tuscan input in the battle were handled by minor typographers. Furthermore the event made its way into the official historiography of the grand dukedom. In a chapter from Giovambattista Adriani’s Istoria de’ suoi tempi, which relates the official history of Cosimo’s rule, the Battle of Lepanto is described as a "semi-victory". On the other hand, it was treated as a grand victory by Giorgio Vasari in the series of frescos he painted for the Sala Regia in the Vatican palace. As a matter of fact, Cosimo, instead of having the Battle, and many other of his military feats, commemorated in the Palazzo Vecchio in Florence, decided to send the official artist of the State to the Vatican as a cultural ambassador. Arts seemed a better way to serve the State than weapons

Entre 2008 et 2011, l’inventaire des livres liturgiques de 51 communautés cisterciennes de l’Europe francophone a mis en lumière un fonds unique de Graduels et d’Antiphonaires de choeur, tant manuscrits qu’imprimés, parus entre la Renaissance et le début du XXe siècle. Ces ouvrages constituent le corpus principal de cette thèse dont l’objectif est d’en interroger le contenu au regard de l’histoire de l’Ordre cistercien, mais aussi de l’évolution du chant ecclésiastique. La périodisation est définie en fonction des bornes suivantes : le terminus a quo (1521) correspond à la première impression d’un livre de choeur cistercien et son terminus ad quem (1903) est celui de la publication du dernier ouvrage de ce format au sein de cet Ordre spécifique. L’étude est menée selon trois axes : analyse codicologique ; philologie des traces d’usage introduites au cours des âges ; approche musicologique d’un échantillon d’Offices liturgiques (Office de la Dédicace et Office votif du Sacré-Coeur)<br>Between 2008 &amp; 2011, a general inventory of the liturgical books of 51 Cistercian communities in Francophone Europe allowed the highlighting of one fund of several 10th of choir graduals and antiphonaries, both manuscripts &amp; printed, from the Renaissance period to the beginning of the XXth century. These works constitute the main body of this thesis aimed to examine the content relating to the history of the Cistercian Order, but also the general evolution of ecclesiastical chant. Periodization of this work is defined according to the following terminals: the terminus a quo (1521) is the first impression of a Cistercian choir book and terminus ad quem (1903) is the publication of the last book of this size in this specific Order. The study is conducted along three axes: codicological analysis; philology traces of use introduced in these books over the ages; musicological approach of a sample of specific liturgical Offices (Office of the Dedication and votive Office of the Sacred-Heart)

Sanctae modernae in diebus nostris? - Hagiographische Konzeptionen weiblicher vita religiosa im Umfeld der Mendikanten Die Dissertationsschrift ergründet die Entwürfe weiblicher Heiligkeit im Umfeld der Bettelorden. Die Frauenviten der Mendikanten boten sich für eine vergleichende Untersuchung an, da sie eine hagiographische Neuheit darstellten, insofern ein Großteil der verehrten Frauen Laien waren. In Anbetracht dessen, dass die Mendikanten einen erheblichen Beitrag zur Moralisierung der mittelalterlichen Gesellschaft und zur Verbreitung kirchlicher Ordnungs- und Normierungskonzepte geleistet haben, wurde ich von der Frage geleitet, ob sich mit den Bettelorden die Funktion der Hagiographie gewandelt hat, so dass sie stärker als zuvor zur sittlichen Besserung der Gläubigen eingesetzt wurde. Die Untersuchung der weiblichen Heiligenviten der Mendikanten hat gezeigt, dass die Aussageabsichten der Texte jeweils andere waren und die Schriften, um mit Gert Melville (Geltungsgeschichten) zu sprechen, sehr „differente Funktionen der Legitimierung, der Konsolidierung, der Integration und Abgrenzung“ einnahmen, was zu recht unterschiedlichen „Ausgestaltungen der für relevant angesehenen Vergangenheitspartien“ geführt hat. Um die Texte dennoch vergleichen zu können, habe ich sie in Gruppen unterteilt, entsprechend ihrer im Text dominierenden Funktionsweise : ♦ Viten in denen die paränetische Funktion im Vordergrund steht ♦ Viten in denen die Rechtfertigung einer bestimmten Lebensweise im Vordergrund steht ♦ Viten mit prestigestiftender Funktion ♦ Multifunktionale Viten Für die weitere Forschung ist es ratsam, sich nur einem dieser Typen zuzuwenden. Für die Betrachtung der paränetischen Viten wäre ein Vergleich mit der entsprechenden Predigtliteratur deutlich aufschlussreicher. Der Dominikaner Thomas von Cantimpré, der sich mit jedem Satz seiner Werke als Seelsorger zu erkennen gibt, gehört zu den am besten untersuchten Hagiographen heiliger Frauen. Bislang galten seine Werke als typische Beispiele mendikantischer Vitenschreibung. Dies war auch der Grund, dass die Dissertationsschrift mit ihm bzw. dem in seinem Umfeld wirkenden Jakob von Vitry einsetzt. Die vergleichende Untersuchung aller weiblichen Heiligenviten zeigt, dass Thomas im 13. Jahrhundert noch eine Ausnahmeerscheinung war, da die Werke in denen die Paränese im Vordergrund steht, nur einen Teil der hagiographischen Lebensbeschreibungen betrifft. Fazit: Auch im Zeitalter der Bettelorden erfüllte die Textsorte vor allem klassische Funktionen, indem sie in erster Linie der Andacht und Heilsvergewisserung diente, darüber hinaus jedoch auch ganz pragmatische Absichten verfolgte. Dynastische Interessen trugen ebenso wie innerklösterliche Probleme, kirchliche Anordnungen (Klausurierung weiblicher Religioser, Verurteilung der häretischen Spiritualen), ordensinterne Bestimmungen (beispielsweise solche, die regelten, wie mit der cura monialium zu verfahren sei) oder wichtige politische Ereignisse (die Auseinandersetzungen zwischen Guelfen und Ghibellinen in Florenz) zur Entstehung der Schriften bei. In Hinblick auf die bedeutende Rolle die das Papsttum, einzelne Dynastien, Kommunen oder Klöster bei der Abfassung einer Vita gespielt haben, glaube ich, dass es sich bei den jeweiligen Heiligkeitkonzeptionen mehr um zeittypische oder auch regionale Phänomene (Modeerscheinungen) den originär mendikantische Heiligkeitskonzeptionen handelt. Die in den Heiligenviten präsentierten Leitideen sowie die Art der Darstellung richteten sich vor allem nach der Funktion der Texte bzw. danach für wen (welche Rezipienten) die Werke bestimmt waren. So ist der laikale Rezipientenkreis der Grund dafür, dass sich die meisten Elisabethviten durch eine leicht verständliche Ausdrucksweise und ein klares Heiligenbild auszeichnen. Wohingegen die Werke des Thomas von Cantimpré, der sich als Novizenmeister zunächst an seine eigenen Mitbrüder richtet, einem komplexen Aufbau folgen und kunstvoll stilisiert sind. Einfluss auf die Gestaltung der Schriften hatten außerdem die sehr unterschiedlichen biographischen Hintergründe der Hagiographen. Denn der hochrangige Ordensvertreter und Vertraute der Kurie betätigte sich ebenso als Vitenautor (Jakob von Vitry und Konrad von Marburg waren Kreuzzugsprediger, Konrad überdies Inquisitor, Thomas von Cantimpré war Lektor, Thomas von Celano war der erste offizielle Ordenschronist des Franziskanerordens, Dietrich von Apolda war der Hagiograph des heiligen Dominikus) wie der politisch unbedeutende Bruder, den nicht sein Orden, sondern die persönliche intensive Beziehung zur Beichttochter zum Schreiben trieb. Neben dem unterschiedlichen Bildungsgrad der Autoren wirkten sich außerdem die starken regionalen Unterschiede auf die Qualität der Texte aus. So hatte das Verfassen von Heiligenviten in Brabant eine lange Tradition, während es in Ungarn etwas völlig Neues war. Auch regionale Besonderheiten hatten Einfluss auf die thematische Aufbereitung der Schriften. So kam dem Bußgedanken wie auch der Seelenrettung aus dem Fegefeuer in den brabanter Schriften besondere Bedeutung zu, was auf die regionale Nähe zur Pariser Universität zurückzuführen ist, an der damals genau jene Themen diskutiert wurden. Als weiteres Ergebnis der Untersuchung ist somit festzuhalten, dass die in den Frauenviten der Bettelorden aufgezeigten Leitideen mehr über die Rezipienten und Autoren aussagen, als über die Heiligen, die sie beschreiben. Dieser Befund widerlegt die in der Frauen- und Mentalitätsforschung gängige These, wonach die Frauenviten typisch weibliche Frömmigkeitsformen darstellen. Für die Beurteilung der Texte ist es vielmehr entscheidend, ob sie für ein laikales, monastisches oder klerikales Publikum verfasst wurden.

archives@tulane.edu<br>Despite the important role played by St. Jerome (331–420) in the history of translation, his own translations have suffered some neglect when it comes to detailed investigations of his theory and praxis. In particular, the distinction he espoused between his ordinary sense-for-sense mode of translating and the more literal mode he used when translating the Holy Scriptures – “where even the order of the words is a mystery” (Epistle 57.5.2; ubi et verborum ordo mysterium est) – has been overlooked or even denied by some scholars, often with the assumption that all of his translations were produced in a more or less sense-for-sense manner. Taking as a basis the relative independence of the criteria by which a translation may be considered literal, this study examines the single parameter of word order (highlighted by Jerome himself) through a broadly typological and even statistical approach, in order to test the thesis that within St. Jerome’s oeuvre, Scripture translation, as a genre, licenses different rules of language usage. The demonstration of a word-order literalism which employs an over-abundance of marked syntactic patterns in Jerome’s translations of selected Old Testament books gives an indication of one aspect of his translation technique in the Vulgate. Quantitative data were obtained from three separate corpora, representing the genres investigated for this study: (1) a sampling of St. Jerome’s original compositions (i.e., texts which are not translations), providing something of a control by which to accurately measure variations from his standard word orders; (2) a sampling of his non-scriptural translations; and (3) a sampling of his translations of Old Testament books included in the Vulgate. Within each of these three corpora, three aspects of word order are analyzed: (1) the collocation of genitives with the nouns they limit; (2) the collocation of demonstrative adjectives with their nouns; and (3) the placement of verbs in their clauses. Typological inconsistency and statistically significant variations in word order across corpora, as well as the actual degree of correspondence of the translations to the word orders of their source texts, are brought to bear on the thesis.<br>0<br>Kevin Redmann

The dissertation is a critical reflection on the relevance of Franciscan spirituality over eight centuries with special focus on the Third Order Regular. This spirituality is rooted in the life and writings of St Francis and St Clare of Assisi and their experience of the kenotic Christ. The Franciscan charism prevails in the world today as a living response to God’s transforming love which is expressed in a ministry of loving service and solidarity with the poor and marginalised – re-enacting Francis’ radical conversion when he embraced the leper. The Third Order Regular, inspired by Vatican II which called for a return to the charism of religious founders, returned to its roots with the revised Rule of 1982 based on the writings of Francis and Clare and grounded in Sacred Scripture. The Rule’s vision corresponds with the 1996 document Vita Consecrata on consecrated life and its mission to be prophetic witnesses to Christ today.<br>Christian Spirituality, Church History & Missiology<br>M. Th. (Christian Spirituality)

Ao longo do século XVIII, Vila Viçosa voltou a conhecer um novo ciclo de intervenções no conjunto do seu património arquitectónico, provavelmente o mais importante depois do período áureo quinhentista. As intervenções enquadraram-se no conjunto de obras iniciadas na casa Ducal, pelo monarca D. João V, que vieram a ter a continuidade no reinado de seu filho, D. José I. Promovem-se, na segunda metade daquele século, várias reformas arquitectónicas realizadas em edifícios existentes e a construção de novas edificações, numa encomenda que terá partido da iniciativa de várias entidades: eclesiástica, régia e privada. No âmbito da campanha de obras ocorridas, concentrámos o estudo entre os anos 1753 e 1768, cuja intervenção artística se manifestou nas seguintes empreitadas: na Igreja do Convento de Nossa Senhora da Graça (Panteão dos Duques de Bragança) – construção de uma balaustrada no coro alto e dos altares e retábulos da capela-mor e laterais do cruzeiro; a edificação de um novo edifício destinado à Câmara, Cadeia e Oficinas da vila; na Igreja romeira de Nossa Senhora da Lapa dos Milagres de Vila Viçosa – construção do altar e retábulo da capela-mor; e, finalmente, a construção da casa nobre da família Sousa da Câmara. O âmbito da nossa dissertação restringe-se a Vila Viçosa e apenas às encomendas aqui executadas por artistas que procurámos identificar para o período cronológico em estudo.<br>Throughout the eighteenth century, Vila Viçosa became involved in entered in a new cycle of interventions in its entire architectural heritage, probably the most important after the sixteenth-century golden--age. The interventions took place basically when they started out the construction of the Ducal House, mainly in the reign of King Jonh V and continued during the reign of his son, King Joseph I. In the second half of the eighteenth century, in Vila Viçosa, there was the construction of a set of architectural works produced in existing buildings and new buildings, which was ordered by various entities: the ecclesiastical, the royal and the private. Considering the construction campaign we focused our study in the period between 1753 and 1768; its artistic interventions were expressed in the following contracts: in the Church of the Convent of Our Lady of Grace (Pantheon of Dukes of Bragança), the construction of a balustrade in choir and altars and altarpieces of the main chapel and side cross aisle; the construction of a village City Hall, Prison and Workshop new building; the construction of the building, the altar and the altar-piece of the main chapel in the Pilgrim Church of Our Lady of Lapa of Miracles in Vila Viçosa and finally the construction of the noble house of Sousa da Câmara family. The scope of our dissertation is restricted to Vila Viçosa and only to the work performed here by the artists identified in the chronological period of the study, between the years 1753 to 1768.

This thesis analyses the life and activity of the Sisters from the Order of St. Ursula in the Czechoslovak Republic between 1918 and 1945. Using obtainable archival sources and secondary literature, it observes the working of monasteries and the life of the Sisters from St. Ursula in the first half of the 20th century and how it impacted the inhabitants of locations where monasteries were operating. Specifically, it covers the educational activity of the Order of St. Ursula, which was perceived as their main mission. KEY WORDS: Religious history - Modern history - Czechoslovakia in 1918-1939 - Order of St. Ursula - Ursulines

Dissertação de Mestrado em Evolução e Biologia Humanas apresentada à Faculdade de Ciências e Tecnologia<br>O Convento de Jesus de Setúbal foi fundado por Justa Rodrigues Pereira em 1490 durante o reinado de D. João II. Pertence à ordem de Santa Clara, tendo sido habitado por freiras de 1496 a 1878. O convento foi alvo de várias intervenções arqueológicas, sendo que as de 2006 e 2015 resultaram na recuperação de vários vestígios osteológicos os quais foram analisados para esta dissertação. O estudo desta série tem como objetivos efetuar a caracterização paleodemográfica, morfológica e paleopatológica dos indivíduos em estudo e ainda caracterizar as suas práticas funerárias recorrendo às informações presentes em documentação histórica, como crónicas conventuais (escritas por freiras que habitaram o convento) ou ainda manuscritos do arquivo pessoal de Almeida Carvalho em conjunção com os relatórios de escavação. Os remanescentes osteológicos em estudo caracterizam-se por inumações primárias e reduções ósseas. Foi efetuada a análise paleodemográfica estimando-se o sexo e a idade à morte dos indivíduos; a análise morfológica em que foi efetuada a estimativa da estatura, o cálculo de índices de achatamento e robustez do fémur e tíbia e assinalada a presença/ausência de caracteres discretos; e por fim executou-se o estudo paleopatológico. O número mínimo de indivíduos é de 47, sendo 30 do sexo feminino e 17 de sexo indeterminado. Todos se encontram incluídos na categoria de adultos maduros/idosos exceto um (adulto jovem de 21-23 anos). As patologias predominantes são a oral (perda de dentes ante mortem e cáries) e a articular. Atendendo às informações dos relatórios e das crónicas conventuais, foi possível conjeturar a identidade de três clarissas.<br>The Convent of Jesus in Setúbal was founded by Justa Rodrigues Pereira in 1490 during D. João II’s reign. It belongs to the Saint Clare order and was inhabited by nuns between 1496 and 1878. Various archaeological excavations were performed at the convent, being that the ones of 2006 and 2015 resulted in the recovery of several osteological remains which were analyzed for this dissertation. The aims for the study of this series are to perform the paleodemographic, morphologic and paleopathological characterization of the individuals as well as characterizing their funerary practices resorting to the information available in historic documents, like the monastic chronics (written by nuns that resided in the convent) and the manuscripts from the arquivo pessoal de Almeida Carvalho in assembly with the ones from the excavation reports. The skeletal remains being studied are from primary inhumations and reductions of the corpse. The paleodemographic analysis was accomplished by performing the sexual diagnosis and the estimation of age at death; the morphological analysis was carried out by estimating stature, calculating the indexes defined for the femur and tibia and recording the presence/absence of nonmetric traits; lastly, a paleopathological examination was conducted. The minimal number of individuals obtained was 47, being that 30 are female and 17 are of undetermined sex. All the individuals belong to the category of middle/old adults except one (young adult between 21 and 23 years old). The most observed pathologies were the dental disease (mostly ante mortem tooth loss and caries) and joint disease (osteoarthritis). Combining the information present on the reports and the monastic chronics, it was possible to suspect the identity of three nuns.

The diploma thesis deals with the medieval controversy over the stigmata of Francis of Assisi. The religious phenomenon of the stigmata is viewed from the point of view of the general development of the spirituality in the High Middle Ages. The work tries to respect the chronological development of the polemics and, accordingly, also focuses on the progress of the Franciscan reflection of the stigmata. One of the chapters is dedicated to the analysis of the origins of the Franciscan tradition of the founder's stigmata. Subsequently, the work describes the resistance against the cult of the stigmatized saint from the point of view of the Franciscan sources and papal bulls, defending the authenticity of the stigmata. The penultimate chapter is dedicated to the development of the Franciscan theology of the stigmata, which resulted in the exaltation of the founder and his order. On the grounds of this development, the stigmata became the subject of rivalry between the Franciscans and the Dominicans, as discussed in the last chapter.

This dissertation deals with the life story of the medieval nobleman Ulrich III. of Neuhaus. The goal of the dissertation is to portray his life and work and put them in a larger context of the period in which he lived, that is the first half of the fourteenth century. Despite the fact that Ulrich III. did not hold any important office but devoted his life to administering his large dominion instead, he is one of the most important persons of the Neuhaus family. He contributed significantly to the structural changes of Jindřichův Hradec, for example by issuing an order to complete the Saint John the Baptist Church and inviting the Order of Friars Minor Conventual to live there. A confirmed Catholic, he lead the first Crusade against the Waldensians, who settled on his dominion. He also had a chamber in the Jindřichův Hradec castle decorated with a wall painting based on the legend of Saint George, the patron saint of the Teutonic Order, an order that had settled in Jindřichův Hradec alongside the Knights Templar. Due to the fact that he belonged to the Neuhaus family, he acquired the Castle of Telč in Moravia. The Castle subsequently became a significant property of the Neuhaus family until the Neuhaus family became extinct in 1604. With regard to the politics, Ulrich III supported King John of...

Sanctae modernae in diebus nostris? - Hagiographische Konzeptionen weiblicher vita religiosa im Umfeld der Mendikanten Die Dissertationsschrift ergründet die Entwürfe weiblicher Heiligkeit im Umfeld der Bettelorden. Die Frauenviten der Mendikanten boten sich für eine vergleichende Untersuchung an, da sie eine hagiographische Neuheit darstellten, insofern ein Großteil der verehrten Frauen Laien waren. In Anbetracht dessen, dass die Mendikanten einen erheblichen Beitrag zur Moralisierung der mittelalterlichen Gesellschaft und zur Verbreitung kirchlicher Ordnungs- und Normierungskonzepte geleistet haben, wurde ich von der Frage geleitet, ob sich mit den Bettelorden die Funktion der Hagiographie gewandelt hat, so dass sie stärker als zuvor zur sittlichen Besserung der Gläubigen eingesetzt wurde. Die Untersuchung der weiblichen Heiligenviten der Mendikanten hat gezeigt, dass die Aussageabsichten der Texte jeweils andere waren und die Schriften, um mit Gert Melville (Geltungsgeschichten) zu sprechen, sehr „differente Funktionen der Legitimierung, der Konsolidierung, der Integration und Abgrenzung“ einnahmen, was zu recht unterschiedlichen „Ausgestaltungen der für relevant angesehenen Vergangenheitspartien“ geführt hat. Um die Texte dennoch vergleichen zu können, habe ich sie in Gruppen unterteilt, entsprechend ihrer im Text dominierenden Funktionsweise : ♦ Viten in denen die paränetische Funktion im Vordergrund steht ♦ Viten in denen die Rechtfertigung einer bestimmten Lebensweise im Vordergrund steht ♦ Viten mit prestigestiftender Funktion ♦ Multifunktionale Viten Für die weitere Forschung ist es ratsam, sich nur einem dieser Typen zuzuwenden. Für die Betrachtung der paränetischen Viten wäre ein Vergleich mit der entsprechenden Predigtliteratur deutlich aufschlussreicher. Der Dominikaner Thomas von Cantimpré, der sich mit jedem Satz seiner Werke als Seelsorger zu erkennen gibt, gehört zu den am besten untersuchten Hagiographen heiliger Frauen. Bislang galten seine Werke als typische Beispiele mendikantischer Vitenschreibung. Dies war auch der Grund, dass die Dissertationsschrift mit ihm bzw. dem in seinem Umfeld wirkenden Jakob von Vitry einsetzt. Die vergleichende Untersuchung aller weiblichen Heiligenviten zeigt, dass Thomas im 13. Jahrhundert noch eine Ausnahmeerscheinung war, da die Werke in denen die Paränese im Vordergrund steht, nur einen Teil der hagiographischen Lebensbeschreibungen betrifft. Fazit: Auch im Zeitalter der Bettelorden erfüllte die Textsorte vor allem klassische Funktionen, indem sie in erster Linie der Andacht und Heilsvergewisserung diente, darüber hinaus jedoch auch ganz pragmatische Absichten verfolgte. Dynastische Interessen trugen ebenso wie innerklösterliche Probleme, kirchliche Anordnungen (Klausurierung weiblicher Religioser, Verurteilung der häretischen Spiritualen), ordensinterne Bestimmungen (beispielsweise solche, die regelten, wie mit der cura monialium zu verfahren sei) oder wichtige politische Ereignisse (die Auseinandersetzungen zwischen Guelfen und Ghibellinen in Florenz) zur Entstehung der Schriften bei. In Hinblick auf die bedeutende Rolle die das Papsttum, einzelne Dynastien, Kommunen oder Klöster bei der Abfassung einer Vita gespielt haben, glaube ich, dass es sich bei den jeweiligen Heiligkeitkonzeptionen mehr um zeittypische oder auch regionale Phänomene (Modeerscheinungen) den originär mendikantische Heiligkeitskonzeptionen handelt. Die in den Heiligenviten präsentierten Leitideen sowie die Art der Darstellung richteten sich vor allem nach der Funktion der Texte bzw. danach für wen (welche Rezipienten) die Werke bestimmt waren. So ist der laikale Rezipientenkreis der Grund dafür, dass sich die meisten Elisabethviten durch eine leicht verständliche Ausdrucksweise und ein klares Heiligenbild auszeichnen. Wohingegen die Werke des Thomas von Cantimpré, der sich als Novizenmeister zunächst an seine eigenen Mitbrüder richtet, einem komplexen Aufbau folgen und kunstvoll stilisiert sind. Einfluss auf die Gestaltung der Schriften hatten außerdem die sehr unterschiedlichen biographischen Hintergründe der Hagiographen. Denn der hochrangige Ordensvertreter und Vertraute der Kurie betätigte sich ebenso als Vitenautor (Jakob von Vitry und Konrad von Marburg waren Kreuzzugsprediger, Konrad überdies Inquisitor, Thomas von Cantimpré war Lektor, Thomas von Celano war der erste offizielle Ordenschronist des Franziskanerordens, Dietrich von Apolda war der Hagiograph des heiligen Dominikus) wie der politisch unbedeutende Bruder, den nicht sein Orden, sondern die persönliche intensive Beziehung zur Beichttochter zum Schreiben trieb. Neben dem unterschiedlichen Bildungsgrad der Autoren wirkten sich außerdem die starken regionalen Unterschiede auf die Qualität der Texte aus. So hatte das Verfassen von Heiligenviten in Brabant eine lange Tradition, während es in Ungarn etwas völlig Neues war. Auch regionale Besonderheiten hatten Einfluss auf die thematische Aufbereitung der Schriften. So kam dem Bußgedanken wie auch der Seelenrettung aus dem Fegefeuer in den brabanter Schriften besondere Bedeutung zu, was auf die regionale Nähe zur Pariser Universität zurückzuführen ist, an der damals genau jene Themen diskutiert wurden. Als weiteres Ergebnis der Untersuchung ist somit festzuhalten, dass die in den Frauenviten der Bettelorden aufgezeigten Leitideen mehr über die Rezipienten und Autoren aussagen, als über die Heiligen, die sie beschreiben. Dieser Befund widerlegt die in der Frauen- und Mentalitätsforschung gängige These, wonach die Frauenviten typisch weibliche Frömmigkeitsformen darstellen. Für die Beurteilung der Texte ist es vielmehr entscheidend, ob sie für ein laikales, monastisches oder klerikales Publikum verfasst wurden.:1. Einleitung 7 1.1. Fragestellung und Erkenntnisziel 9 1.2. Die Heiligenviten als Quellen 10 1.3. Der Weg der bisherigen Forschung 12 A In Bezug auf die hagiographischen Quellen 12 B Speziell zu den Frauenviten 15 C Die Frauenviten und die weibliche vita religiosa in der historischen Ordensforschung 20 1.4. Aufbau der Arbeit 23 1.5. Zeitlicher Rahmen der Untersuchung 24 2. Einstieg ins Thema 24 2.1. Heiligkeitskonzeptionen im Wandel der Geschichte 24 2.2. Apokalyptische Zustände in Kirche und Welt und die Hoffnung auf Erneuerung- Der geschichtliche Kontext der Untersuchung Die Herausbildung der Moraltheologie und ihr Einfluss auf die Bußbewegung 27 Die Einbindung der Laien in die Kirchenhierachie – Die Bestätigung der Humiliaten 31 Die Anfänge der Franziskaner und Dominikaner – Zwei unterschiedliche mendikantische Lebensformen 33 Büßer, Beginen und Terziaren – Der Versuch ihrer Regulierung 34 Pastorale Neuerungen – Die Voraussetzungen für die Ausbreitung des Bußideals 36 Das Ziel der Mendikanten – Die Erneuerung von Kirche und Gesellschaft 38 3. Das hagiographische Vokabular: Jakob von Vitry und seine Vita für die Begine Maria von Oignies (1215) 39 3.1. Zum Leben und den Schriften des Jakob von Vitry (um 1160/70 – 1240) 40 3.2. Das Leben der Maria von Oignies (1177-1213) 48 3.3. Aufbau, Inhalt und didaktische Implikationen der Vita Mariae Oigniacensis 49 Sponsa Christi – Imitatio Mariae 50 Maria und Martha – Vita activa versus vita contemplativa 53 Die Büßerin Maria Magdalena als Nachahmungsmodell 54 Die Verehrung der Eucharistie 58 3.4. Die Vita Mariae Oigniacensis – Aufforderung zur Buße, orthodoxe Propagandaschrift gegen die Lehre der Katharer und Exempelsammlung für die Laienpredigt, Zu den Intentionen des Hagiographen 60 4. Die Frauenviten der Dominikaner 64 4.1. Das Supplement zur Vita Mariae Oigniacensis (um 1231): „Das Heil wirkt in Brabant“ – Ein hagiographischer Gegenentwurf zum Kurienhof in Rom des Dominikaners Thomas von Cantimpré 64 4.1.1. Zu Thomas von Cantimpré (um 1201 - um 1270/72) 64 4.1.2. Aufbau, Inhalt und Implikationen des Supplements 67 Die Entwicklung des Kults um Maria von Oignies 69 4.1.3. Das Supplement zur Vita Mariae Oigniacensis – Jakob von Vitry und sein Verrat an der vita apostolica 71 4.2. Eine kuriose Heilige? - Die Vita Christinae Mirabilis (um 1232, geändert 1239-40) 71 4.2.1. Das Leben der Christina von St. Trond (um 1150-1224) und die Entwicklung ihres Heiligenkultes 72 4.2.2. Aufbau, Inhalt und didaktische Implikationen der Vita Christinae Mirabilis 73 Die drei Stadien geistlichen Lebens nach Wilhelm von Saint Thierry 74 Christinas Seele in ihrem animalischen Stadium 75 Die Seele im verstandesmäßigen – rationalen Stadium 77 Die Seele im geistigen – spirituellen Stadium 77 imitatio christi - vita apostolica 78 4.2.3. Buße für die erlösungsbedürftige Menschheit: Die Vita Christinae - Ein didaktisches Instrument zur Vermittlung von Buß- und Fegefeuerlehre oder ein Hilfsmittel für die Laienpredigt? 79 4.3. Die Vita Margaretae Ypris (um 1240) – Ein Leben getreu nach den evangelischen Räten: Armut, Keuschheit und Gehorsam 81 4.3.1. Das Leben der Margareta von Ypern (1216-1237) 81 4.3.2. Aufbau, Inhalt und didaktische Implikationen der Vita Margarete de Ypris 82 4.3.3. Die Vita Margarete de Ypris - Ein Lehrbuch für die cura animarum? Der ordenspolitische Hintergrund der Vita Margarete 87 4.4. Das Klosterleben als oberste Stufe der Christusnachfolge und Idealform der vita religiosa - Die Vita Lutgardis Aquiriensis (nach 1248, beendet 1262) 90 4.4.1. Das Leben der Lutgard von Aywières (1182-1246) 91 Die Entwicklung des Lutgard Kults 92 4.4.2. Aufbau, Inhalt und didaktische Implikationen der Vita Lutgardis Aquiriensis 94 Buch I: ecclesia in purgatorio 94 vita activa oder vita contemplativa? 96 II. Buch: ecclesia militans 98 III. Buch: vita perfecta 100 4.4.3. Die Vita Lutgardis - Ein Nachahmungsmodell für Regulierte Nonnen 101 4.5. Das Exemplum der Yolanda von Vianden im Bonum universale de apibus (um 1257 - 1263) 104 4.6. Die Vita für Yolanda von Vianden (spätes 13. Jahrhundert) 106 4.6.1. Zum Autor der Vita Bruder Hermann (um 1250-1308) 106 4.6.2. Zum Leben der Yolanda von Vianden (1231-1283) 107 Yolandas kultische Verehrung 109 4.6.3. Zum Inhalt der Vita 111 4.6.4. Die Yolandavita – Eine Werbeschrift für potentielle Stifter 117 Warum Walther von Meisenburg das Dominikanerinnenkloster Marienthal empfahl 119 Yolandas Klostereintritt vor dem Hintergrund der damaligen dominikanischen Frauenpolitik 121 Die Darstellung religiöser Gemeinschaften in der Yolanda- Vita als Quelle für die religiöse Konkurrenzsituation 123 Die Beziehungen der Frauengemeinschaften untereinander 126 Exkurs: Die identitätsstiftende Funktion der Mystik 127 4.7. Die Vita Margarete contracta (Entstehungszeit unsicher, wahrscheinlich 2. Hälfte 13. Jahrhundert) 127 4.7.1. Zum Autor der Vita, dem Dominikanerbruder Johannes (Lebensdaten unbekannt) 129 4.7.2. Zum Leben der Margareta von Magdeburg (Lebensdaten ungewiss, vermutlich Mitte des 13. Jahrhunderts) 131 4.7.3. Aufbau und Inhalt der Vita Margarete contracte 133 Imitatio Christi – Margaretas Lebens- und Leidensweg 3 Die Verworfenheit 134 Vita activa 134 Margaretas Buße 135 Die Reinigung Margaretas 135 Am Kreuz mit Christus – Margareta nimmt das Leid als Gabe Gottes an 136 Bruder Johannes wird Margaretas Beichtvater – Wie aus anfänglichen Missverständnissen eine spirituelle Freundschaft entsteht 137 Margareta als zweite Maria 139 Margaretas Missachtung und Verleumdung durch die Menschen 139 Vita perfecta 141 4.7.4. Die Vita der Margareta contracta – Eine theologische Lehrschrift 142 4.8. Die Legenda b. Margaritae de Ungaria (1274) 146 4.8.1. Zur Autorschaft der Margaretenlegende 146 4.8.2. Zum Leben der Margareta von Ungarn (1242-1270, Heiligsprechung 1934) 146 Bemühungen um Margaretas Heiligsprechung 149 Der Aufschwung des Margaretenkults in Italien und in den deutschsprachigen Regionen 151 4.8.3. Der Inhalt der Legenda b. Margaritae de Ungaria (Legenda vetus) 154 4.8.4. Imitatio Elisabeth: Die Dominikanerin Margareta von Ungarn 158 Die Einstellung des Dominikanerordens zu den Frauen 159 Exkurs: Die Aufgabe der Frauen im Dominikanerorden - Die Briefe Jordans von Sachsen an Diana von Andalo 162 Exkurs: Die Dominikanische Heiligenverehrung 164 5. Das Zeitalter der Franziskaner: Heilige Frauen in der Nachfolge des Poverello: Elisabeth von Thüringen (1207-1231), Humiliana Cerchi (1219-1246), Klara von Assisi (1193-1253), Isabella von Frankreich (1224-1269) und Douceline von Digne (um 1214-1274) 166 5.1. Elisabeth von Thüringen – Leben, kultische Verehrung und hagiographische Schriften 166 5.1.1. Das Leben der heiligen Elisabeth von Thüringen 168 Elisabeth und die Franziskaner 169 Elisabeths Kanonisation und die Entwicklung ihres Heiligenkultes 172 Zum Inhalt der Heiligsprechungsbulle Gloriosus in maiestate 174 Der Brief Papst Gregors IX. an die Königin Beatrix von Kastilien mit der Aufforderung der Heiligen Elisabeth nachzufolgen 175 Der Kniefall des Kaisers vor der Heiligen 175 Der Brief des Kaisers an die Franziskaner und der Deutsche Orden als Verwalter der Elisabethkultstätten 176 Elisabeth eine Heilige für alle 178 Die Exempelfunktion der Heiligen für die Frauen des Hochadels 180 In Nachahmung der heiligen Elisabeth – Das Entstehen „Heiliger Höfe“ 182 Ausdruck der Elisabethverehrung – Die Förderung des Franziskanerordens und seines weiblichen Ordenszweigs durch die europäischen Herrscherhäuser 183 5.1.2. Die Summa vitae des Konrad von Marburg (1232) 185 5.1.3. Zu Konrad von Marburg (um 1180/90-1233) 186 5.1.4. Der Inhalt der Summa vitae 189 5.1.5. Die Summa vitae – Eine Schrift zur Präsentation einer neuen Heiligen 191 Konrad von Marburg ein Anhänger der Pariser Moraltheologie 192 5.2. Die Vita Sancte Elyzabeth lantgravie (1236/37) 193 5.2.1. Zum Autor Cäsarius von Heisterbach (um 1180 – Mitte 13. Jahrhundert) 194 5.2.2. Aufbau und Inhalt der Vita Sancte Elyzabeth Lantgravie 196 5.2.3. Die Vita Sancte Elyzabeth – Ein Exemplum für Deutschordensritter 203 Die Heilige Elisabeth im Sermo de Translatione des Cäsarius von Heisterbach 204 5.3. Eine weitere Vita Sancte Elyzabeth Lantgravie des Dominikaners Dietrich von Apolda (1289-1294) 205 5.3.1. Zu Dietrich von Apolda (um 1228/29 – nach 1301/02) 208 5.3.2. Aufbau und Inhalt der Vita Sancte Elyzabeth 209 5.3.3. Die Elisabethvita des Dietrich von Apolda – Zwei unterschiedliche Wege der Imitatio Christi 214 Das Dominikanische in Dietrichs Elisabethvita 215 Das Exempel der heiligen Elisabeth in dominikanischen Predigtkompendien 216 5.4. Die Elisabethviten franziskanischer Provenienz 217 5.4.1. Aufbau und Inhalt der `Großen franziskanischen Elisabethvita´ (letztes Viertel 13. Jahrhundert) 221 5.4.2. Elisabeth als Exemplum für die nordeuropäischen Klarissen 223 Elisabeth – Eine franziskanische Heilige 225 Exkurs: Das Exempel des Poverello und seine Aufforderung zur Nachfolge Christi 226 5.5. Die Vita beatae Humilianae de Cerchis (1246-1248) für die Büßerin Emiliana Cerchi 229 5.5.1. Zum Autor der Vita Vito von Cortona († um 1250) und zum Verfasser der Mirakelsammlung Bruder Hippolyt (Lebensdaten unbekannt) 230 5.5.2. Zum Leben der Emiliana Cerchi (1219-1246) 230 Florenz im Ausnahmezustand – Der Beginn der kultischen Verehrung Humilianas als Heilige der Guelfen 231 Die Familie der Cerchi übernimmt die Hauptrolle innerhalb der Humilianaverehrung 234 5.5.3. Aufbau und Inhalt der Vita beatae Humilianae de Cerchis 235 Humiliana wird Terziarin 237 Zwei spätere Mirakelsammlungen: Die Apparitiones post mortem und die Miracula intra triennium ab obitu patrata 242 5.5.4. Die Vita beatae Humilianae de Cerchis – Ein früher Lobpreis auf den Dritten franziskanischen Orden vor dem Hintergrund der Ghibellinsch-Guelfischen Kriege 243 Von den Anfängen der Bußbewegung bis zur Institutionalisierung des Dritten franziskanischen Ordens 244 Der Widerstand im Orden gegen die institutionelle Vereinigung mit den Büßern 246 Die Fürsprecher der Büßer 247 Der Inhalt der Bußregel 248 Der Lebensbericht der seligen Humiliana als Zeugnis für die Bußregel 248 5.6. Die Heilige Klara von Assisi – Die Ausformung ihres Heiligkeitskonzepts bis hin zur Legenda S. Clarae Virginis Assisiensis (1255/56) 250 5.6.1. Klaras Leben und die geschichtlichen Hintergründe der Armen Frauen von San Damiano 251 Klaras Gemeinschaft San Damiano und der päpstliche Damiansorden 254 Die Vielfalt der Regeln 260 Klaras Tod und ihre Heiligsprechung 263 Zur kultischen Verehrung der heiligen Klara im Franziskanerorden 263 Der Versuch der Vereinheitlichung – Der Damiansorden wird zum Klarissenorden 264 Bonaventura bindet männlichen und weiblichen Ordenszweigfester aneinander 265 Das Ende der Widersprüche – Klaras Erbe wird zur Reliquie 268 5.6.2. Ein Leben in der Nachfolge des Heiligen Franziskus – Klaras eigene Schriften, Kontroversen um die Echtheit der Texte 269 Die Briefe Klaras an Agnes von Böhmen 273 Ausdruck der Poverellonachfolge – Die Regel der heiligen Klara (Forma vitae sororum pauperum) 276 Klaras Testament 280 5.6.3. Klaras Heiligkeit, wie sie aus den Akten des Kanonisationsprozesses spricht 281 Zu Klaras Franziskusnachfolge 287 Die Kanonisationsurkunde Clara, claris, praeclara 290 5.6.4. Die Legenda Sanctae Clarae Assisiensis – Zum Autor der Legenda Sanctae Clarae Assisiensis Thomas von Celano (um 1190-1260) 292 Der Einfluss Papst Gregors IX. auf die Schriften des Thomas von Celano 294 5.6.5. Aufbau und Inhalt der Legenda Sanctae Clarae Assisiensis 295 5.6.6. Die Legenda Sanctae Clarae Virginis Assisiensis – Ein Nachahmungsmodell für klausurierte Schwestern 301 Klara - Eine Heilige für die Nonnen des Damians-/Klarissenordens 302 Exkurs: Die Ausbreitung des Damians-/Klarissenordens 305 5.7. La Vie de la bienheureuse Isabelle de France soeur du roy S. Loys fondatrice de Longchamp (1283) 310 5.7.1. Zur Autorin der Vita Agnes von Harcourt (1240er - 1291) 310 Der Brief der Agnes von Harcourt an König Ludwig IX. und Longchamp 312 Karl von Anjou beauftragt Agnes mit der Abfassung der Isabellavita 313 5.7.2. Zum Leben Isabellas von Frankreich 314 Sanctae virginitatis propositum und andere Schriftstücke als Zeugnisse päpstlichen Bemühens um die Gunst der Königstochter 315 Isabellas Prestige in den Augen der Franziskaner 318 Zur Isabellaregel 325 Zum Kult um Isabella von Frankreich 326 5.7.3. Aufbau und Inhalt von La vie de notre saincte et benoite dame et mere Madame Yzabeau de France 328 5.7.4. Die Vita der Isabella von Frankreich – Ein Zeugnis dynastischer Memoria vor dem Hintergrund der Heiligenpolitik Karls von Anjou 333 Isabella – Heilige, aber nicht Nonne von Longchamp 334 Gemeinsamkeiten und Unterschiede zu den anderen Anhängerinnen des heiligen Franziskus 336 Die Verbreitung der Isabellaregel 337 5.8. Li Vida de la benaurada Sancta Doucelina, Mayre de las Donnas de Robaut (um 1297/ nach 1311 vor 1315) 339 5.8.1. Zur Textentstehung und der Frage der Verfasserschaft 340 Zur mutmaßlichen Hagiographin Filipa von Porcellet 342 5.8.2. Zum Leben der Douceline von Digne (um 1215-1274) 343 Die Roubauder Beginengemeinschaft 344 Doucelines Kultische Verehrung, Verdächtigungen und der Fortbestand der Kommunität 347 Zum Einfluss Hugos von Digne auf die Lebensweise der Frauen von Roubaud 349 5.8.3. Aufbau und Inhalt von Li Vida de la benaurada Sancta Doucelina 352 5.8.4. Li Vida de la benaurada Sancta Doucelina – Eine Legitimationsschrift für den in Verdacht geratenen Beginenkonvent von Roubaud 361 Die franziskanische Inquisition in Südfrankreich 363 Die Legitimationsstrategie der Roubauder Beginen – Bonaventuras Franziskusvita 364 Franziskanisch ja, aber nicht klarianisch 365 Die Anbindung der Roubauder Beginen an Karl von Anjou und andere weltliche Herrscher 366 6. Schlussbetrachtung 368 Frauenviten als institutionelle Steuerungs- und Normierungsinstrumente 374 Rezipienten und Hagiographen – Funktionale und regionale Unterschiede in der Vitenliteratur 376 Der Einfluss des Klerus auf das zeitgenössische Heiligenbild – Predigt und cura mulierum 377 Dominikanische und franziskanische Frauenviten – Zwei differente Darstellungsweisen weiblicher Heiligkeit 379 Die franziskanische Hagiographie 381 Die dominikanische Hagiographie 382 7. Abkürzungsverzeichnis 385 8. Quellen- und Literaturverzeichnis 386 Verzeichnis der untersuchten Heiligenviten 386 Weitere Quellen 389 Literatur 399 Zeitschriften und Reihen 437