Dissertations / Theses on the topic 'Saint Gregory'

Ainda pouco conhecida e estudada, a pintura retabular O Juízo Final e a Missa de São Gregório é uma das raras obras tardo-medievais existentes no Brasil, fazendo parte do acervo do Museu de Arte de São Paulo (MASP). Essa obra foi produzida em Valência para ser o painel central de uma abadia na Borgonha, França. Apesar da excelente oportunidade de estudos que ela apresenta para os historiadores da arte medieval, ela não fora até agora objeto de pesquisas detalhadas. O nosso objetivo, portanto, é analisar tal peça, atentando-nos particularmente aos diversos elementos que nela remetem à Eucaristia, e que fazem dela um objeto fértil de estudos sobre esse sacramento no final da Idade Média. Para realizar essa tarefa, fundamentamos o nosso trabalho na análise e na interpretação da obra seguindo os métodos de leitura formal, estilística e iconográfica utilizados na História da Arte, relacionando também o nosso objeto ao contexto histórico de produção e recepção, através de uma revisão da documentação e da sua história até chegar ao acervo do MASP. Para atender esse objetivo, dividimos o nosso trabalho em dois eixos principais. No primeiro, versaremos sobre a imagem enquanto objeto material e estudaremos a sua história e o seu suporte. Já no segundo, analisaremos a sua iconografia em relação ao sacramento eucarístico e sua dimensão salvífica e, desse modo, investigaremos como esse painel se relaciona com o processo de legitimação do realismo eucarístico no contexto no qual a imagem foi produzida e exposta no final da Idade Média.<br>Still little known and studied, the altarpiece painting The Last Judgment and the Mass of Saint Gregory is one of the rare late-medieval works in Brazil as part of the collection in the Museum of Art of São Paulo (MASP). This work was produced in Valencia to be the central panel of an abbey in Burgundy, France. Despite the excellent opportunity to study it presents for historians of medieval art, it has not been, so far, a detailed research object. Our goal, therefore, is to analyse such piece, paying attention in particular to the various elements in it that refer to the Eucharist, and that makes it a fertile object of study about this sacrament in the late Middle Ages. To accomplish this task, we based our work on the analysis and interpretation of the piece following the formal, stylistic and iconographic reading methods used in Art History, also relating our object to the historical context of production and reception, through a review of the documentation and of its history until it reaches the MASP collection. To reach this goal, we divided our work in two main axes. In the first one, we will discuss about the image as a material object and we study its history and its support. In the second one, we will analyse its iconography relating to the Eucharistic sacrament and its saving characteristic and thereby we will investigate how this panel relates to the process of legitimation of the Eucharistic realism in the context in which the picture was produced and exposed in the late Middle Ages.

Notre recherche porte sur la théologie mystique chez Grégoire de Nysse et effectue une relecture de la mystique du Nysséen à partir de deux thématiques capitales dans l’œuvre de ce dernier : la thématique gnoséologique et la thématique érotique. Au cours de cette étude, nous montrons la place considérable de la gnôsis dans l’œuvre grégorienne et nous redéfinissons le statut de celle-ci dans l’ascension de l’âme vers Dieu en lien étroit avec l’amour. Cet amour, désigné par l’érôs, constitue le double mouvement de l’expérience mystique et se définit comme l’érôs de Dieu pour l’homme (l’incarnation du Christ) et l’érôs de l’homme vers Dieu (la divinisation de l’homme). Cette conception de l’érôs résulte à la fois d’une continuité et d’une discontinuité par rapport à l’héritage philosophique grec, dans une relation qui nous invite à redéfinir la théologie comme généalogie. À partir de cette aventure érotique entre Dieu et l’homme, Grégoire établit une relation intrinsèque entre foi et raison et pose les fondements d’un dialogue véritable entre théologie et philosophie puisque, selon lui, la véritable ascension mystique ne saurait être détachée de la démarche gnoséologique, elle-même étroitement liée à l’expérience érotique. Ainsi la mystique, fondée sur la gnôsis et l’érôs, redéfinit-elle la théologie comme mystique<br>This piece of research into Gregory of Nyssa’s mystical theology provides a rereading of Gregory’s mysticism, based upon two leading themes in his work: gnoseology and eros. The study demonstrates the considerable space Gregory gives to gnôsis in his work, and redefines the role it plays in the soul’s ascent to God, which is closely connected with love. This love, designated as erôs, constitutes the dual movement of mystical experience, and is defined as the erôs of God for human beings (incarnation of Christ) and as the erôs that draws human beings towards God (divinisation of humanity). Such a conception of erôs is both continuous and discontinuous with the Greek philosophical tradition, a relation that invites a redefinition of theology as genealogy. On the basis of this erotic adventure between God and humankind, Gregory establishes an intrinsic relation between faith and reason, and lays the foundations of a genuine dialogue between theology and philosophy. For according to him, authentic mystical ascent cannot be detached from the gnoseological process, which, in turn, is closely linked to erotic experience. In this way, a mysticism founded on gnôsis and erôs leads to a redefinition of theology as mysticism

Ce travail de thèse présente la pensée de Grégoire de Nysse sur la corrélation entre le cosmos et l’homme. La recherche a pour ambition d’expliquer et de comprendre la conception grégorienne de la création et l’interprétation du rôle de l’homme dans la création pour voir si elle apporte ou non un complément potentiel au débat contemporain sur la crise écologique. Il s’avère que cette problématique contemporaine conduit à renouveler notre regard sur les textes de Grégoire et à dégager ses réflexions sur un mode de comportement envers la création, propre à sa vision théologique de Grégoire. L’analyse des concepts concernant le cosmos et l’homme démontre une bipolarité de leurs relations possibles, qui s’exprime dans l’idée d’ontologie et d’éthique cosmique. L’éthique semble alors être la liberté vécue de l’homme sur cette terre, avec pour résultat le principe agissant de son rapport avec le reste de la création au cours de sa vie. D’après Grégoire, l’approche humaine en ce qui concerne l’environnement n’est qu’une question de liberté de choix qui pourtant marque le cheminement de l’homme vers la nouvelle création, celle créée par le Christ<br>This thesis presents Gregory of Nyssa’s point of view about the relation between man and the cosmos. The current analysis aims to understand and explain Gregory’s concept of creation and the way this concept perceives the role of the human in the creation; this is in order to verify if it makes any eventual addition to the contemporary debate on ecological crises. Actually, this contemporary problematic contributes in renewing our view on Gregorian texts and shows a way of behaviour towards the nature/creation itself in accordance with the theological vision of Gregory. The analysis of concepts concerning the human and the cosmos stresses a twofold relation between them, expressed through the idea of ontology and cosmic ethics. In this case ethics seem to be the experimental liberty of man on this earth and as a consequence, the active principle of the relation with the rest of the creation in the frame of life. According to Gregory, the human approach towards the environment is only a question of free will which nevertheless determines the way of man to the new creation established by Christ

Un ensemble cohérent de huit poèmes, appelés Arcana, à visée didactique, écrits par Grégoire de Nazianze, au IVe siècle, forment un exposé systématique de la doctrine chrétienne. Le style du poète rendant leur compréhension parfois difficile, pour les rendre faciles d'accès, les érudits byzantins ont développé nombre de paraphrases, et gloses, qu'ont transmises une majorité de manuscrits. L'analyse de ces témoins de la tradition du texte du Théologien, aussi bien que l'édition des paraphrases et des gloses, et leur étude, permettent de se représenter la mentalité et l'attitude des scholiastes du Moyen-âge vis-à-vis des oeuvres de Grégoire, et l'accueil qu'ils leur ont réservé. Elles contribuent aussi à faire progresser l'histoire du texte des Arcana, en vue de la préparation d'une editio major. Ces poèmes et leurs paraphrases, sont accompagnés d'une traduction française et d'annotations doctrinales.

This dissertation offers the first systematic historical contextualization and literary analysis of the five saints' lives composed by Philotheos Kokkinos (ca. 1300-1378) for his contemporaries Nikodemos the Younger, Sabas the Younger, Isidore Boucheir, Germanos Maroules, and Gregory Palamas. Notwithstanding Kokkinos' prominent role in the political and ecclesiastical scene of fourteenth-century Byzantium, as well as the size and significance of his hagiographic oeuvre, both the hagiographer and his saints' lives have received surprisingly little scholarly attention. My dissertation fills this gap and shows Kokkinos as a gifted hagiographer who played a leading role, both through his ecclesiastical authority and hagiographic discourse, in orchestrating the societal breakthrough of hesychast theology that has remained at the core of Christian Orthodoxy up to this day. The dissertation is structured in three parts. The first, Philotheos Kokkinos and His OEuvre, offers an extensive biographical portrait of Kokkinos, introduces his literary oeuvre, and discusses its manuscript tradition. A thorough palaeographical investigation of fourteenth-century codices carrying his writings reveals Kokkinos' active involvement in the process of copying, reviewing, and publishing his own works. This section includes an analysis of the 'author's edition' manuscript Marcianus graecus 582, and presents its unusual fate. Moreover, Part I establishes the chronology of Kokkinos' vitae of contemporary saints and offers biographical sketches of his heroes, highlighting their relationship to their hagiographer. The second part, Narratological Analysis of Kokkinos' Vitae of Contemporary Saints, constitutes the first comprehensive analysis of Kokkinos' narrative technique. It first discusses the types of hagiographic composition ('hagiographic genre') Kokkinos employed for his saints' lives (hypomnema, bios kai politeia, and logos), and then it offers a detailed investigation that sheds light on the organization of the narrative in Kokkinos' vitae and his use of specific narrative devices. This includes a discussion of hesychastic elements couched in the narrative. Part II concludes with considerations on Kokkinos' style and intended audience. The third part, Saints and Society, begins with a detailed quantitative and qualitative analysis of the miracle accounts Kokkinos wove in his saints' lives. This considers the miracle typology, types of afflictions, methods of healing, and the demographic characteristics of the beneficiaries (such as age, gender, and social status), revealing that Kokkinos shows a predilection for including miracles for members of the aristocracy. Second, it presents Kokkinos' view on the relationship between the imperial office and ecclesiastical authority by analysing how he portrays the emperor(s) in his vitae. Moreover, this part addresses the saints' encounters with the 'other' (Muslims and Latins), revealing Kokkinos' nuanced understanding of the threats and opportunities raised by these interactions. Finally, it makes the claim that through his saints' lives Kokkinos offers models of identification and refuge in the troubled social and political context of fourteenth-century Byzantium, promoting a spiritual revival of society. As my dissertation shows, Kokkinos' vitae of contemporary saints sought to shape and were shaped by the political and theological disputes of fourteenth-century Byzantium, especially those surrounding hesychasm. Their analysis offers insights into the thought-world of their author and sheds more light on the late-Byzantine religious and cultural context of their production. The dissertation is equipped with six technical appendices presenting the chronology of Kokkinos' life and works, the narrative structure of his vitae of contemporary saints, a critical edition of the preface of his hitherto unedited Logos on All Saints (BHG 1617g), a transcription of two hitherto unedited prayers Kokkinos addressed to the emperors, the content of Marc. gr. 582 and Kokkinos' autograph interventions, and manuscript plates.

Cette etude du genre litteraire du voyage de l'ame dans l'au-dela est composee en trois parties. La premiere est consacree a l'apocalypse de paul, ecrite au iieme siecle et remaniee au veme, le seul texte chretien ancien qui decrive le sort des ames apres la mort. La seconde montre comment saint augustin puis gregoire le grand ont ouvert la voie a la redaction de grandes visions a partir du viieme siecle. Jusqu'au ixeme siecle les moines redacteurs mettent sur pied un itineraire et organisent les relations entre les morts et les vivants. L'ensemble, sous l'impulsion de bede le venerable devient un prolongement dans l'au-dela du systeme de la penitence publique dont la derniere phase, la purgation, s'accomplit dans l'au-dela. La troisieme partie decrit l'apogee et le declin brutal du genre litteraire. Aux xeme et xieme siecles il a tendance a se dissoudre et a devenir plus allusif. Au xiieme siecle deux orientations se font jour: certains textes prennent une dimension cosmique et de plus en plus symbolique tandis que d'autres reviennent a la tradition ancienne. Ces derniers, les plus celebres et les plus volumineux (purgatoire de saint-patrick, visions de tnugdal ou d'alberic) se heurtent progressivement au scepticisme des theologiens. Apres 1206 (vision de thurkill), le genre passe dans les langues vulgaires et aboutit, sous une forme tres differente, a la divine comedie. Ce genre litteraire est un temoignage sur l'emergence d'une conscience de soi qui joue un role important dans la naissance de l'individu au moyen-age<br>This study is concerned with the travel fo the soul through the otherworld, taken as a literary genre. It is divided into three parts. The first one is devoted to an analysis of the apocalypse of paul. Written in the ii cent. , revised in the v , it is the only ancient christian text describing the lot of the souls after death. In the second part it is shown how st. Augustine and bede opened the way for the great visions to be written from the vii cent. . Down to the ix cent. The monks compilers mapped out an itinerary and organised the relationships between the living and the dead. All these texts, as read by the venerable bede, are turned into the system of public penance prolonged inthe otherworld; the last stage, purgation, is to take place in the next world. The third part describes the peak and decline of the literary genre. During the x and xi cent. It has a tendency to dissolve itself and become more allusive. In the xii cent. , two orientations becom clear. Some texts show a cosmic and more symbolical trend, while others get back to the older tradition. The former, longer and more famous ones (saint patrick's purgatory, visions of tnugdal or alberic) progressively come up against the scepticism of the theologians. After 1206 (thurkill's vision) the genre passes into the vernacular language and, in a very different appearance, results in the divine comoedia

Made available in DSpace on 2016-08-03T12:29:27Z (GMT). No. of bitstreams: 1 IURY PARENTE.pdf: 3052715 bytes, checksum: 498763e46cdb86671467348e2adc6730 (MD5) Previous issue date: 2012-03-07<br>This study examines the communication process set around the popular manifestations and the story of the non-canonical saint from Piaui, the Driver Gregorio. The overall objective was to observe, analyze and relate the popular communication that is part of the process to the consolidation of the miracle worker figure. The culture Theories, especially Folkcommunication, as well as the language, became a relevant referential in the analysis of the communication forms of the devout population and the printed newspapers in Teresina. In order to do this, a combination of methodologies such as the one from Marques de Melo (2008) to inventory the ex-votes, as well as semi structured interviews, collecting testimonies and an observing participation to collect data and sort the information obtained. The analysis revealed that oral communication is the most widely used and has the most influence on the devout population, that the newspapers reproduce the populations stories and that the saint is created and formed in day to day living, family fellowship, neighbors and friends.<br>Este estudo analisa o processo comunicacional em torno das manifestações populares e da história do santo não-canônico piauiense Motorista Gregório. O objetivo geral consistiu em observar, analisar e relacionar a comunicação popular que faz parte do processo à consolidação da figura do milagreiro. As teorias da cultura, especialmente a Folkcomunicação, assim como as da linguagem, configuraram-se referenciais relevantes nas análises das formas de comunicação dos devotos e dos jornais impressos de Teresina. Para isso, utilizou-se uma combinação de metodologias tais como a de Marques de Melo (2008) para inventariar os ex-votos, além de entrevistas semiestruturadas, coleta de depoimentos e observação participante para reunir dados e classificar as informações obtidas. A análise revelou que a oralidade é a forma de comunicação mais utilizada e que mais tem influencia sobre os devotos, que os jornais impressos reproduzem as histórias do povo e que o santo é criado e formado no cotidiano, no convívio dos familiares, vizinhos e amigos.

Medieval rhetoric, as a field and as a subject, has largely been under-developed and under-emphasized within medieval and rhetorical studies for several reasons: the disconnect between Germanic, Anglo-Saxon society and the Greco-Roman tradition that defined rhetoric as an art; the problems associated with translating the Old and Middle English vernacular in light of rhetorical and, thereby, Greco-Latin precepts; and the complexities of the medieval period itself with the lack of surviving manuscripts, often indistinct and inconsistent political and legal structure, and widespread interspersion and interpolation of Christian doctrine. However, it was Christianity and its governance of medieval culture that preserved classical rhetoric within the medieval period through reliance upon a classic epideictic platform, which, in turn, became the foundation for early medieval rhetoric. The role of epideictic rhetoric itself is often undervalued within the rhetorical tradition because it appears too basic or less essential than the judicial or deliberative branches for in-depth study and analysis. Closer inspection of this branch reveals that epideictic rhetoric contains fundamental elements of human communication with the focus upon praise and blame and upon appropriate thought and behavior. In analyzing the medieval world’s heritage and knowledge of the Greco-Roman tradition, epideictic rhetoric’s role within the writings and lives of Greek and Roman philosophers, and the popular Christian writings of the medieval period – such as Alfred’s translation of Boethius’ Consolation of Philosophy, Alfred’s translation of Gregory the Great’s Pastoral Care, Ælfric’s Lives of Saints, Ælfric’s Catholic Homilies, Wulfstan’s Sermo Lupi ad Anglos, and the anonymously written Vercelli and Blickling homiles – an early medieval rhetoric begins to be revealed. This Old English rhetoric rests upon a blended epideictic structure based largely upon the encomium and vituperation formats of the ancient progymnasmata, with some additions from the chreia and commonplace exercises, to form a unique rhetoric of the soul that aimed to convert words into moral thought and action within the lives of every individual. Unlike its classical predecessors, medieval rhetoric did not argue, refute, or prove; it did not rely solely on either praise or blame; and it did not cultivate words merely for intellectual, educative, or political purposes. Instead, early medieval rhetoric placed the power of words in the hands of all humanity, inspiring every individual to greater discernment of character and reality, greater spirituality, greater morality, and greater pragmatism in daily life.

There is a growing trend among contemporary models to claim that their model is based upon the Eastern tradition in opposition to the Western model represented by Augustine. The purpose of the dissertation is to describe the doctrines of the knowledge of God and the Trinity as articulated by Gregory of Nazianzus, the Eastern father who defined these doctrines for the Eastern tradition, for the purpose of critically evaluating the contemporary models that seek to find their historical precedent in the Cappadocians. The first two chapters demonstrate Gregory's doctrines of the knowledge of God and the Trinity in order to demonstrate how his numerous confessions all relate to and modify one another. Gregory's doctrine of God was based upon God's nature being infinite and only known through his actions and names. Gregory's doctrine of the Trinity is multifaceted so that he uses a number of grammars to defend the unity and the three persons. Chapter four compares Augustine's On The Trinity to Gregory's grammars to provide a concrete comparison between the two traditions to demonstrate that the typical paradigm that contrasts the East and West is oversimplified and wrong. The contemporary models will then be analyzed in light of Gregory's grammars and model in order to demonstrate that they have introduced concepts and grammars that are contrary to that of Gregory. The contemporary theologians analyzed include Karl Rahner, Cornelius Plantinga, Bruce Ware, and Thom McCall. The contemporary models are wrong to claim Gregory as their historical precedent because they fail to meet the most basic standards of Orthodoxy as presented by Gregory. One of the main problems in the contemporary treatment of Gregory is that his doctrine is oversimplified so that one aspect or grammar is emphasized and the others are ignored. There is confusion over the proper relationship between the economic and immanent Trinities. There is also a number of problems in how the terms one, unity, essence, and person have been redefined by the contemporary models when compared to Gregory's doctrine. The final argument is that the contemporary models fail to provide the necessary grammars and confessions that safeguard the doctrine of the Trinity and promote worship when compared to Gregory.<br>This dissertation is under embargo until 2012-12-15.

Geoffrey Brown Abstract: In 1919 the Rusyns of Subcarpathian Ruthenia and Rusyn immigrants living in the United States decided that joining the newly-created Czechoslovak Republic offered them the best possible conditions for a stable future. They agreed to the union on the condition that the Rusyns would be granted the widest possible degree of political autonomy, and this autonomy was then guaranteed by the Treaty of Saint Germain signed in September 1919. Once the territory of Subcarpathian Ruthenia had joined Czechoslovakia, the Government in Prague decided that the Rusyn people were incapable of meeting the responsibilities of governing their own territory, since at the end of World War One they had been among the poorest and least culturally developed of all the nations of Austro-Hungary. The Rusyn leaders, particularly the territory's first Governor, Gregory Zhatkovich, protested to no avail against the Czechoslovak government's refusal to grant the Rusyns their legal right to political autonomy. Prior to the war the Czech public had practically no knowledge of Rusyns or their territory of Subcarpathian Ruthenia. During the first three years of the Czechoslovak state, the Czech media published many newspaper articles which highlighted or exaggerated the primitive nature of the Rusyn people,...