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Journal articles on the topic 'Purgatorium'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Hübner, Wolfgang. "Unterwelt und Purgatorium." Elenchos 37, no. 1-2 (December 1, 2016): 229–42. http://dx.doi.org/10.1515/elen-2016-371-210.

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Abstract In this thesis the different notions of Hades that appear in the heterogeneous works of gre co-roman literature are in quired and interpreted with enormous scrutiny. The philosophical texts are written mostly by Plato and the Platonists (in particular Heraclides Ponticus, Plutarchus, and Proclus). They have to be compared with Christian ideas of purgatory originating in the early Middle Ages. Eschatology must be explained not only with regard to the cosmologies, that change during the centuries, but also on a solid base of astronomical and astrological knowledge.

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2

Gerner, Kristian. "Purgatorium: Sverige och andra världskrigets förbrytare." Journal of Baltic Studies 41, no. 4 (December 2010): 563–65. http://dx.doi.org/10.1080/01629778.2010.527146.

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3

Scott, Craig S., Richard C. Fox, and Cory M. Redman. "A new species of the basal plesiadapiform Purgatorius (Mammalia, Primates) from the early Paleocene Ravenscrag Formation, Cypress Hills, southwest Saskatchewan, Canada: further taxonomic and dietary diversity in the earliest primates." Canadian Journal of Earth Sciences 53, no. 4 (April 2016): 343–54. http://dx.doi.org/10.1139/cjes-2015-0238.

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The fossil record of the earliest primates, purgatoriid plesiadapiforms, has become increasingly well documented during the past two decades, but their dietary preferences remain poorly understood. While the available evidence, which consists mostly of isolated teeth and incomplete jaws with teeth, suggests that purgatoriids were insectivorous to omnivorous, we describe here a new species of Purgatorius, Purgatorius pinecreeensis sp. nov., that extends the range of purgatoriid dental disparity toward greater omnivory than had been known before. Purgatorius pinecreeensis sp. nov., from the early Paleocene (Puercan) Ravenscrag Formation of southwestern Saskatchewan, differs from other species of Purgatorius in having slightly lower crowned teeth with a lower trigonid relative to talonid, blunter and more swollen major cusps, more transverse lower molar paracristids, and m3 with a more robustly developed posterior lobe. Taken together, these specializations enhanced the capacity for crushing and grinding at the expense of orthal shear, and represent the first instance of a modest degree of bunodonty in the family. The discovery of P. pinecreeensis sp. nov., along with other recently reported basal plesiadapiforms from the Puercan and Torrejonian of the northern Western Interior, lends additional support to the notion of a significant primate radiation soon after the Cretaceous–Paleogene extinction event.

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4

Rubio Bautista, Douglas. "Purgatorios, Purgatori, de Jorge Wiesse." Studium Veritatis 13, no. 19 (September 11, 2015): 293–300. http://dx.doi.org/10.35626/sv.19.2015.83.

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5

Kuzmenko, E. A. "Purgatorium and Refrigerium in the Eschatological Space of “Dialogus miraculorum” by Caesarius of Heisterbach and “Liber revelationum” by Richalm of Schöntal." Indo-European Linguistics and Classical Philology, no. 25 (2021): 679–94. http://dx.doi.org/10.30842/ielcp230690152543.

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6

Riedl, Andrea. "Das Purgatorium im 13. Jahrhundert: Schlaglichter auf ein Novum der ost-westlichen Kontroverstheologie am Vorabend des II. Konzils von Lyon (1274)." Annuarium Historiae Conciliorum 46, no. 1-2 (June 20, 2014): 355–70. http://dx.doi.org/10.30965/25890433-0460102019.

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7

Thind, Rajiv. "For the common weal." Cahiers Élisabéthains: A Journal of English Renaissance Studies 97, no. 1 (August 3, 2018): 69–83. http://dx.doi.org/10.1177/0184767818788086.

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While much of recent Hamlet criticism is heavily invested in foregrounding Catholic-nostalgic aspects in the play, I argue that the purgatorial Ghost can also be read as a caricature. Comedic and parodic depictions of Roman Catholic doctrine and beliefs were fairly common in the popular writings of Shakespeare’s age. I situate Shakespeare’s Hamlet within contemporary Protestant culture and its literary aesthetics as well as populist appeal. Finally, I read Hamlet’s mocking of the Ghost at the end of Scene 1.5 along with a popular pamphlet, Tarltons Newes out of Purgatorie (1590). Both, I argue, caricature Purgatory to induce community reinforcing Protestant laughter.

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8

Walsh, Katherine. "Bishop John O'Corcoran of Clogher (1373-1389) at the University of Prague, the Purgatorium Sancti Patricii and the Debate about Purgatory in the Later Middle Ages." Clogher Record 16, no. 1 (1997): 7. http://dx.doi.org/10.2307/27699413.

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9

Barnard, Toby. "Verse travesty in Restoration Ireland: ‘Purgatorium Hibernicum’ (NLI MS 470) and ‘the Fingallian Travesty’ (BL, Sloane MS 900). Edited by Andrew Carpenter. Pp xvi, 240. Dublin: Irish Manuscripts Commission. 2013. €30." Irish Historical Studies 39, no. 154 (November 2014): 343–44. http://dx.doi.org/10.1017/s0021121400019222.

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10

Chester, Stephen G. B., Jonathan I. Bloch, Doug M. Boyer, and William A. Clemens. "Oldest known euarchontan tarsals and affinities of Paleocene Purgatorius to Primates." Proceedings of the National Academy of Sciences 112, no. 5 (January 20, 2015): 1487–92. http://dx.doi.org/10.1073/pnas.1421707112.

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Earliest Paleocene Purgatorius often is regarded as the geologically oldest primate, but it has been known only from fossilized dentitions since it was first described half a century ago. The dentition of Purgatorius is more primitive than those of all known living and fossil primates, leading some researchers to suggest that it lies near the ancestry of all other primates; however, others have questioned its affinities to primates or even to placental mammals. Here we report the first (to our knowledge) nondental remains (tarsal bones) attributed to Purgatorius from the same earliest Paleocene deposits that have yielded numerous fossil dentitions of this poorly known mammal. Three independent phylogenetic analyses that incorporate new data from these fossils support primate affinities of Purgatorius among euarchontan mammals (primates, treeshrews, and colugos). Astragali and calcanei attributed to Purgatorius indicate a mobile ankle typical of arboreal euarchontan mammals generally and of Paleocene and Eocene plesiadapiforms specifically and provide the earliest fossil evidence of arboreality in primates and other euarchontan mammals. Postcranial specializations for arboreality in the earliest primates likely played a key role in the evolutionary success of this mammalian radiation in the Paleocene.

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11

Ó Cuilleanáin, Cormac. "Purgatorio." Italian Studies 75, no. 1 (November 26, 2019): 111–12. http://dx.doi.org/10.1080/00751634.2020.1695885.

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12

Buckley, Gregory A. "A new species of Purgatorius (Mammalia; Primatomorpha) from the Lower Paleocene Bear Formation, Crazy Mountains Basin, south-central Montana." Journal of Paleontology 71, no. 1 (January 1997): 149–55. http://dx.doi.org/10.1017/s0022336000039032.

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Purgatorius titusi, represented by 51 teeth and jaw fragments, is described from the lower Paleocene Bear Formation of the Crazy Mountains Basin in south-central Montana. Several synapomorphies, including a weak postprotocingulum and mesial inflection of molar trigonids, are indicative of the taxon's “plesiadapiform” affinities. Other features, such as wider stylar shelf and a less squared lingual outline on upper molars, are more primitive than those of Purgatorius unio, heretofore the earliest occurring species of well-represented primatomorphs.

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13

Calenda, Corrado. "Purgatorio XV." MLN 108, no. 1 (January 1993): 15. http://dx.doi.org/10.2307/2904687.

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14

Alighieri, Dante, and W. S. Merwin. "Purgatorio: Canto XIII." Antioch Review 58, no. 3 (2000): 304. http://dx.doi.org/10.2307/4614022.

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15

Dante Alighieri and W. S. (William Stanley) Merwin. "Purgatorio: Canto XXXIII." Manoa 11, no. 2 (1999): 122–26. http://dx.doi.org/10.1353/man.1999.0034.

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16

Rennert, Laura J. "Christina Rossetti's purgatorial poetics." Women's Studies 28, no. 3 (January 1999): 249–80. http://dx.doi.org/10.1080/00497878.1999.9979259.

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17

Tamayo Franco, Rafael. "Características y utilización de la noción escatológica del purgatorio en Colombia." Historia y sociedad, no. 32 (January 20, 2017): 259–84. http://dx.doi.org/10.15446/hys.n32.55476.

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La Reforma y la Contrarreforma transformaron el cristianismo en la modernidad. En esa transformación, la noción del purgatorio permaneció como parte fundamental de la escatología católica; transmitida a las colonias españolas a través del proceso de evangelización y mantenida con el asentamiento de la autoridad de la Iglesia. En Colombia, la apropiación del purgatorio siguió las líneas generales de la tradición católica. Sin embargo, al igual que otras nociones escatológicas de castigo, fue útil en los procesos educativos y en debates políticos, hasta que las tendencias de secularización limitaron su utilización en la esfera pública. Con base en una metodología analítico-descriptiva y en la utilización de fuentes primarias y segundarias, el presente artículo tiene por objeto presentar las generalidades dogmáticas del purgatorio, así como las características de su apropiación y utilización en Colombia a finales del siglo XIX y en las primeras décadas del siglo XX.

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18

Hollander, R., and J. Hollander. "Dante Alighieri: Purgatorio 3." Literary Imagination 3, no. 3 (January 1, 2001): 364–75. http://dx.doi.org/10.1093/litimag/3.3.364.

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19

Bragantini, Renzo. "Purgatorio 32: Dante apocalittico." MLN 134, S (2019): S—16—S—32. http://dx.doi.org/10.1353/mln.2019.0054.

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20

Kleinhenz, Christopher. "Dante's Artistry in Purgatorio." MLN 134, S (2019): S—40—S—55. http://dx.doi.org/10.1353/mln.2019.0056.

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21

Alfie, Fabian. "Dante's Purgatorio as Text." Romance Philology 59, no. 1 (January 2005): 121–28. http://dx.doi.org/10.1484/j.rph.2.304585.

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22

Willis, Eileen. "Deadlines and the purgatorial complex." Journal of Occupational Science 7, no. 3 (November 2000): 128–32. http://dx.doi.org/10.1080/14427591.2000.9686475.

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23

Gibellini, Cecilia. "Il geloso in purgatorio: Boccaccio, La Fontaine e Casti." Quaderni d'italianistica 41, no. 2 (June 11, 2021): 135–59. http://dx.doi.org/10.33137/q.i..v41i2.36775.

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Il contributo prende le mosse dalla novella boccacciana di Ferondo (Decameron III 8), nella quale un ingegnoso e disinvolto abate allestisce un falso purgatorio allo scopo di neutralizzare il marito stolto e gelosissimo della donna che ama, ed esamina quindi le riscritture in versi di Jean de La Fontaine (Féronde ou le Purgatoire) e di Giambattista Casti (Il Purgatorio). L’analisi intertestuale mostra come, se la vicenda narrata resta sostanzialmente immutata, i tre autori evidenzino una tavola di valori psicologici, morali e teologici (o anti-teologici) che riflette le convinzioni personali e il clima intellettuale della stagione di cui furono interpreti.

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24

Marti, Kevin. "Dante's ‘Baptism’ and the Theology of the Body in ‘Purgatorio’ 1–2." Traditio 45 (1990): 167–90. http://dx.doi.org/10.1017/s0362152900012721.

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When, in the first canto of Purgatorio, Vergil requests permission to ascend through the Mountain's seven kingdoms, Cato issues instructions for the requisite purification. Vergil complies, descending with Dante to the base of the island, where he applies the morning dew to remove dirt and tears from Dante's eyes and cheeks, and girds Dante with a smooth rush. This brief drama, said to restore the color to Dante's face and to prepare for a meeting with the primo ministro (98–99) of paradise, is both the most densely ritualized moment of transition between the first two canticas and the thematic centerpiece of Purgatorio 1.

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25

Arnaldi, Marta. "Terapia della traduzione nel Purgatorio di Dante." Quaderni d'italianistica 41, no. 2 (June 11, 2021): 9–32. http://dx.doi.org/10.33137/q.i..v41i2.36769.

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Questo saggio muove da tre considerazioni critiche: che il terzo luogo o spazio del purgatorio sia intimamente traduttivo; che l’accezione metaforica di ‘traduzione’ non sia fenomeno unicamente linguistico ma comprenda traslazioni fisiche e metafisiche; e che i linguaggi della mistica e della malattia, apparentemente scollegati, presentino un’analoga resistenza nei confronti del linguaggio, concettualizzabile come ‘intraducibilità’. Il presente saggio affronta queste tre aree in modo organico e sintetico. Da un lato, viene proposta una nuova interpretazione del purgatorio dantesco, fondato sulla traduzione in quanto processo di transizione e intermedietà. Dall’altro, il saggio interpreta il viaggio di Dante come metafora della cura, facendo della traduzione una teologia della terapia.

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26

Mason, T. R. A., Pedro Calderon de la Barca, and J. M. Ruano de la Haza. "El purgatorio de San Patricio." Modern Language Review 87, no. 1 (January 1992): 231. http://dx.doi.org/10.2307/3732391.

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27

Ellis, Steve. "Two Cantos from Dante's Purgatorio." Translation and Literature 23, no. 3 (November 2014): 364–72. http://dx.doi.org/10.3366/tal.2014.0164.

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28

Rodríguez Noratto, Luis Alfonso. "Reseña: Cielo, infierno y purgatorio durante el virreinato de la Nueva España." Revista Grafía- Cuaderno de trabajo de los profesores de la Facultad de Ciencias Humanas. Universidad Autónoma de Colombia 10, no. 1 (January 15, 2013): 222. http://dx.doi.org/10.26564/16926250.528.

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29

Luna Zamara, Karol Viviana. "El Imaginario de la Muerte en las Cofradías y Capellanías del Monasterio de las Conceptas en la Provincia de Pasto. 1809-1824." Estudios Latinoamericanos, no. 28-29 (November 17, 2016): 135–44. http://dx.doi.org/10.22267/rceilat.112829.73.

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Las instituciones de la muerte existentes en el Monasterio de la Pura y Limpia Concepción durante la época de la independencia (1809-1824) colaboraron en la configuración del imaginario religioso de la muerte ya que fueron instituciones que agrupaban a diversas personas en torno a la creencia en tres espacios extra mundanos el cielo, el infierno y el purgatorio. En el monasterio existieron varias capellanías tanto eclesiásticas como de legos, cuyo papel era sanar y salvar el alma de las religiosas que ingresaban a dicho convento, así como también de sus familiares. Los cofrades de la Virgen del Monte Carmelo creían en la existencia del purgatorio, la mediación de la virgen y de la importancia de su intersección en el espacio de purificación.

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30

Pequigney, Joseph. "Sodomy in Dante's Inferno and Purgatorio." Representations 36 (1991): 22–42. http://dx.doi.org/10.2307/2928630.

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31

Pequigney, Joseph. "Sodomy in Dante's Inferno and Purgatorio." Representations 36, no. 1 (October 1991): 22–42. http://dx.doi.org/10.1525/rep.1991.36.1.99p00764.

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32

Ransom, Daniel J. "Annotating Purgatorio 5.103–129." MLN 127, no. 1S (2012): S13—S20. http://dx.doi.org/10.1353/mln.2012.0038.

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33

Mazzaro, Jerome. "Exception and Rule in Dante's Purgatorio." Forum Italicum: A Journal of Italian Studies 39, no. 2 (September 2005): 311–25. http://dx.doi.org/10.1177/001458580503900201.

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Early in the Purgatorio, Cato asks the Pilgrim and his guide if the laws of the abyss have been broken, indicating that there are rules to which its occupants are subject. Later, they are told that one cannot proceed toward Purgatory in darkness, and once having attained it, one must not look back. “Exception and Rule in Dante's Purgatorio” examines which rules the Pilgrim in his climb is subject to, which he is exempted from, and which are left ambiguous. He begins by being primarily exempted from rules, and as through purgation he comes closer to divine likeness, he comes to be subject to the same rules as other purged occupants. Critical to the evolution are “seven P's” which are imposed on and removed and associated with capital sins. It is argued that some of the ambiguities in the work may be the result of Dante's having like Homer “nodded.”

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34

Rodeheffer, Jane Kelley. "“And Lo, As Luke Sets Down for Us”: Dante’s Re-Imagining of the Emmaus Story in Purgatorio XXIX–XXXIII." Religions 10, no. 5 (May 14, 2019): 320. http://dx.doi.org/10.3390/rel10050320.

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This essay will suggest that Dante’s journey through the earthly paradise in the Purgatorio is a figural representation of the journey of Cleopas and the unnamed disciple on the road to Emmaus in Luke 24. By making several references to the Gospel of Luke, Dante seems to be setting the stage for the reader to understand his own pilgrimage through the Garden of Eden as a retelling of the Emmaus story in the context of the Church Triumphant. Indeed, reading Luke 24 alongside Cantos XXIX–XXXI of the Purgatorio helps students to unpack the complex images of Dante’s experience in light of the themes present in the Emmaus story. For example, the concealment of Beatrice’s face and the gradual unveiling of her beauty mirrors Christ’s gradual revelation of his nature to Cleopas and the unnamed disciple. Cleopas and his companion also walk away from the promise of God revealed in Christ by leaving Jerusalem, just as Dante “took himself” from Beatrice and “set his steps upon an untrue way” (XXX 125, 130). In developing these and other parallels as well as elaborating on their significance for the latter cantos of the Purgatorio, this essay will attempt to establish a pedagogical approach to Books XXIX–XXX that draws on students’ recollections of the familiar Gospel text of Emmaus, which Dante clearly intends (among others) as a resource for appreciating his vision of an essential passage in Christian life.

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35

Boland, Tom, and Ray Griffin. "The purgatorial ethic and the spirit of welfare." Journal of Classical Sociology 18, no. 2 (August 1, 2017): 87–103. http://dx.doi.org/10.1177/1468795x17722079.

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Drawing on the Weberian spirit, our key problem is trying to understand the irrational rationality of Active Labour Market Policies adopted across the Organisation for Economic Co-operation and Development countries, despite their limited utility. Rather than explaining these as inefficient policy formation or reflecting neo-liberal ideology, we suggest that the experience and governmentality of welfare is historically informed by the idea of purgatory. Drawing from the genealogical impulse in Weber, Foucault and Agamben, and adapting Weber’s concept of ‘world-images’, we suggest that the history of welfare, from workhouses to Active Labour Market Policies, is animated by the purgatorial logic of judging, punishing and purifying individuals. This resonance is clearest in the interpretation that jobseekers give to the time they spend unemployed, but also in political speeches, policy making and the creation of welfare systems. Counter-intuitively, this analysis is drawn from Ireland, a latecomer to Active Labour Market Policies, where the imposition of an increasedly purgatorial conception of welfare is clearly visible.

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36

Pechey, Graham. "Coetzee's Purgatorial Africa: The Case Of Disgrace." Interventions 4, no. 3 (January 2002): 374–83. http://dx.doi.org/10.1080/1369801022000013806.

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37

Havely, N. "Review: Second Best? Translating Purgatorio * Robert M. Durling: The Divine Comedy of Dante Alighieri: Volume 2: Purgatorio." Cambridge Quarterly 33, no. 4 (April 1, 2004): 367–71. http://dx.doi.org/10.1093/camqtly/33.4.367.

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38

Vogel, Melissa, Kristin Buhrow, and Caroline Cornish. "Spindle Whorls from El Purgatorio, Peru, and Their Socioeconomic Implications." Latin American Antiquity 27, no. 3 (September 2016): 414–29. http://dx.doi.org/10.7183/1045-6635.27.3.414.

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In the Andean region, spindle whorls have been the subject of archaeological analysis less often than other artifact classes, such as pottery. Nevertheless, spindle whorls may have much more to contribute to archaeological interpretations of production, status, and exchange patterns than previously acknowledged. The case study presented here examines the spindle whorl collection from the site of El Purgatorio, Peru, the capital city of the Casma polity (ca. A.D. 700–1400). Spindle whorls were not only expertly crafted utilitarian tools for spinning yarn, but also items of personal adornment, symbols of wealth or status, and possible indicators of intra-polity exchange patterns. The analysis of spindle whorls in regard to form and function provides insight into Casma social and economic organization. The spindle whorls discovered at El Purgatorio also reflect varying degrees of standardization and technical knowledge, suggesting that at least some may have been manufactured by specialists in metallurgical and ceramic workshops.

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39

Rowe, William. "Time and Measure in Raúl Zurita's Purgatorio." Mitologías hoy 15 (July 17, 2017): 13. http://dx.doi.org/10.5565/rev/mitologias.460.

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40

Kiser, Lisa J. "The Legend of Good Women: Chaucer's Purgatorio." ELH 54, no. 4 (1987): 741. http://dx.doi.org/10.2307/2873097.

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41

Uribe, Carlos Alberto. "El yajé, el purgatorio y la farándula." Antípoda. Revista de Antropología y Arqueología, no. 6 (January 2008): 113–32. http://dx.doi.org/10.7440/antipoda6.2008.06.

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42

Sicari, Stephen. "Bloom in Purgatory: "Sirens" and Purgatorio II." Twentieth Century Literature 36, no. 4 (1990): 477. http://dx.doi.org/10.2307/441797.

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43

Villa, Marianna. "Signorelli e il Purgatorio “Visualizzato” a Orvieto." Dante e l'Arte 3 (December 18, 2016): 121. http://dx.doi.org/10.5565/rev/dea.69.

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44

Jernigan, Charles. "Purgatorio. Dante Alighieri , Jean Hollander , Robert Hollander." Speculum 80, no. 4 (October 2005): 1259–62. http://dx.doi.org/10.1017/s0038713400001597.

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45

Cassidy, J. P. "The Tuberculous Granuloma: Inferno, Purgatorio or Paradiso?" Journal of Comparative Pathology 150, no. 1 (January 2014): 77. http://dx.doi.org/10.1016/j.jcpa.2013.11.007.

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46

Pejić, Marija. "La lettura del I canto del Purgatorio." Italica Belgradensia 2021, no. 1 (2021): 77–88. http://dx.doi.org/10.18485/italbg.2021.1.4.

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47

Moslemi, Amir Abbas. "Nomadologic Ulysses: Pounding Overseas." International Letters of Social and Humanistic Sciences 59 (September 2015): 138–45. http://dx.doi.org/10.18052/www.scipress.com/ilshs.59.138.

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A Deleuzian reading of Ezra Pound’s the Gypsy and Ulysses by James Joyce is put into practice to link the schizophrenic concept of ‘nomadology’, with diaspora, mysticism, logic, multilingualism, nostalgic inclination towards ‘change’, purgatorial ontology of Adam and Eve before the Fall, and a Protean vision to focus on ‘capacity’ as the sine qua non of ‘change’.

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48

MACEDO, GIL EDUARDO DE ALBUQUERQUE. "As fronteiras do purgatório na capitania do Rio Grande: um estudo das representações espaciais jesuíticas (1599-1725) * Los límites del purgatorio en la capitanía de Rio Grande: un estudio de las representaciones espaciales jesuíticas (1599-1725)." História e Cultura 3, no. 2 (September 22, 2014): 214. http://dx.doi.org/10.18223/hiscult.v3i2.1010.

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<p><strong>Resumo: </strong>Fundamentais no processo de colonização da Capitania do Rio Grande, a Companhia de Jesus atuou intensamente na catequização indígena e na expansão das suas fronteiras territoriais. Nesse empreendimento, os inacianos estiveram à frente de inúmeros embates que se materializaram tanto no processo de conversão espiritual indígena quanto no acirrado conflito com os colonos. No conjunto dessa experiência, as cartas jesuíticas (1599-1725) narraram uma capitania sob a imagem do purgatório, um espaço que necessitava ser purificado pela palavra divina e ao mesmo tempo revelava a nocividade dos conflitos que ameaçaram a espiritualidade dos próprios missionários. É com a propriedade ambivalente do purgatório que os inacianos fizeram dele o palco de suas narrativas. </p><p><strong>Palavras-chave</strong>: Jesuítas – Purgatório – Imaginação – Capitania do Rio Grande.</p><p> </p><p><strong>Resumen:</strong> Fundamentales para el proceso de colonización de la Capitanía de Rio Grande, los jesuitas trabajaron intensamente para catequizar los indígenas y en la ampliación de sus límites territoriales. En esta empresa, los ignacianos se adelantaron a numerosos conflictos que se han materializado en el proceso de conversión espiritual y en un feroz conflicto con los colonos. En total de la experiencia, las letras jesuíticas (1599-1725) han producido una Capitanía debajo de la imagen del purgatorio, un espacio que debería limpiarse por la Palabra de Dios y al mismo tiempo revela la nocividad de los conflictos que amenazaban a la espiritualidad de los propios misioneros. Es con la propiedad ambivalente del purgatorio que los ignacianos hicieron de él escenario de sus relatos.</p><p><strong>Palabras clave</strong>: Jesuitas – Purgatorio – Imaginación – Capitanía de Rio Grande.</p>

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Sanz Larroca, Juan Cosme. "Espacio y tiempo del purgatorio en los tratados españoles del siglo XVII." Erasmo. Revista de Historia Bajomedieval y Moderna, no. 6/7 (September 1, 2020): 101–23. http://dx.doi.org/10.24197/erhbm.6/7.2020.101-123.

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El refrendo que el dogma del Tercer lugar recibió en el concilio de Trento derivó en una explosión de literatura sacra, que en España alcanzó niveles difícilmente superables. En ese conjunto de obras se hacía referencia a un extenso número de facetas sobre el purgatorio, dentro de las que se incluían diversos aspectos espacio-temporales.

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Harrison, Sandra Marleen. "Sanctification and Therapy: The Model of Dante Alighieri." Journal of Psychology and Theology 16, no. 4 (December 1988): 313–17. http://dx.doi.org/10.1177/009164718801600401.

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The Christian experience called “dying to self” and involvement in secular psychotherapy have been described in some religious circles as mutually exclusive if not antagonistic. The present article suggests that this is not necessarily the case. Careful analysis of one historically significant description of the process of sanctification. Dante Alighieri's Purgatorio, reveals several procedures frequently found in contemporary therapeutic practice.

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