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Caplan, Adam P. "St. Francis of Assisi: a study of mystical compassion." Thesis, Boston University, 2003. https://hdl.handle.net/2144/27612.
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Boston University. University Professors Program Senior theses.<br>PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>2031-01-02
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Higgins, Christopher J. "Joy in the journey an introduction to the life and thought of St. Francis of Assisi /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Beachum, Edwin P. "Francis and the feminine: a study of women and the Blessed Mother in the life of St. Francis." IMRI - Marian Library / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1417006966.
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Lott, Stefanie B. "Mary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of Assisi." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13378.
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In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.
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Rout, Paul Damien. "From religious experience to the reality of God : Bonaventure and the religious experience of St Francis of Assisi." Thesis, Heythrop College (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321596.
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Vogt, Albert William. ""Trust yourself to God" : Friar Francisco Pareja and the Franciscans in Florida, 1595-1702." [Tampa, Fla] : University of South Florida, 2006. http://purl.fcla.edu/usf/dc/et/SFE0001522.
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Maerki, Thiago 1984. "Hagiografia e literatura : um estudo da Legenda Maior Sancti Francisci, de Boaventura de Bagnoregio." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269883.
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Orientador: Alexandre Soares Carneiro<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-23T00:00:45Z (GMT). No. of bitstreams: 1
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Previous issue date: 2013<br>Resumo: A Legenda Maior, escrita por São Boaventura no século XIII, ocupa um lugar central dentre as hagiografias medievais que narram à vida de São Francisco de Assis e foi por muito tempo considerado a biografia oficial do fundador, responsável, pois, pela visão do santo mantida até o século XIX, quando estudos inovadores foram iniciados por Paul Sabatier. Apesar disso, são poucos os trabalhos que se dedicam à análise literária do texto hagiográfico boaventuriano, mais explorado pela História e pela Filosofia, ciências que não deixaram de apresentar recortes importantes sobre a obra. A primeira nos dá suporte para entender o conturbado momento interno da Ordem dos Frades Menores, o qual influenciou decisivamente a construção da narrativa; a segunda nos ajuda a compreender o pensamento místico do autor, influenciado, sobretudo, por Santo Agostinho e a pensar as Vidas de santos enquanto adoção de um "modo de vida" moldado pela ascese. Nesse sentido, procuramos analisar a personagem santoral à luz do pensamento de Pierre Hadot, principalmente no que diz respeito à associação entre "vida filosófica" e "vida cristã". Através de uma leitura interdisciplinar, desvendamos uma maneira específica de organização da narrativa, em que a construção da vida de Francisco é espelhada na teoria mística de Boaventura, narrando o itinerário da personagem em sete degraus de ascensão, partindo das criaturas até chegar à união com o criador, quando ocorre a estigmatização do santo. Para finalizar, analisamos os conceitos de figura, sermo humilis e gloria passionis, largamente explorados por Erich Auerbach, como recursos retórico-literários importantes para a economia da narrativa e para a construção da personagem Francisco<br>Abstract: Legenda Maior, written by St. Bonaventure in the thirteenth century, occupies a central place among the medieval hagiographies that tell the life of St. Francis of Assisi and was considered for a long time the official biography of the founder, responsible, therefore, for the saint's image kept until the nineteenth century, when innovative studies were started by Paul Sabatier. However, not many papers focus on the literary analysis of Bonaventure's hagiographic text, more explored by History and Philosophy, sciences that presented important views on this book. The former helps us understand the troubled internal situation of the Order of Friars Minor, which strongly influenced the construction of the narrative; the latter lets us know the author's mystical thought, especially influenced by St. Augustine, and consider the saints' Lives as the choice of a "way of life" shaped by asceticism. In this sense, we sought to analyze the holy personage from the perspective of Pierre Hadot's thought, especially with regard to the association between "philosophical life" and "Christian life." With an interdisciplinary approach, we reveal a specific way to organize the narrative in which the construction of Francis' life follows Bonaventure's mystical theory, narrating the character's journey in seven levels of ascension, starting from creatures to eventually attain union with the creator, when the saint's stigmatization occurs. Finally, we analyze the concepts of figura, sermo humilis and gloria passionis, widely examined by Erich Auerbach as important rhetorical and literary devices for narrative economy and for the construction of the figure of Francis<br>Mestrado<br>Teoria e Critica Literaria<br>Mestre em Teoria e História Literária
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Sabol, Jason A. "Cantico delle Creature: a microtonal original composition for soprano and string quartet to a text by St. Francis of Assisi, including analytical commentary." Thesis, Boston University, 2012. https://hdl.handle.net/2144/12610.
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Thesis (D.M.A.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>Cantico delle Creature is an original piece of music for soprano and string quartet composed in 72 tone per octave equal temperament, dividing each semitone into six equal parts called twelfth-tones. This system of tuning makes it possible to combine just intonation and spectral principles based on the harmonic series with real imitation, modulation, and polyphony. Supplemental text discusses several aspects of microtonal structure and pedagogy, including the representation of the first 64 partials of the harmonic series in 72 tone equal
temperament, performance of natural string harmonics, the relationship between interval size and vibration ratio, pitch to frequency conversion, and analysis of several passages in the musical score.
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Caicco, Gregory Paul. "Ethics and poetics : the architectural vision of Saint Francis of Assisi." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=35858.
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Contrary to the view of many interpreters that Francis of Assisi (1181--1226) dabbled in church renovation for a few years following his first conversion experience in 1205, architecture remained a central preoccupation until his death in 1226. His creative practice ranged from hermitage planning to the clothing design of its occupants, from architectural legislation to the composition of psalms to be sung in the hermitage churches. Through the medieval art of memory, Francis formed his architectural intentions around two contemplative foci: first, the symbol of the tau, which became his attire, prayer position, signature, talisman for healing the sick and the crucifixion of Christ imprinted on his flesh in the stigmata; and second, the chapel of the Portiuncula, which Francis renovated himself to be the cave of the annunciation and the nativity, the womb of Mary and a portion of heaven on earth where angels descended. With its hedge-bound monastery. it became the prototype for construction among his followers. As the art of memory aimed at an ethics, so did his architecture strive to inspire communal good through narratives of compassion, voluntary penance and humility.<br>The Portiuncula was copied throughout the Franciscan order, but as the order grew its commitment to poverty waned. As a result, buildings began to deviate from Francis' ideals. Rather than resort to prescriptive architectural legislation, Francis addressed this dilemma through an intricately choreographed performance of his death whose poetic image would be unforgettable for those who wished to imitate him in word, deed and architecture. Two years after this event the Basilica of San Francesco in Assisi, built by his friend and hand-chosen successor, Br. Elias, rapidly rose to house the newly canonized saint. Its earliest form, narrative and symbolism, also widely imitated, seems to illustrate aptly Francis' architectural vision: if the Portiuncula was the Bethlehem of the order, the Basilica's tau plan became its Jerusalem. From these two prototypes Italian mendicant architecture for the next century drew its meaning and form.
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Caicco, Gregory Paul. "Ethics and poetics, the architectural vision of Saint Francis of Assisi." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ50123.pdf.
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Scott, James. "The life of Francis of Assisi : is Franciscanism relevant today? / James Scott." Thesis, Potchefstroom University for Christian Higher Education, 2002. http://hdl.handle.net/10394/828.
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Francis of Assisi is a much-loved saint whose followers come from different
backgrounds and who are inspired to live the Gospel life. Francis' story is
obscure but this dissertation seeks to understand Francis' life and examines
his influence through the lives of others amongst whom are:
- Mother Theresa of Calcutta;
- Anthony of Padua;
- Padre Pio;
- Maximilian Kolbe;
- Charles de Foucauld; and
- John Bradburne.
Francis' vision was unambiguous and it challenges our values. His simple
faith, Catholic tradition, evangelistic principles and radical freedom were
fundamental qualities, which suited him to God's call to renew His church.
Those same qualities are still needed today.
Like all young men Francis loved life, was often inclined to be irresponsible
and who entered military service without proper thought. Whilst imprisoned in
Perugia God began his transformation and called him to, "go and repair my
House”.Francis saw in creation objects of love that led him back to God. He preached
to the animals but his concern was for people. During the Crusades Francis
was a peacemaker during the Crusades and following that example Pope
John Paul II made a plea for peace between the Muslims, Jews and
Christians whilst visiting Damascus on the 6th/7th May 2001.
Francis' enduring influence comes from his own understanding of the
problems of materialism that we face in the west. Western culture is one of
'super-development' that is at odds with happiness. Status gives us prestige
but also a craving for more power and possessions when we ought to be
educating the poor and eliminating hunger and suffering. The result is a
spiritual void in which we ask, 'is this all that there is or is there something
more?' Whilst the church's membership in the west has declined the reverse
is true in the former eastern bloc countries, China, Asia and Africa and their
Catholic seminaries are full.
The cults like those of Charles Manson, the Davidics, or the Jehovah's
Witnesses and the 'New Age' are growing. They claimed to have sole
possession of the truth. Sects, however, are not new and have been around
since the church's earliest days. Francis was well aware of the heretical sects
of the Waldensians and Humiliati.
Franciscanism continues growing, evolving, and renewing itself. The
Franciscan Friars of the Renewal was established in the 1980's and they work
extensively with the poor and marginalized particularly in New York and
London. If the church is to be true to the Gospel in the Third Millennium it too
must accept that challenge.
Francis teaches that Christians must not to live in a self-satisfying, self-serving
way, that they must be Christ centred and that they must submit to the
will of God. Lastly when they make life choices they should ask the following
questions:
- Does the Father want this for me?
- Does this please the Father?<br>Thesis (M.A.)--Potchefstroom University for Christian Higher Education, 2002.
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Dankel, Mark Peter. "An option for the poor Francis of Assisi and liberation theology in dialogue /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Schroeder, Daniel Heiko. "Coastal landscape change on the Cape St Francis/St Francis Bay peninsula from 1960 to 2014." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1018203.
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A large proportion of the human population, their settlements and socioeconomic activities occur on land directly adjacent to the coastline. The increased demand for coastal leisure and tourism has interfered with natural landscape features and their associated processes. The Cape St Francis/St Francis Bay peninsula located on the southeast coast of South Africa was rapidly developed and transformed from a little fishing village into an urban coastal developed area over a 50-year period (1961-2014). A system that once existed in a state of dynamic or non-equilibrium was interfered with through anthropogenic disturbances, resulting in more frequent and intense natural events, which ranged from floods to debris flows, decreased sand supply and resulting beach erosion. The aim of the project was to identify and map landscape features and changes on the peninsula using an interdisciplinary approach. The triangulated methods of a desktop study using Geographic Information Systems (GIS) and media reviews, a crowdsourcing/participatory approach based on interviews, and a one year land surveying period of measurable field based surveys of physical features gave a well balanced view. The research showed that the natural landscape has been altered dramatically by settlement and associated infrastructure development. In particular, the loss of dunefields and the artificial modification of river paths were major impact areas. Beach erosion is a continual issue for the peninsula residents, particularly in St Francis Bay.
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DaCrema, Norma. "TRANSCENDING THE FEMININE: NEGOTIATING GENDER IN THE MYSTICISM OF IBN AL-‘ARABĪ AND FRANCIS OF ASSISI." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/313501.
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Religion<br>Ph.D.<br>Explorations of how "the feminine" functions in the systematic mystical theology of Ibn al-ʿArabī (1165-1240) begin, in English, with Reynold Nicholson's early 20th century analysis of Tarjumān al-Ashwāq and extend through the work of dozens of scholars since then, most notably Henry Corbin, Toshihiko Izutsu, William Chittick, Sachiko Murata and Sa'diyya Shaikh. (Of course, one could argue that such studies in Arabic reach back as far as his foremost disciple al-Qunawi, and his foremost critic, Ibn Tamiyya. St. Francis of Assisi (1181-1226) shares with the Shaykh a general historical context as well as a famously passionate devotion to mystical practice as a strategy for achieving proximity to God. He, too, has engendered scholarly interest in his attitude toward women and the feminine as intrinsic to making that ascent, and not just among his earliest hagiographers, but through hundreds of interpreters since, most recently André Vauchez and Jacques Dalarun. Yet, despite generations of scholarship on that point, a comparative study of these two mystics has yet to be published. "Transcending the Feminine: Negotiations of Gender in the Mysticism of Ibn al-ʿArabī and Francis of Assisi" endeavors to fill that gap, and in so doing to unpack the distinctive aspects of the saint's and the Shaykh's mystical approaches, demonstrating intersections as well as departure points. Instrumental to that task are the conclusions of feminist scholars focusing on either man, but also--because the question of the feminine is so intimately associated in mystical texts with physical and spiritual desire--such an endeavor is relevant to the psychoanalytical approach to medieval religious texts, one made possible by Sigmund Freud and particularly Jacques Lacan, and then expanded upon by Luce Irigaray and Amy Hollywood. The pathway linking Francis and Ibn al-ʿArabī traverses their mysticisms, their use of metaphorical language, their specific constructions of gender, theologically and poetically, and their surprisingly complementary strategies for underscoring how the physical body emerges as crucial to the mystical ascent. Accordingly, this dissertation navigates the intriguing space in between the two--that is, in Ibn al-ʿArabī's phrasing, the barzakh where the ultimate priorities of one virtually touch those of the other, yet in a way that preserves their contradictions.<br>Temple University--Theses
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Harley, James. "Analysis of Cantico delle Creature." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41606.
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This thesis presents an analysis of Cantico delle Creature, a composition for mezzo-soprano solo, chamber choir, chamber orchestra, and computer-generated sounds. The choir and orchestra are divided into two spatially separated groups, with the soloist one percussionist (who plays the tam-tams, at the same time triggering the playback of the pre-synthesized sounds) providing a central link between the two ensembles. This work, which lasts approximately twenty-three minutes, sets a text of the same title by Saint Francis of Assisi. The analytical paper which accompanies the composition examines the text, the relation of the text to the form of the piece, the formal structure and textural organization of the music, the use of spatialization, along with the pitch organization and details regarding the creation and playback of the synthesized sounds. In addition, there is a discussion of the use of the computer as a compositional tool, in particular the utilization of CHAOTICS, compositional software based on nonlinear or "chaotic" functions.
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Ancmon, James P. "Conceptions of holiness an examination of St. Francis' teaching /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Pinder, J. "The lives of Saint Francis of Assisi contained in MSS Bibliotheque Nationale fonds francais 19531, 2094, and 13505." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371732.
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Wrisley, Shelby Katherine Joan. "The Vir Hierarchicus: St. Bonaventure's Theology of Grace." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107899.
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Thesis advisor: Stephen F. Brown<br>The purpose of this dissertation is to provide a systematic account of St. Bonaventure of Bagnoregio’s doctrine of grace. More particularly, the dissertation argues that a systematic account of this kind can only be provided by attending to that doctrine through his theology of hierarchy, a methodology that derives from the Seraphic Doctor’s own claim in the Legenda Maior that St. Francis was a vir hierarchicus, or a “hierarchical man.” Throughout the course of his theological career, the Seraphic Doctor defines sanctifying grace as a created influentia that “hierarchizes” human beings by purifying, illuminating, and perfecting them from within, thus causing them to become a “similitude” of the Trinity. This dissertation explains what this means and why it matters. Methodologically, the dissertation proceeds in three parts. Part I, “Theological Foundations for Bonaventure’s Doctrine of Grace,” lays the necessary groundwork for the rest of the project in two ways: first, by introducing three historical figures whose work will provide indispensible theological contexts for approaching Bonaventure’s doctrine of grace, namely, Pseudo-Dionysius, Thomas Gallus, and Alexander of Hales; and second, by introducing the Seraphic Doctor’s own theology of hierarchy as he inherited it from these sources. Part II, “Bonaventure’s Doctrine of Grace,” then builds upon these foundations to present a systematic account of that doctrine as it developed in some of his most important works throughout his career as a theologian. Part III, “Theological Implications of Bonaventure’s Doctrine of Grace,” concludes the dissertation by exploring how that doctrine can inform scholarship on Bonaventure’s theological anthropology, Christology, and theology of sanctity, respectively<br>Thesis (PhD) — Boston College, 2018<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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Larivière, Émilie C. "Mercury in yellow perch (perca falvescens) from Lake St. Francis and nearby tributaries of the St. Lawrence River." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9221.
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Mercury accumulation in fish is a substantial problem in northern temperate regions. Highly variable levels of mercury have been measured in fish from the St. Lawrence River. Here, I used stable isotopes of carbon (delta13C) as tracers of energy source to distinguish food webs of Lake St. Francis (a section of the St. Lawrence River near Cornwall, Ontario) from those of surrounding tributaries and coastal wetlands. I investigated the role of stable isotopes of nitrogen (delta15N) as estimates of trophic position, and I compared mercury accumulation in yellow perch ( Perca flavescens) from Lake St. Francis and the tributaries and coastal wetlands nearby. Since wetlands and tributaries were thought to be the major sites of methylmercury production, I predicted that fish feeding in tributaries would be more contaminated with mercury than fish of the same size or trophic level that are deriving energy from Lake St. Francis. Several components of the food webs of Lake St. Francis and its tributaries and coastal wetlands were sampled for mercury and/or stable isotope analyses (dissolved inorganic carbon (DIC), particulate organic matter (POM), zooplankton, benthic invertebrates, and yellow perch). (Abstract shortened by UMI.)
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Reeves, Brian. "A resource allocation system for invasive alien plant control on the St. Francis Conservancy." Thesis, Nelson Mandela Metropolitan University, 2009. http://hdl.handle.net/10948/1073.
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Alien invasive species pose a great threat to ecosystems and human communities (Richardson & van Wilgen 2004; Hobbs & Humphries 1995). On private lands, there is a need to find institutional, administrative and scientific responses to the alien plant problem that operate beyond the scale imposed by property boundaries (Slocombe 1998; Grumbine 1994). One such response is the development and support of institutions, such as the St Francis Conservancy, that foster cross-boundary management of landscapes (Hurley et al. 2002). This study seeks to promote collective decision-making and collaborative management by private landowners through the development of a resource allocation system for the control of alien invasive plants on the St Francis Conservancy. The conservancy is located in the south-eastern lowlands of the Cape Floristic Region, between the villages of Cape St Francis and Oyster Bay, and is comprised of the properties of multiple landowners. Mutliple Criteria Decision Analysis (MCDA) and Geographical Information Systems (GIS) techniques were integrated to provide a spatially explicit resource allocation system that considered environmental, social and economic concerns. The MCDA technique selected for use was the Analytical Hierarchy Process (AHP). This technique has a record of providing robust, defensible decisions and enabled the resource allocation decision-problem to be decomposed into a hierarchy of objectives, criteria and indicators. Stakeholders participated in the development of the resource allocation system, especially through providing input into the determination of the relative importance of criteria and indicators through the assignment of weights. Various weighting scenarios were presented and these were interpreted into an ii implementation plan. The costs and effort required to clear alien plants were estimated, and obstacles facing the implementation of the plan were identified.
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Anderson, Dylan Rory. "A hybrid approach to beach erosion mitigation and amenity enhancement, St Francis Bay, South Africa." Thesis, Nelson Mandela Metropolitan University, 2008. http://hdl.handle.net/10948/d1008192.
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The St Francis Bay beach has experienced chronic erosion over the past three decades. This erosion can largely be attributed to the stabilisation of a large coastal dunefield which contributed +/- 80 percent of the sand supply to St Francis Bay. Stabilisation began in 1975 initially using plant cuttings and followed by the development of the Santareme holiday suburb resulting in complete stabilisation by 1985. Effects were felt from the late 1970‟s and since then the beach has retreated at between 0.5 - 3 m.yr-1. Erosion has encroached on beachfront properties since the early 1990‟s, leading to the placement of 3-4 m high unsightly rock revetments along much of the beach. Where properly maintained these structures have proved successful in protecting the properties behind, however exacerbated erosion of areas in front and adjacent to these structures is evident. Currently no dry beach is present at high tide for most of the year, leading to a significant reduction in beach amenity value. Several technical studies to investigate remediation of this beach erosion problem have been conducted since the early 1990‟s. This study includes investigations into the processes and dynamics of the existing environment and evaluation of the effectiveness and impacts of several elements of a hybrid approach to coastal protection and amenity enhancement for St Francis Bay beach. This proposal incorporated: Multi-Purpose Reefs (MPR‟s) offshore, for coastal protection and amenity enhancement in terms of surfing; beach nourishment with sand from the Kromme Estuary and dune rehabilitation with appropriate native sand binding species. Extensive fieldwork and data collection were conducted, this included: a series of bathymetric surveys; diving surveys and a helicopter flight; sediment sampling; beach profiling and deployment of a wave/current meter. Analysis of these data provided a greater understanding of the existing environment and dynamics of St Francis Bay and provided reliable inputs for numerical modelling. Numerical and physical modelling was conducted to assess the existing processes and conduct MPR design testing. In addition calibrated hydrodynamic modelling of the Kromme Estuary was conducted in order to assess the impacts of sand extraction from the large sand banks within the mouth of the Kromme Estuary for use as beach nourishment. Comparison of bathymetric survey data collected by the author in 2005/06 with survey data collected by the South African Navy Hydrographic Office (SANHO) in 1952 suggest a major loss of sand from the bay, with a volume difference of some 8.8 X 106 m3 calculated. Greater losses were measured between 10-15 m water depths, with shallow areas of +/- 5 m water depth, remaining more stable. This can be attributed to the presence of shallow reef and rocky substrate through much of the bay at this depth range. Monthly RTK GPS survey data from September 2006 to September 2007 indicates a total loss of 40 000 m3 over this period with the greatest losses measured along the northern part of the beach. The greatest losses were measured after large long period waves from a southerly to south-easterly direction occurred in conjunction with equinox tides in mid March 2007. Sediment sampling at over 100 locations within the bay indicated a high percentage of reef (26 percent) and fairly consistent grain size in the fine to medium size class throughout much of the beach, bay and large sand bank within the estuary. While the majority of the South African Coast is exposed to the predominant south westerly winds and waves, St Francis Bay‟s orientation means that waves from a south easterly to easterly direction dominate. The results of the detailed numerical modelling of the hydrodynamics agree with previous calculations and modelling results which concluded that strong unidirectional longshore currents occur along the headland due to the oblique angle of wave incidence and the close to parallel angle of wave incidence along the beach leads to weak longshore currents of variable direction. Erosion along St Francis Bay beach is a result of cross-shore erosion due to large waves from a southerly to easterly direction. Detached breakwaters are the most effective form of coastal protection in these environments and MPR‟s offer additional benefits over traditional breakwater structures. Results of empirical calculations and numerical modelling indicate that the MPR‟s will provide effective coastal protection through the processes of wave dissipation, wave rotation, salient formation and alteration of nearshore circulation. Physical modelling results allowed the MPR design to be assessed and refined in terms of surfing amenity enhancement and construction constraints. In addition numerical modelling results indicate that impacts due to the extraction of up to 600 000 m3 of sand from the lower Kromme Estuary result in highly localised velocity reduction, mainly limited to the extraction areas. The calculated rate of sediment influx into the lower Kromme Estuary indicates that limited extraction, in the order of 20 000 – 40 000 m3 per year, should be sustainable in the long term. Sedimentation of the lower estuary over recent years has had negative recreational and ecological impacts, through reduced navigability and water exchange respectively. Therefore both the estuary and beach systems prove to benefit from this approach. Although not investigated in detail as part of this study, evidence from numerous projects worldwide indicates that foredunes help to trap wind-blown sand on the beach and form a buffer to storm erosion, therefore dune rehabilitation with native sand-binding plant species was recommended as the third element of the proposed remediation of St Francis Bay beach.
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McMullen, Thomas M. "The St. Francis Dam collapse and its impact on the construction of the Hoover Dam." College Park, Md. : University of Maryland, 2004. http://hdl.handle.net/1903/1672.
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Thesis (M.S.) -- University of Maryland, College Park, 2004.<br>Thesis research directed by: Dept. of Civil and Environmental Engineering. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Harrison, Sarah. "Relationships Between Land Use and Mercury Contamination in Twelve Tributaries of the Lake St Francis Region of the St Lawrence River near Cornwall, Ontario." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28873.
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In the environment, oxidized mercury (Hg) can be converted to more toxic chemical species, such as methylmercury (MeHg), as a result of both abiotic and biotic reactions. Hg and MeHg are present in aquatic ecosystems that flow into the Lake St. Francis region of the St. Lawrence River, but their origin is still being debated. A study of mercury and methylmercury contamination in Lake St. Francis in cooperation with the Raisin Region Conservation Authority (RRCA) is ongoing, in collaboration with the Ontario Ministry of Agriculture, Food, and Rural Affairs (OMAFRA) and the Great Lakes Program. A recent report detailed the experimental results for one portion of the area of concern, the Raisin River. The goal of the present project is to update and expand upon the previous work in order to include other existing and new data for this river and several other watercourses feeding Lake St. Francis. Special attention was paid to the MeHg hotspots in an attempt to link methylation and subsequent mobilization to different types of land use and nutrient profiles compiled from new and existing data.
It was predicted that water draining off wetlands would have higher MeHg concentrations than water from catchments with other land use profiles. Total and methylmercury were expected to be correlated to the concentrations of nitrogen compounds, sulfate, phosphorus, dissolved inorganic carbon (DIC), and especially dissolved organic carbon (DOC). However, wetlands could not be correlated to MeHg as predicted but the area of crop land was correlated positively with the percentage of THg present as MeHg. Forest and impermeable areas were associated with a decrease in mercury. There was no difference in mercury during wet years compared to dry years when compared on an annual basis, but a significant seasonal difference exists between the two categories. MeHg was positively correlated to DOC, NH3, and BOD. THg was positively correlated to BOD, TSS, Escherichia coli, and fecal coliforms. The percentage of THg present as MeHg (%MeHg) was positively correlated to phosphorus. There were also some statistically significant negative correlations. Forest and impermeable area were negatively correlated with the quantity of MeHg, and impermeable area was negatively correlated with %MeHg. Greater predictor strength and more numerous significant correlations are expected under more thorough sampling and more data.
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Voogt, Nina Margaret. "Dietary aspects of establishing a mainland-based colony of the endangered African Penguin (Spheniscus demersus) in St Francis Bay, South Africa." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1013115.
Full textAbstract:
Cape St Francis, Eastern Cape, has been identified as one of four potential sites for establishing a mainland-based African penguin (Spheniscus demersus) colony. This thesis comprises three main components: a verification of a preparation method for stable isotope samples from penguin feathers; a dietary analysis of the penguins on Bird Island, Algoa Bay, though stable isotope analysis of whole blood and feathers (2012 and 2013); and an estimation of available fish surplus that could potentially support a colony of penguins at Cape St Francis. Each component contributes towards the next, all building towards answering the main research question: Will there be enough food around St Francis Bay to support a colony of penguins and sustain the already established fisheries industry within the bay? Stable isotope analysis of whole blood and feathers from breeding adults and whole blood from juveniles provided insight into the variability of African penguins’ diets at different stages in their life history. Stable isotope mixing models indicated that the predicted proportions that each prey species could potentially contribute to diet conflicted with published stomach sample data. This might arise from inaccurate trophic enrichment factors used in the model, or from systematic biases in the published stomach sampling techniques, or both. Dietary sexual dimorphism was not demonstrated by the isotope signatures of breeding penguins. Based on official catch data, the fisheries activity on the south coast, and especially around the potential colony site at St Francis, is much lower than around the west coast’s penguin colonies. The model provided a first-order estimate for fish supply around the potential colony site at St Francis both at a large coastal scale and a local small scale. At both scales the estimate indicated an ample availability of fish at current fishing levels. The model in Chapter 4 can also be applied to refining the assessments of other potential colony sites on the south coast. In conclusion, the south coast is a promising area for a new colony of penguins in terms of food availability. There is relatively low fishing activity in the area and, as suggested by the large-scale model in Chapter 4, an ample fish resource. The final chapter briefly discusses factors that need to be considered before attempting to establish a mainland-based colony of African penguins.
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Govert, Mary Evelyn. "A study of the theology and practice of perpetual adoration in the Sisters of Saint Francis of Perpetual Adoration." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Doszpot, Maureen, and n/a. "Developing culture of a new catholic primary school : vision building, shared values and beliefs." University of Canberra. Professional & Community Education, 1996. http://erl.canberra.edu.au./public/adt-AUC20060705.145541.
Full textAbstract:
This study examines the articulated vision of a new Catholic primary school in
order to describe and assess its developing organisational culture. The following
questions provide the major focus of the study: I How and to what extent does
the Vision Statement describe the developing Catholic school culture at St Clare of Assisi Primary School? 2. What are the common beliefs and values underlying
the Vision Statement at St Clare of Assisi Primary School?
A review of the literature reveals that many educational researchers stress the
importance of schools developing a strong, coordinated, cohesive and positive
culture. The need for this culture to be based on a clearly articulated vision,
embodying shared values and beliefs is also indicated and this provides the
rationale for the study.
A number of frameworks for school culture are examined and adapted to develop
a conceptual framework for the study. The resulting Model for Developing
Catholic School Culture provides a structure which enables collected data to be
sorted and analysed, so that the research questions can be addressed.
This study utilises the methodology of ethnographic research. Data collection
strategies include participant observation, interviews, surveys, and other sources
including school records and documents, photographs, artefacts and memorabilia.
The findings are organised under five headings, each of which represents a belief
articulated in the school's Vision Statement. These beliefs are examined to see
how they are enacted verbally, visually and behaviourally by the school
community Conclusions are drawn as to the relevance of the Vision Statement to
the school community Other significant values and beliefs evident from an
examination of the data are also identified
The study concludes that the Vision Statement effectively describes the developing
culture of the school for there is congruence between its beliefs and actions.
What emerges of particular significance from this study is the importance of a
school community articulating a shared vision. A school's Vision Statement serves
a dual purpose It is the filter which allows the shared beliefs and values of the
school community to be articulated, while at the same time serving as a scaffold
for checking if these shared beliefs and values are being enacted by the
community.
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Byrne, John Henry, and res cand@acu edu au. "Sacred or Profane: The Influence of Vatican Legislation on Music in the Catholic Archdiocese of Melbourne, 1843 - 1938." Australian Catholic University. School of Music, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp09042006.88.
Full textAbstract:
Despite the authoritative and very explicit directions from the Vatican in 1903, the Catholic Archdiocese of Melbourne successfully resisted the demands for a major reform of liturgical Church music for 35 years. This thesis will examine the reasons for this strong and effective resistance to the demands of the Holy See and show that despite being complex and interrelated these reasons can be summarised under two fundamental headings. The thesis will examine the broad spectrum of music performed in the Melbourne Archdiocese, but because of the limited availability of information and the prime importance of the two principal churches of the Archdiocese, it shall concentrate on St. Patrick’s Cathedral and on St. Francis Church. The thesis shall also examine in detail the documents of the Holy See concerning liturgical music which were relevant to musical practice in Melbourne. Special attention is drawn to the influential Motu proprio Tra le sollecitudini (1903) issued by Pope Pius X. The time span of this thesis covers the 95 years from March 1843 when the first music was sung in Melbourne’s only Catholic church to 1938 when Archbishop Daniel Mannix ordered the reforms to liturgical music as demanded by the Vatican. The thesis shall demonstrate that the resistance to the reform of liturgical music in the Catholic Archdiocese of Melbourne was due to the two following influences: the fact that the new freedom and wealth that the immigrant Irish community of the Archdiocese of Melbourne experienced enabled them to establish churches and liturgies whose grandeur and artistic excellence symbolized their success in establishing a major new social and cultural status in their new home. Church music was one of the great manifestations of this and as an integral part of their new significance and sense of achievement, it was to be jealously guarded. the second was the matter of authority and the independence of the Catholic bishops from the dictates and interference of the Vatican authorities. These Irish-born bishops were trained in an historical milieu in Ireland and Europe which fostered a fierce pride in the value of autonomy from external and alien authority. In this they were given a great degree of protection by the isolation of Australia and its distance from outside authority. In this Archbishops Carr and Mannix both proved to be strongly independent leaders who proved to be most reluctant to automatically implement reforms imposed by the Vatican. It will be shown that only in the fourth decade of the twentieth century was Episcopal authority finally brought to bear to make reforms to liturgical music a reality in the Catholic Church in Melbourne.
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Engvall, Johan. "“Whatever he discovers in creatures he guides to the Creator” : En studie om hur vi kan förstå St. Franciskus som miljömedveten, A study of how we can understand St. Francis as being environmentally conscious." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-10679.
Full textAbstract:
This study investigated how we can understand St. Francis as environmentally conscious. The study also presents where those elements can be found in St. Francis own documents and from documents that describe St. Francis. The study also investigate what factors in 13th-century European society might have influenced such ideas. St. Francis of Assisi had a reverent attitude towards all animals and plants. He helped and took care of animals that were weak and vulnerable. He did this because he believed by doing so, they would praise the Lord. He considered some creatures more important than others because they reminded him of the Lord, for example the lamb. He thought long-term, instructing his brothers that they should not cut down a whole tree so that the tree could sprout again. He was environmentally conscious, even though this was because of God and not because he had actual concern for animals and plants themselves. He might have been conscious about the environment because of all the wars that destroyed fields. It might also have been because of the general exploitation of the forest, or a reaction against the Cathars and their negative thoughts about the material world.
29
Dudek, Stephen Stanley. "Drawn into the circle of God's love a congregational study of unity and diversity /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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30
Matenaer, David Herbert. "Parish ministry and the spiritual horizon." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Vollmer, Marilyn. "Contextualizing charism within a multicultural general chapter developing guidelines for facilitators /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Els, Rene. "A retrospective review of strong opioid use in the last 6 days of life of patients with HIV/AIDS or cancer at the in-patients unit of St. Francis Hospice." Master's thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/12579.
Full textAbstract:
Bibliography: leaves 101-108.<br>The study was prompted by nursing concern at St Francis Hospice that, in HIV-positive patients, the use of opioids for symptom-control may shorten life, while I felt that pain was not recognized and therefore analgesia was withheld until the HIV-positive patients were close to their natural death. Objective: To compare pain control and sedation practices for terminally ill patients with HIV or cancer.
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Bernad, Gil Higinia Silvia. "San Francisco de Asís en la obra de Francisco de Zurbarán y Joan Miró: vigencia de lo santo y lo bello en el tiempo." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/401553.
Full textAbstract:
Es la presentación de las pinturas de Zurbarán en torno a San Francisco de Asís y Joan Miró. Se trata de 16 lienzos originales y 10 grabados respectivamente cuya única temática es el santo de Asís en todo su esplendor místico. El itinerario es una mirada profunda al interior espiritual y religioso de la orden franciscana, tanto como práctica religiosa, comunidad social y actitud humana.
El proceso de investigación descansa en una triple vía: la primara es una indagación sobre lo bello y lo santo, la segunda es un estudio del nacimiento de la orden franciscana (siglo XII) y su concepción estética de la luz. La tercera es el estudio de la pintura de Zurbarán enmarcada en la época de la Contrarreforma.
Finalizando esta trayectoria con la aportación de Joan Miró
Concluyendo con la aportación de los grabados de Joan Miró entorno al cántico del sol de San Francisco de Asís.<br>This is the representation of Zurbaran’s paintings centered on Saint Francis of Assis and Joan Miro. It is about 16 original canvasses and 10 engravings respectively whose only main theme is the Saint of Assisi in its full mystic splendor. This essay pretends to be the itinerary in the form of a deep look towards the spiritual and religious interior of the Franciscan Order, seen both as a religious practice and social community and also as a humane attitude.
The investigation process is focused on a triple vision: the first, is an investigation around the beautiful and the sacred, the second, is a study on the birth of the Franciscan Order (12th Century) and its aesthetic conception of light. The third line of research lies on where the art begins in the realization of Zurbaran’s work during the Catholic Reformation.
Concluding with the contribution of Joan Miro’s engravings within the Canticle of the Sun off Saint Francis of Assis.
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Pretzschner, Maria. "Sanctae modernae in diebus nostris?" Doctoral thesis, Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2018. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-232683.
Full textAbstract:
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.
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Carotenuto, Pierre-Paul. "Saint François et le franciscanisme dans l’œuvre de Pier Paolo Pasolini." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL190.
Full textAbstract:
Les motifs liés au sacré traversent l’ensemble de l’œuvre pasolinienne. Aussi, bien que la déclinaison christique soit indéniablement prédominante, le motif de la sainteté occupe une place tout aussi marquante, à la fois en termes de transversalité des genres que de variété d’accents : d’une sainteté incessamment, autant que vainement, recherchée, à la sainteté d’un pouvoir ascétique, en passant par l’oscillation entre sainteté volontaire et involontaire. À cette nature polyédrique se greffe la multitude des matrices auxquelles le thème puise sa source. En ce sens, si le modèle paulin occupe une position de premier plan, d’autres figures sont à dénombrer. Parmi celles-ci, saint François d’Assise revêt des traits qui, dans l’élaboration pasolinienne, se résument à une nature éparse et sémantiquement polyvalente. En effet, si les apparitions directes du Petit pauvre se cantonnent essentiellement à l’épiphanie furtive du métarécit franciscain d’Uccellacci e uccellini – nous évoquerons à ce sujet le versant d’un franciscanisme émergé –, infiniment plus nombreuses sont les stylèmes franciscains déclinés tel un répertoire symbolique de gestes. Ainsi l’élaboration pasolinienne procède le plus souvent par extrapolation de la parole poétique du saint et contamination des sources, donnant lieu à un franciscanisme tour à tour allégorique-idéologique, métalinguistique ou figuratif. Le point à la fois culminant et le plus secret de cette appropriation coïncide avec la rédaction inaboutie du scénario en vers de Bestemmia, dans lequel un anti-François aux traits blasphèmes parvient à démembrer l’un des textes majeurs des origines de la poésie italienne<br>The topics related to the sacred cross the whole Pasolinian work. Although the christic declension is undeniably predominant, the subject of holiness also occupies a prominent place, both in terms of the transversality of genres and of the variety of accents : of a holiness incessantly, as much as in vain, researched, to the holiness of an ascetic power, passing through the oscillation between voluntary and involuntary holiness. To this polyhedral nature we can add the multitude of matrices from which the theme draws its source. In this sense, if the model of St Paul occupies a prominent position, other figures are to be counted. Among these, St Francis of Assisi has features which, in the Pasolinian elaboration, can be summed up in a disseminated and semantically versatile nature. In fact, if the direct apparitions of the Little Poor Man are essentially confined to the furtive epiphany of the franciscan meta-fable of Uccellacci e uccellini - we will make reference to an emerged Franciscanism -, infinitely more are the franciscan stylistic modules declined as a symbolic repertoire of gestures. Thus the Pasolinian elaboration proceeds most often by extrapolation of the poetic word of the saint and contamination of the sources, giving rise to a Franciscanism alternately allegorical-ideological, metalinguistic or figurative. The culminating and most secret point of this appropriation coincides with the unfulfilled writing of Bestemmia’s verse script, in which an anti-François with blasphemous features dismembers one of the major texts of the origins of Italian poetry
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Hu, Wei. "Saint François d’Assise au miroir de son septième centenaire : approches hagiographique, poétique et théologique (Ghelderode, Ghéon, Déodat de Basly)." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL035.
Full textAbstract:
La présente recherche tente de se centrer sur le septième centenaire de la mort de saint François d’Assise (1226- 1926). Elle étudie trois auteurs ayant rendu hommage au saint : Michel de Ghelderode (1898-1962) avec les Images de la vie de saint François d’Assise, Henri Ghéon (1875-1944) avec La Vie profonde de saint François d’Assise, et Déodat de Basly (1863-1937) avec La Christiade française. À travers des approches hagiographique, poétique, et théologique, l’étude envisage de se plonger dans une large perspective de représentions littéraires du saint, afin de retracer un paysage littéraire qui se focalise sur l’époque choisie<br>The present research attempts to focus on the seventh centenary of the death of St. Francis of Assisi (1226- 1926). This work will study three authors who had paid homage to the saint: Michel de Ghelderode (1898- 1962) with Images de la vie de saint François d’Assise, Henri Gheon (1875-1944) with La Vie profonde de saint François d’Assise, and Déodat de Basly (1863-1937) with La Christiade française. Under hagiographic, poetic, and theological approaches, this work intends to dip into a broad perspective of literary representations of St. Francis, in order to trace a literary landscape that focuses on the chosen era
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Salvati, Carla. "The relics of the stigmata of St. Francis of Assisi." Thesis, 2005. http://spectrum.library.concordia.ca/8543/1/NR09959.pdf.
Full textAbstract:
Francis of Assisi was the first saint in the history of Christianity to receive the stigmata. In 1224, while meditating on Mount La Verna the wounds of the Crucified Christ appeared on his hands, feet and side. The subject of this dissertation is the cult of the relics of the stigmata of St. Francis. These include tiny ampoules of blood from the wounds, the habit Francis was wearing when he received the stigmata, the bandage worn over the side wound as well as a sock and shoe worn to protect the wounds on his feet. The hypothesis of this study is that the relics of the stigmata of St. Francis of Assisi do not fit the categories developed to account for the relics of Antiquity and the early Middle Ages; they introduce unique, new kinds of relics to medieval Christianity. The devotional practices and reflections around the relics of the stigmata of St. Francis show that his wounds were treated as the physical embodiment of a mystical experience. The relics of the stigmata were, I argue, relics of the points of contact and union between Francis and Christ. Devotional sources from the 16th and 17th centuries are examined which express the belief that Christ had crafted the wounds in Francis's body, transforming him into a living artifact. The relics were believed to be the only remaining traces of what Christ had crafted with his own hands. This study examines how the relics of the stigmata were infused with the meaning of the physiology, the poetics and the theology of the wounds which bridged the gap between heaven and earth.
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Thönissen, Cornelis Jacques. "Foundations for spirituality : a 'hermeneutic of reform' for a church facing crises inspired by St Francis of Assisi." Thesis, 2014. http://hdl.handle.net/10500/19100.
Full textAbstract:
Either relational contact with God is seen to be existentially attainable or God will become
increasingly irrelevant to contemporary society. For Church identity and effectiveness as she
serves the world, it is vital that God's initiating power can be seen to impact on this world.
As response to fourteen symptoms the Church faces as 'crises,' an inclusive hermeneutic
seeks fresh categories for a foundational spirituality capable of catalysing reform and
transformation. This comprehensive foundational hermeneutic hypothesised is grounded on
three foundational categories of experience, relationality and spiritual intuition. Any reception
of such transcendence has to occur subjectively ‘in experience.’ Evasive as it is, experience
is posited as a foundational category that needs to be rehabilitated through fundamental
philosophy and theology, as well as interdisciplinary explorations. It will be shown that the
challenges facing the contemporary Church are rooted in lost experience of transcendence.
However the entry point experience provides is never to become narcissistically selfreferential
but aims to establish a reciprocal relationship in faith. As an overarching category,
dynamic relationality will need to be socially transformative. The deep 'God-person' relational
mode, as it synthesises both human capacities and spiritual faculties, is experienced
interiorly and as such is called spiritual intuition. It is argued that the notion of, and capacity
for, intuition has been widely ignored and eroded. It is demonstrated that a 'reasonable
intuition' is a more synthetic faculty 'naturally' open to illumination and infusion by the Spirit
than an excessive traditional Church reliance on the workings of reason-intellect. Here the
witness of the life of St Francis of Assisi allows simpler and accessible entry into the
categories of affective experience and spiritual intuition under overarching relationality.
Francis as model, when compared to other Saints, substantiates the three foundational
categories. The conclusion chapter tests the foundational theory as it is applied to the
fourteen challenges the Church faces. The results of this study, and its applications, offer a
promising, fruitful humble metaphysic as 'solution' for the ‘Church in the world’ much in line
with Pope Francis' recent approaches.<br>Christian Spirituality, Church History & Missiology<br>D. Th. (Christian Spirituality)
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Hájková, Eva. "Porovnání spirituality Františka z Assisi a Jana Boska." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-351706.
Full textAbstract:
The aim of the thesis titled Comparison of the spirituality of St. Francis of Assisi and John Bosco, is to find commonalities follow Jesus Christ at St. and St. John Bosco. Francis of Assisi.The work seeks to answer the question whether the charisma of John Bosco in his time, analogous to the charism of St. Francis of Assisi. If so, what particular aspect of Jesus' life is inspired and specifically how it passed on to his followers. Basic literature from which the work is based, as the memory of St. John Bosco written by him personally and his close associates, the statutes and rules of life Salesian Brothers, writings and biographies of St. Francis of Assisi, the Franciscan sources. Using the Personnel method and comparison in terms of whether there are consistent references to Holy Scripture and tradition, and specifically how at the time these links St. John Bosco and St. Francis of Assisi lived and fulfilling. The work involves the following three areas: 1) Perception vocation to follow Christ 2) The concept of poverty and Services 3) Process Services 4) Marian devotion and relationship to the Church Keywords St. Francis of Assisi, franciscan Spirituality, salesian Spirituality, John Bosco.
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Jen, Hung Shu, and 洪淑貞. "St. Francis of Assisi's Perspective of Bioethics in the Catholic Church." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/90320469621303485722.
Full textAbstract:
碩士<br>輔仁大學<br>宗教學系<br>99<br>Abstract
In the beginning of the 21st century, the most important subject at international meetings in different countries was ecology ethics. When we discuss global problems, we consider problems such as melting ice caps, global warming and climate change. As a matter of fact, we should not discuss the problems of the earth, but what it’s masters are doing to it. The problems are not the phenomena that we are seeing, but the intentions in people’s hearts.
Research in bioethics has had a deep impact on people’s perspectives and ways of thinking. The first part of this article discusses the meaning and mission of modern bioethics, and asks what is “Modern Bioethics” ? What’s the relationship between bioethics and ecological ethics? The second part of this article discusses St. Francis of Assisi’s perspective of life and nature, and compares his perspective of bioethics with four principles of bioethics. Then we must ask, is there any principle in St. Francis of Assisi’s words and deeds? After defining the perspective of Bioethics and understanding St. Francis of Assisi’s perspective of Bioethics, we shall ask in the third part: What edification does St. Francis of Assisi’s perspective of Bioethics bring to modern society? What’s its contemporary meaning? When we are facing confusion of values and a rampant neglect of ethical principles, separation, violence, and money worship around the world, people don’t respect life and nature, and wreak havoc on the world . What methods and attitudes can we find from St. Francis of Assisi’s perspective of life? We can use bioethics to deal with our modern problem.
By way of the research above, we also find that St. Francis of Assisi’s perspective of Bioethics can be a global principle and a bridge of communication in religious dialogue between different religions. His perspective of Bioethics also can be a central ideal of holistic education and spiritual education of the cosmos and ecology in educational circles. The writer of this article works for a high school established by the Order of Friars Minor in the Catholic Church. I hope these pages make some contribution to the life education curriculum and activities, and can be a reference for life education curriculum in high schools of Taiwan through the present and explain St. Francis of Assisi’s perspective of Bioethics.
Key Words：Catholic Church , St. Francis of Assisi, Bioethics, Ecological Ethics, Perspective of Life , Perspective of Nature
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Seiler, Martina Gertrud Anneliese. "A vision for Franciscan life : an examination of the Third Order rule." Diss., 2013. http://hdl.handle.net/10500/9919.
Full textAbstract:
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)
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Grant, Bronwyn Caroline. "Investigating tourism and climate change: the case of St Francis Bay and Cape St Francis." Thesis, 2015. http://hdl.handle.net/10539/19286.
Full textAbstract:
A dissertation submitted to the Faculty of Science, University of the Witwatersrand, Johannesburg, in fulfilment of requirements for the degree of Master of Science. Johannesburg, August 2015.<br>Climate change literature is growing rapidly, with increasing literature being
produced on the relationship between climate change and tourism. Globally, tourism
is very dependent on the climate and the impacts of climate change may alter
tourism flow and demand. Developing countries are likely to be the most affected by
climate change and its effects on tourism which is worrying as this sector is a huge
contributor to their economy. South African tourism relies heavily on its environment
to attract tourists and give a satisfactory travel experience; climate change is a threat
to the environment and thus a major concern for South Africa. This thesis
investigates the perceptions of climate change threats within the tourism sector by
exploring how perceptions may influence behaviour and how the tourism sector will
respond to a changing climate. Research was carried out in two coastal towns, St
Francis Bay and Cape St Francis in the Eastern Cape Province. These towns are
dependent on their tourism sectors to drive their economies. These towns are
dependent on their local tourism sector to drive their economy. The results indicate
that while both the tourists and tourist accommodation establishments are aware of
the threat of climate change and are concerned about its impacts, there is very little
adaptation being implemented. While the level of concern varies among the
accommodation establishments, there appears to be no perceived significant
relationship between the threat of sea level rise and their distance from the coastline.
Tourism Climate Index calculations for the two towns suggest that the climate is
worsening in terms of tourist comfort, and project that the towns will become less
attractive for tourism based on their climate. A Digital Elevation Model developed for
the towns however shows that the projected sea level rise for 2050 and 2100 will
result in parts of the beaches and a protective artificial spit being washed away. The
lack of climate change planning to deal with these impacts is directly linked to their
perception. The tourist accommodation establishments do not believe they need to
take major action and rather feel the government should respond to climate change.
Overall, the results indicate that there is a need for further research into bottom-up
approaches to climate change, to better plan and implement successful climate
change mitigation and adaptation which can be done through educating individuals
and businesses within the tourism sector.
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Fleming, M.-L. Karen. "St. Francis-Xavier Mission : Kahnawake, Quebec." Thesis, 2007. http://spectrum.library.concordia.ca/975360/1/MR28967.pdf.
Full textAbstract:
Architecture is a statement of the people that produced it. However, the production is not solely the design of the architect, but the actual hands that pulled the stone from the ground, carried the stone to the site and fitted the hand-chiseled pieces together. It stands as a testament to the women that found the lime and carried it in skirts full to the construction site. This Roman Catholic Church, on the Kahnawake Reservation permeated the life and soul of the community and the individual. This thesis examines the Catholic architecture, the Catholic culture and the Catholic endurance that resided, and continues to reside, in a marginalized community. Absolute conversion can only be achieved through ritualistic, highly organized and continuous bombardment. Shirley Scott, an elder in the community, once said, " We chose to adapt, rather than adopt. " As the congregation slowly diminishes, the edifice is left to stand as sculpture, testifying to an upheaval in colonial times.
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LEE, TSUI-LIEN, and 李翠蓮. "A Comparitive Study of the Spirituality of Francis of Assisi and of Teresa of Lisieux." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/93887584904396417579.
Full textAbstract:
碩士<br>輔仁大學<br>宗教學系<br>99<br>Abstract
There are countless saints in the history of the Catholic Church, who answering the call of God, followed Jesus Christ, live the true faith and in perfect love of God and of His people. About their lives and writings many authors offered us their various investigations and infinite books and articles.
Our research just focuses on two of them, namely Francis of Assisi and Theresa of Child Jesus, and specifically on their spirituality. They followed Jesus Christ living in a different time space and a different way both of life and spiritual experience. Although their spirituality is different from one another, yet both of them nourished the same love of God and His graces.
Francis lived in the world and was called to follow the Lord among the people in the world, observing the Gospel, lived in a radical poverty, serving the least of the society, and preaching the evangelical penance to the people near and far reaching even to the Saracens and people of remote countries. His spirituality based on the love of God, hidden in all His creatures, he loved all of them putting them with himself on the same level of creatures, calling them his brothers and sisters. So he used call them concretely brother sun, sisters moon and stars, sister water, brothers fire and wind, sister death and so on. He discovered a hidden divinity in them.
Achieving holiness her way, Theresa from other side lived alone in a monastery, praying for the Church, for evangelization and for salvation of all people. From the Holy Scriptures she discovered an easy way to reach God is that one must become most simple and humble, which she called the Way of spiritual childhood. Effectively this is her spiritual achievement.
In one word, the spirituality of Francis is to live out the poverty of Jesus and preach the good news of the Gospel to the whole world by living among the people, whereas the one of Theresa is to live a deep prayer life hidden though equally effective for the glory of God and salvation of souls.
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Torchia, Adela DiUbaldo. "Radical responses to the search for the Vita Apostolica : Francis of Assisi and the liberation theology of Leonardo Boff." 1991. http://hdl.handle.net/1993/17421.
Full text
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Vestjens, Johanna Christina Louisa. "Towards an animal spirituality : an evaluation of the contributions of Francis of Assisi and Albert Schweitzer / Johanna Christina Louisa Vestjens." Thesis, 2014. http://hdl.handle.net/10394/15749.
Full textAbstract:
While throughout the ages prominent thinkers have denounced for various reasons mistreatment
and killing of animals for food or sacrifice, the dominant western view has been that only
rational beings merit moral respect and value. Augustine developed, from Aristotle‘s thought of
a hierarchy of souls as well as from the Stoic concept of animals‘ irrationality, the idea that
animals share no fellowship with humans and thus are to be excluded from moral consideration.
In Aquinas‘ thinking the difference between rationality and irrationality became the difference
between immortal and mortal souls. This view furthered the development of an instrumental
view of animals. The perception that lower species are created to benefit the higher species has
become a dominant part of western Christian thought.
The main aim of this study is to investigate whether a respectful attitude towards animals, as
lived by Francis of Assisi and Albert Schweitzer, has a mystical basis (following the model of
Evelyn Underhill), and subsequently to consider whether and how mystical qualities as lived by
Francis and Schweitzer may contribute to an animal spirituality. In this thesis I explore the
moral valuation of animals in the Christian biblical and spiritual tradition, and further present
the outcome of this exploration as an alternative to an anthropocentric tradition and as a
contribution to contemporary protectionist approaches.
Franciscan sources and Schweitzer‘s oeuvre have been examined while applying Underhill‘s
concept of various characteristics and stages of the mystic way. I conclude that both Francis and
Schweitzer in their own unique ways qualify to be categorized as ‗mystics‘. Not through
rationality, but through experience and feeling, both have achieved real contact with other
beings and attained to the Mystery of life. Through their purified view they have been able to
perceive animals in a non-instrumental way and through their mystical experiences of union
they have sensed the common ontological basis and kinship between humans and animals—our
interdependency, utility, aesthetic value and theophany.
On the basis of scrutiny of biblical texts which touch upon the relations of humans and animals
with God I observe that an animal-inclusive moral concern, as demonstrated by Francis and
Schweitzer, finds biblical support. Each creature, as created and animated by God‘s rûaḥ
(‗Spirit‘) is transparent to God‘s glory and therefore able to reveal something of the Creator.
The Bible proclaims animals as God‘s property, with their own relation with their Creator, not
as created to satisfy human wants and wishes. A non-instrumental understanding of animals, as
found in biblical texts and as realized by Francis‘ and Schweitzer‘s awe for life, has ethical
implications for human-animal relations. Francis‘ and Schweitzer‘s views call us to question our
use of animals as our property, therewith sacrificing animal interests for our own.
A spirituality in which animals are contemplated as God‘s creatures, with their own worth and
their own relation to God, may lead to a different attitude towards animals. To the various
elucidated positions in the contemporary animal debate, with its emphasis on rights and reason,
Francis and Schweitzer may contribute through their example of an approach calling for
empathy, sympathy and compassion as an alternative point of departure.<br>PhD (Dogmatics), North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, 2015
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Hlaváč, Stanislav. "Zázrak nebo ošklivý pád z olivovníku? Středověký spor o stigmata svatého Františka z Assisi." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-388192.
Full textAbstract:
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.
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Garcia, Sheryl Wilhite. "Jan van Eyck's "The Stigmatization of St. Francis": The visualization of Franciscan Christocentric meditations (Flanders)." Thesis, 1996. http://hdl.handle.net/1911/14033.
Full textAbstract:
The imagery of Jan van Eyck's The Stigmatization of St. Francis, looked at in the context of contemporary illustrated manuscripts, devotional images, and prayer manuals, suggests that the artist was using the Agony in the Garden theme to portray St. Francis as a type of Christ. The viewer would be able to identify certain mnemonic images within the painting as "markers" to instances in Christ's life and death. This led to a mental visualization of Christ's entire ministry, from the Annunciation to the Cross, as called for in Pseudo-Bonaventure's Meditations on the Life of Christ, a Franciscan prayer manual for Christocentric meditation.
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Saraiva, Pedro Matos Beja Ribeiro. "ARQUITETURA E MEMÓRIA, do convento ouve-se a vila: Centro de Arte Cinética em Mértola." Master's thesis, 2018. http://hdl.handle.net/10316/91213.
Full textAbstract:
Dissertação de Mestrado Integrado em Arquitetura apresentada à Faculdade de Ciências e Tecnologia<br>A nossa memória valida-se na história e nas estórias das coisas. A partir de referências indeléveis e imagens conservadas, estes monumentos engolidos por um passado tão presente quanto o permitirmos, este tipo de património, muitas vezes análogo aos afetos e crenças de quem com ele se depara, do qual a compreensão varia à razão do conhecimento mas ao qual poucos conseguem esconder uma impressão involuntária, merece ser conservado, repensado e, acima de tudo, utilizado. O antigo convento de São Francisco em Mértola, residência dos Zwanikken desde 1980, está inserido num contexto muito particular, é parte de um fio cronológico que ameaça cristalizar-se sem uma intervenção atempada. Os esforços contínuos da família em repôr alguma dignidade ao cenóbio e à cerca que o compõe atingem um fim nos meios a que se propõem. Há uma necessidade real de um espaço reapropriado que abarque tanto as características e referências específicas da história e do habitat do baixo Alentejo como as raízes artísticas dos Zwanniken, em particular de Christiaan, filho mais velho e artista cinético com atelier em Amesterdão, e que as estenda além da Ribeira de Oeiras até à ancestral vizinha vila de Mértola, outrora um dos maiores entrepostos comerciais do Mediterrâneo, hoje contida num museu patrimonial.A nossa memória valida-se na história e nas estórias das coisas. A partir de referências indeléveis e imagens conservadas, estes monumentos engolidos por um passado tão presente quanto o permitirmos, este tipo de património, muitas vezes análogo aos afetos e crenças de quem com ele se depara, do qual a compreensão varia à razão do conhecimento mas ao qual poucos conseguem esconder uma impressão involuntária, merece ser conservado, repensado e, acima de tudo, utilizado. O antigo convento de São Francisco em Mértola, residência dos Zwanikken desde 1980, está inserido num contexto muito particular, é parte de um fio cronológico que ameaça cristalizar-se sem uma intervenção atempada. Os esforços contínuos da família em repôr alguma dignidade ao cenóbio e à cerca que o compõe atingem um fim nos meios a que se propõem. Há uma necessidade real de um espaço reapropriado que abarque tanto as características e referências específicas da história e do habitat do baixo Alentejo como as raízes artísticas dos Zwanniken, em particular de Christiaan, filho mais velho e artista cinético com atelier em Amesterdão, e que as estenda além da Ribeira de Oeiras até à ancestral vizinha vila de Mértola, outrora um dos maiores entrepostos comerciais do Mediterrâneo, hoje contida num museu patrimonial.<br>Our memory validates itself on the history and stories of all things. From indelible references and storaged images, this monuments swollen from a past as present as we allow it to be, this kind of patrimony, often connected to a persons’ affections and belifs, whose compreension changes depending on one’s knowledge but whose involuntary impression few can hide, deserves to be preserved, rethinked and, above all, used. The old Saint Francis Convent in Mértola, home of the Zwanikken family since 1980, is part of a very particular context, part of a chronological thread that threats to crystalize itself witout a prompt intervention. The family’s ongoing efforts to restore some of the original dignity to the convent and the surrounding fence has prooven to be a finite solution. There’s a real necessity of a reapropriated space that witholds the historical and habitat caracteristics and references as well as Zwanikken’s artistic roots, especially Christiaan’s, elder son and Amsterdamn’ officed kinetic artist, and to extend it behond the Ribeira de Oeiras to the ancient neighbour village Mértola, once one of the greatest trading post of the Mediterranic, today safely locked in a patrimonial museum.Our memory validates itself on the history and stories of all things. From indelible references and storaged images, this monuments swollen from a past as present as we allow it to be, this kind of patrimony, often connected to a persons’ affections and belifs, whose compreension changes depending on one’s knowledge but whose involuntary impression few can hide, deserves to be preserved, rethinked and, above all, used. The old Saint Francis Convent in Mértola, home of the Zwanikken family since 1980, is part of a very particular context, part of a chronological thread that threats to crystalize itself witout a prompt intervention. The family’s ongoing efforts to restore some of the original dignity to the convent and the surrounding fence has prooven to be a finite solution. There’s a real necessity of a reapropriated space that witholds the historical and habitat caracteristics and references as well as Zwanikken’s artistic roots, especially Christiaan’s, elder son and Amsterdamn’ officed kinetic artist, and to extend it behond the Ribeira de Oeiras to the ancient neighbour village Mértola, once one of the greatest trading post of the Mediterranic, today safely locked in a patrimonial museum.
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Brice, John Henry. "Towards a Franciscan model of clinical pastoral supervision." Diss., 2003. http://hdl.handle.net/10500/1835.
Full textAbstract:
Towards a Franciscan model of Clinical pastoral supervision is a study of interaction between two movements: Clinical Pastoral Education (CPE) and Franciscan Spirituality. Francis and Clare were the primary founders of the Franciscan movement and Franciscan spirituality arose from their reflections on their unique response of following Christ. From the early Franciscan sources, essential elements are retrieved. Compassion is illustrated as a key quality of this model through textual analysis of four stories of Francis and his early followers. Clinical Pastoral Education is a result of the contributions of three founders: Keller, Cabot and Boisen. Clinical pastoral supervision (CPS) is a distinguishing concept of CPE. Various models of CPS are categorised according to three paradigms of western society: classical, modern and postmodern. The study concludes by framing a Franciscan model of clinical pastoral supervision. Contemplation and compassion are the two Franciscan characteristics which give this model a unique Franciscan dimension.<br>New Testament<br>M.Th.