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Dissertations / Theses on the topic 'St. Teresa of Avila'
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People, Eureka. "St. Teresa of Avila the manifestation of suffering in prayer /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Clark, Colleen B. "Growing in faith together an intergenerational formation program, St. Teresa Avila Community, Valparaiso, IN /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Christensen, Linda. "The spiritual life from the perspectives of Islam and Christianity : the stages of the spiritual life in the teachings of al-Ghazālī and St. Teresa of Ávila." Thesis, University of British Columbia, 1987. http://hdl.handle.net/2429/26800.
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In this thesis I attempt to illustrate that there is common ground between Christianity and Islam in the area of spirituality. The procedure taken is one of describing the spiritual path from the perspectives of al-Ghazālī (d. 1111) and St. Teresa of Ávila (d. 1582) in a comparative manner. The three-fold categorization of the spiritual path as consisting of the stages of purgation, illumination, and union, is used to provide the format for this comparison.
Chapter one deals with biographical material and historical contexts, noting similarities in their experiences, contexts, and contributions. Chapter two discusses the beginning stage of the spiritual path — purgation — dealing with the requirements of renunciation of the world and of one's self, repentance and the battle of the spirit with and victory over the flesh. The next stage — illumination — comprises chapter three. Here it is seen how the purgation of the self from all vice is a prerequisite to receiving divine manifestations to the soul. The roles of prayer, obedience, and the cultivation of virtues are discussed. Union, the final stage, is dealt with in chapter four. The meaning of union is discussed, including its various degrees, and how the mystic is consequently transformed.
The conclusion summarizes the findings of the previous chapters. It is seen that there is a great deal of commonality in the teachings of al-Ghazālī and St. Teresa; but differences also arise marking their spiritualities as being uniquely Muslim and Christian, respectively.Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate
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Jurison, Ryan. "The Castle & The Keep : A Gender Study of the Lives and Written Works of Teresa of Avila and John of the Cross." Thesis, Stockholms universitet, Religionshistoria, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-156860.
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An examination of Teresa of Avila and John of the Cross, applying modern theories of gender and sexuality to the textual analysis of a selection of primary written works and biographical works, in order to determine the roles that they play, not only in the case of these two saints of the Catholic Church, but also within the mystical tradition as a whole.
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Beard, Mark Anthony. "Journey toward God a perspective on Teresa of Avila /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Wrigley, Robyn L. "The butterfly and the king self-knowledge in Teresa of Avila /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Carrera, Elena. "Authority, power and the self in the texts of Teresa of Avila." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367450.
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Žuška, Norbert Jaroslav. "Beziehung, die wirkt geistliche Begleitung im Dialog mit Carl R. Rogers und Teresa von Avila." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2009. http://d-nb.info/996954465/04.
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SEVERO, JOCELAINE TEREZINHA PEREIRA. "DEVELOPMENT HUMAN AND SPIRITUAL IN TERESA OF AVILA: INTERFACES BETWEEN MYSTICISM, PSYCHOLOGY AND INTERIOR CASTLE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=23925@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O presente trabalho defende a tese de que, nas distintas Moradas da Obra do Castelo Interior de Teresa, é possível visualizar e nominar fases do desenvolvimento humano e espiritual (diferentes graus de amor), nas quais a pessoa se encontra. Mostra a mística teresiana como alternativa para se compreender o amor de Deus e a espontânea resposta a essa gratuidade divina, experenciada e vivida, pela pessoa, na fé e na sua intensidade. As fases de desenvolvimento humano e espiritual assinalam o desabrochar da maturidade no amor que se plenifica na transcendência de si, na entrega dedicada ao serviço dos irmãos e irmãs e à sociedade em geral, gerando conversão e transformação da mesma, anúncio e continuidade dos valores propostos por Jesus Cristo.
The present work defends the thesis that the different moradas of the book of the Interior Castle of Teresa of Ávila, can visualize different phases of development human and spiritual (or different degrees of love), in which a person finds himself. And at the same time, these phases can be nominated. The thesis proposes a Teresian mystic as an alternative for understanding the love of God by the person and the consequent response to this love, experienced and lived in its intensity. The development of the phases marks the way to maturity in love that deepens the transcendence of self in service to our brothers and sisters, to society in general, generating conversion and transformation of it, the announcement and the continuity of the values proposed by Jesus Christ.
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Tyler, Peter Mark. "Mystical strategies and performative discourse in the 'Theologia Mystica' of Teresa of Avila : a Wittgensteinian analysis." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/1931/.
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The thesis argues that a Wittgensteinian approach to the 'mystical' writings of a 'mystical theologian' such as Teresa of Avila reveals that rather than exhibiting an ontological mysticism these writings are better understood as enacting what are termed 'mystical strategies' or 'performative discourse'. The notion that both Wittgenstein and Teresa employ what are termed 'therapeutic or transformational strategies' to effect change in their readers is central to its argument. In this respect the thesis concludes that their writing is fundamentally transformational in character.
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South, Margaret. "The mystic fire of Teresa of Avila: A comparative study of mysticism and the Kundalini phenomenon." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6197.
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The sanskrit term Kundalini refers in traditional yogic texts to both a mechanism and a transformative energy in the human body which can be activated spontaneously, or through spiritual disciplines and practices. The awakening of Kundalini is described in the esoteric treatises of India such as the Tantras, as the activation of a spiritual or cosmic energy at the base of the spine which moves upward through the chakras to the head where the union of Siva and Sakti takes place. The objective of this study is to find parallels to the Kundalini experience in a Christian mystical context. Unlike most Western Christian mystical traditions, the Kundalini model acknowledges the psycho-physiological phenomena associated with mystical experience. This dissertation argues that if there is a biological basis for the yogi's transformative experience, Teresa of Avila and other Christian mystics may well have undergone a similar psycho-physiological process. Part I is a cross-cultural study of Kundalini-like phenomena, and includes personal accounts of spiritually awakening experiences. Part I also includes the findings of a questionnaire study conducted by the author in Ottawa, Canada, during 1997--98. Fifty questionnaires were distributed and 70 percent were returned. Twenty-four self-reports of mystical and Kundalini-like experiences are presented in Chapter 6 of this thesis. The findings indicate that mystical experiences are often associated with Kundalini-type experiences, and that Kundalini phenomena is relatively common among people who are engaged in spiritual disciplines and practices. These research findings are important as an increasing number of people in Western society are experiencing Kundalini rising, and its associated phenomena. Part II focuses on the mystical experiences of Teresa of Avila (1515--1582), a Spanish mystic and saint of the Roman Catholic Church. The Kundalini model is used to analyze St. Teresa's writings to investigate whether there is evidence that the activation of a Kundalini-like mechanism may have been involved in some of her mystical experiences. Two types of experiences were selected for analysis: "the flight of the spirit," and the "rapture" experience. The primary sources for this analysis were the following four works: Life, Spiritual Relations, Way of Perfection, and the Interior Castle, all found in The Complete Works of St. Teresa of Jesus, translated by E. Allison Peers. This comparative study of mysticism leads to a reinterpretation, according to the Kundalini yoga model, of some of the unusual phenomena experienced by St. Teresa, such as fire and heat, wounding sensations, and sensations and noises in the head, as well as physical and health problems. The Kundalini model links mystical experience with the sublimation of sexual energy, therefore, the role of sexual energy, and the relationship between sexual orgasm and mystical experience is examined. The findings of this study confirm that Kundalini is a mechanism experienced within diverse cultures and spiritual traditions. Furthermore, there is enough textual evidence in the works of Teresa of Avila to conclude that some of her experiences were associated with the awakening of Kundalini. The conclusions of this study suggest that if the Kundalini model can be applied in analyzing this saint's experiences, then it can also be used to analyze the experiences of other Christian saints and mystics.
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Smith, Melody. "The Paradoxical Life of Saint Teresa of Avila:Submission and Subversion within the Patriarchal Hierachy of the Catholic Church in the Sixteen-Century Spain." University of Cincinnati / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1314722645.
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Nielson, Christian Thomas. "Women confront the Reformation, Katharina Schütz Zell, Teresa of Avila, and religious reform in the sixteenth century." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ61596.pdf.
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Piedrahita, Carlos A. "El concepto cristológico en Santa Teresa de Jesús y San Ignacio de Loyola: Una aproximación desde sus principales escritos." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108282.
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Thesis advisor: André BrouilletteThesis advisor: Barton Geger
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Hardwick, Christopher George. "An exploratory study of the nature of spiritual need among the members of an Anglican congregation and an assessment of the implications for the practice of pastoral care." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343430.
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Runesson, Jenny. "Religiös teater eller erotisk skulptur? : En studie av hur skulpturgruppen Heliga Teresas extas och Cornarokapellet beskrivits och använts i konsthistorisk litteratur." Thesis, Umeå universitet, Institutionen för kultur- och medievetenskaper, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-96693.
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Religious theater or erotic sculpture? A study of how the sculpture group Ecstasy of Saint Teresaand the Cornaro chapel have been described and used in literature of art history. This study aims to investigate how the sculpture group Ecstasy of Saint Teresa and the Cornarochapel has been written about and presented in literature about art history. The method has been tostudy literature, to visit the Cornaro chapel, and to make comparisons between pictures, texts andown experiences.The questions set out to be answered was; How has the Cornaro chapel and the Ecstasy of SaintTeresa been described and interpreted in literature of art history? What kind of pictures are beingused to illustrate the chapel? What is in focus and what is withheld in the presentation of the chapel,in text and in pictures? Is it possible to see a change, in how art historians write about the Cornarochapel, over time?Reading and comparing the texts and pictures that illustrates the literature, makes visible how thebaroque period, Gianlorenzo Bernini, Teresa av Avila and the Cornaro chapel has been presented inthe chosen literature, and answered the questions.The similarities between the Cornaro chapel and a theater stage, Bernini's interest in the theaterand his devout Catholicism, as well as the Counter-reformation's use of art to reach their goal ofmaking people more devout to Catholicism, is in focus. The erotic overtones in the sculpture groupare being withheld as well as Bernini's personality. Saint Teresa's work for the Counter reformationand how her texts and spirituality affected her contemporaries are also withheld.The pictures that illustrates the chapel in the studied literature are similar to each other, and oftenshow a close-up of the sculpture group with the saint and the angel, but also an overview of thechapel. The pictures are with no exceptions taken from a viewpoint inaccessible to a visitor of thechapel. The changes seen in the literature is that art history is becoming more contextualized.The sculpture group is not a religious theater, nor an erotic sculpture, but both at the same time.
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Lima, Maria Graciele de. "Versos ao amado: mística e erotismo na poesia de Teresa D'ávila." Universidade Federal da Paraíba, 2014. http://tede.biblioteca.ufpb.br:8080/handle/tede/6266.
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Previous issue date: 2014-04-10Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This research focuses on the poetic work of Teresa of Ávila, Spanish writer and poet who lived in the sixteenth century and became known as the founder of the Order of Discalced Carmelites. The corpus chosen for analysis is composed of the following poems: Mi Amado es para mí, Traspasada and Buscate en mí, taken from the collection of her poetry published in Complete Works (1974) to be analyzed in the light of Mysticism and Eroticism also considering the traces of female authorship present in those texts. The reading of her selected poetry demonstrates that there is in them a strong presence of elements of the Western Christian Mysticism of the Middle Ages, as well as the speech marks of female authorship and related mystical eroticism through aesthetic choices that anticipate the Baroque characteristics. For that determination, the theoretical support was sought mainly in the following works: El fenómeno místico: estudio comparado (2009), written by Juan Martin Velasco, The Eroticism (2004) by Georges Bataille, Mystical Theology: The Science of love (1996) by William Johnston, Estudos sobre o Barroco (2002) by Helmut Hatzfeld, as well as several studies on female authorship in the mystical writings of the Middle Ages with the objective of identifying common elements in the poems analyzed.
Esta pesquisa está centrada na obra poética de Teresa d Ávila, escritora e poetisa espanhola que viveu no século XVI e se tornou conhecida por ser a fundadora da Ordem das Carmelitas Descalças. O corpus escolhido para análise é composto pelos poemas Mi Amado para mí, Traspasada e Buscate en mí, retirados da coletânea de poesia publicada em suas Obras Completas (1974) a fim de serem analisados à luz da Mística e do Erotismo, considerando também as marcas da autoria feminina presentes nos referidos textos. A leitura dos poemas escolhidos demonstra que neles há uma forte presença de elementos da Mística ocidental cristã própria da Idade Média, bem como das marcas do discurso de autoria feminina e de características relacionadas ao erotismo místico por meio de escolhas estéticas que antecipam o Barroco. Para a referida constatação, foi buscado o apoio teórico, principalmente, nos trabalhos: El fenómeno místico: estudio comparado (2009), escrito por Juan Martin Velasco, O Erotismo (2004) de Georges Bataille, Mystical Theology: the Science of love(1996) de William Johnston, Estudos sobre o Barroco (2002) de Helmut Hatzfeld, bem como diversos estudos sobre autoria feminina nos escritos místicos da Idade Média com o objetivo de apontar elementos comuns nos poemas teresianos analisados.
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Ramos, Joyce de Freitas. "Ler, reformar e escrever: teologia mística na expressão feminina de Teresa de Ávila." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20363.
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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
Having the objective of trying to find ways for women to express their selves within the Spanish convents in the XVIth century through the contact with the Mystical Theology, the present work will concentrate on the analyses of sources written by Saint Teresa of Avila. The vast textual production, which guaranteed her the title first Doctor for the Catholic Church, and her reformative movement within the religious life made her a model for female sanctity in her own time and for the following centuries. The study of her work may lead us to realize her place of action and her condition of reader, reformer and writer, all of which are characteristics that seemed unreachable to a woman in Modern Spain
Com o objetivo de tentar encontrar formas de expressão feminina dentro dos conventos espanhóis do século XVI através do contato com a Teologia Mística, o seguinte trabalho se debruçará na análise das fontes escritas por Santa Teresa de Ávila. A ampla produção textual, que lhe garantiu o título de primeira Doutora da Igreja Católica, e seu movimento reformador dentro da vida religiosa a transformaram em um modelo de santidade feminina para sua época e para os séculos que a seguiram. O estudo de sua obra pode nos levar a perceber seu lugar de ação e sua condição de leitora, reformadora e escritora, todas características que pareceriam inalcançáveis para uma mulher na Espanha Moderna
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Nau, Jesse T. "An Internal Dilemma: Different Approaches to Handling Melancholia in Early Modern Spanish Religious Orders." UKnowledge, 2016. http://uknowledge.uky.edu/history_etds/37.
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This study argues that religious orders in early modern Spain developed informal sets of procedures to handle the consequences of melancholia in their communities. It also argues that three influential members of these orders, San Ignacio de Loyola of the Jesuits, and San Teresa de Avila and San Juan de la Cruz of the Discalced Carmelites, tailored these protocols according to their own private concerns and experience with the disease. The changing discourse surrounding melancholia and similar diseases during the early modern period, alongside the unique environmental concerns of these newly founded orders, created a need for new methods of dealing with the disruptions caused by melancholic members of the clergy. These solutions formed out of the immediate needs within each order, but ultimately defined the relationship between melancholic brothers and sisters and their communities.
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Stanfill, Emily Marie. "Erring Knights of Desire: The Romance in Santa Teresa's Libro de la vida and Edmund Spenser's The Faerie Queene." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2091.pdf.
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Ladd, Adam J. "Bernini's Cornaro Chapel: Visualizing Mysticism in the Age of Reformation." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1342488915.
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Silveira, Rosa Fernando. "Écriture du réel aux frontières de l'expérience mystique : lecture psychanalytique et théologie thérésienne." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAC029.
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Le réel, compris comme un impossible à signifier, apparait comme le point sur lequel philosophes, théologiens et psychanalystes achoppent quand ils lisent le récit d'une expérience mystique. En fait, la mystique se présente pour eux comme un réel, soit un impossible à maitriser par le langage. Pourtant les écrits de Thérèse d’Avila montrent que l’expérience mystique, au contraire, a un lien étroit avec le réel. Pour cerner ce qui, du réel, est en jeu dans ce qui, pour un mystique, constitue une expérience spirituelle singulière, nous nous appuierons d'une part sur le travail de Freud autour de la notion de trace et sur la façon dont Lacan a développé le concept de réel. D'autre part, il s'agira de mettre en perspective une théologie mystique chez Thérèse. Cette double approche marquée par l’attention à ce qui fait frontière entre le sens et le hors sens permettra d'aborder l’écriture comme un support matériel nécessaire pour reconnaitre les traces de l’émergence du réel. Cela nous permettra de postuler que le réel peut être lu comme une condition de possibilité d’existence de l’expérience mystique. À cet effet, Thérèse de Jésus sera convoquée à la fois comme mystique, soit comme celle qui a vécu une expérience avec Dieu, et à la fois comme théologienne, soit comme celle qui a réfléchi à cette expérience. Pour être en mesure de lire cette expérience vécue comme un impossible à représenter, nous nous servirons de la manière dont Freud et Lacan ont développé un savoir autour de ce réel, lu comme Dieu dans la mystique. Mais, là où Freud considérait le spirituel comme relevant du pulsionnel, Lacan définit l’expérience mystique à partir du champ de la jouissance, en l’inscrivant dans le champ de la logique signifiante dont le réel est un produit. Cela nous amènera à réinterpréter la trace inscrite dans le corps comme une dimension du réel qui résiste à la symbolisation du corps parlant. Ce rapport entre le signifiant et le réel permet de reconnaitre les savoirs psychanalytiques et mystiques comme un savoir-faire avec ce qui relève de l’impossible. Dans le cas de Thérèse, ce réel prend la forme du Dieu-Trinitaire comme vérité. Cependant, indiquer cette vérité ne lui suffit pas, car ce qui est en jeu dans cette expérience est vivre l’union avec ce Dieu qui ex-siste au langage. Le savoir-faire avec le réel en devient une conséquence possible, voire une grâceThe real, understood as something impossible to signify, appears to be the point at which philosophers, theologians, and psychoanalysts stumble when they read an account of mystical experience. In fact, mysticismis presented as an impossible real to master through language. Yet, the writing of Teresa of Avila shows that mystical experience, on the contrary, has a close link with the real. To illuminate what of the real is at stake in what, for a mystic, constitutes a singular spiritual experience, we can look to Freud's work on the notion of trace and to the way in which Lacan developed the concept of the real to gain perspective of the mystical theology of Teresa. This dual approach, marked by attention to the boundary between the tangible and the intangible,makes it possible to consider these works as necessary material support for discerning emergent traces of thereal. This allows us to postulate that real can be read as a condition of the possibility for the existence of the mystical experience. Thus, Teresa de Avila will be invoked as both a mystic, one who has lived an experience with God, and as a theologian, one who has also pondered this experience. To be able to understand this lived experience as impossible to represent, we can use the way Freud and Lacan discussions concerning the real,read here as God in mysticism. Yet, Freud considered the spiritual to be part of impulse, whereas Lacan defines the mystical experience in the field of jouissance, inscribing it in the field of signifying logic, of which the real isa product. This leads us to reinterpret the trace inscribed in the body as a dimension of real that resists the symbolic representation of the subject. This relationship between the signifier and the real makes it possible to recognize psychoanalytical and mystical knowledge as a kind of “know-how” of what is impossible. In the case of Teresa of Avila, the real takes the form of the Trinity as truth. To indicate this truth, however, is not enough for her, for what is at stake in this experience is living in union with God who ex-sist in language. In this case,the “know-how” with the real become possibly consequential, even a blessing
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Cadavid, Yani Helwi Margarita. "A Colombian Nun and the Love of God and Neighbour : The Spiritual Path of María de Jesús (1690s-1776)." Thesis, Uppsala universitet, Missionsvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296111.
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María de Jesús (1690s-1776) was a white-veiled Discalced Carmelite nun of the San José convent in Santa Fe de Bogotá, founded in 1606. She professed in the year 1714, and her spiritual journal was printed in a chronicle about the convent in the 1940s. The aim of this study is to examine the love of God and of neighbour, as expressed in the spiritual journal of María de Jesús. In this study I will proceed from the understanding of love as charity. In Christian thought God Himself is love, and its source. Charity, the third, and greatest, of the theological virtues, is a state of being in and responding to God’s love and favour. This way of loving consists in loving God wholeheartedly and loving our neighbour as ourselves. Included in loving our neighbour are acts related to his or her spiritual benefit and salvation. These are all present themes in María de Jesús’ text, but my aim is to examine how she incorporates these themes in her spiritual testimony by analyzing the imagery she uses, and the affective language in her spiritual journal. I will also seek to understand her way of writing by analyzing her text against the background of the tradition of women’s spiritual writings. Being a Discalced Carmelite, it will also be interesting to discover the Teresian presence in María de Jesus’ text, i.e. the influence of her predecessor and the reformer of the order, Teresa of Ávila (1515- 1582). I suggest that this can be noticed in certain rhetorical techniques. I also aim to examine if there are any similarities and differences in their expressions of love of God and of neighbour.
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Avila, Alex. "THE BRONX COCKED BACK AND SMOKING MULTIFARIOUS PROSE PERFORMANCE." CSUSB ScholarWorks, 2016. https://scholarworks.lib.csusb.edu/etd/394.
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The Bronx Cocked Back And Smoking is a collection of multifarious prose performances recounting the historical, personal, social, political and cultural constructs of a city birthed by violence. This body of work is accompanied by video, audio, photography, and theatre performance texts. St. Mary’s Housing project, in the Bronx, is the foundation where most of this literary work takes place. The modern day Griot (storyteller) is a Poet, guiding his audience through the social inequalities and disparities that plague St. Mary’s community. The Poet shares personal traumatic insights while simultaneously utilizing writing as a form of survival to the conditions of the Bronx. This multi-platform performance highlights the metaphorical and physical concerns with the cycle of violence. This question is answered through the Poet’s choice by selecting the pen over the gun.
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"A comparative study of the writings of St Teresa of Avila and Mirabai on their understanding and experience of the path to union with God." Thesis, 2009. http://hdl.handle.net/10413/622.
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This study is a comparative exploration of the mystical spirituality of two 16th century women, Mirabai of Rajasthan and Teresa of Avila. However different their contexts, these two women shared many commonalities. They were born into well-educated families, and very early felt a calling to God and a religious life. Perhaps most profoundly, their journeys toward union with God was spirituality enacted as subversion of traditional societal roles ascribed for women of their generation and their places. To explore the mystical spirituality of these two women is to offer a lens through which to view the distinctive ways in which each and every religion has developed, precisely in a period when globalization threatens to homogenize all traditions. Moreover, to explore the spirituality of Mira and Teresa is to illumine ways in which diverse traditions may be in mutually enriching dialogue. It is also to affirm that the transformative possibilities embodied by these women in their own traditions can catalyze transformations in many generations and places.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
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Perez, Carlos Santiago. "Spirituality, discernment and tradition in Ignatius Loyola, Teresa of Avila and John of the Cross." Thesis, 1992. http://hdl.handle.net/1911/13673.
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This thesis examines the process of discernment as described by three Spanish Catholic mystics of the sixteenth century: Ignatius Loyola (1492-1556), Teresa of Avila (1515-1582), and John of the Cross (1542-1591). Discernment refers to the process of distinguishing those things which are of God from those which are not. This thesis demonstrates that all three of these mystics had specific criteria by which they evaluated their mystical experiences to determine whether or not they were from God, shows that there are important commonalities between their discernment criteria, and argues that these criteria in large part derive from their social and historical setting.
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Howells, Edward William. "Mystical consciousness and the mystical self in John of the Cross and Teresa of Avila /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9943078.
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Soughers, Tara K. "Friendship with the Saints: A Practical Theological Reading of Teresa of Avila as a Spiritual Companion." Thesis, 2013. https://hdl.handle.net/2144/8471.
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This dissertation is a practical theology study of spiritual companionship with the saints, working with Teresa of Avila as a case study. Teresa’s writing reflects a robust understanding and practice of spiritual companionship with saints. While contemporary literature on spiritual companionship exists and the notion of friendship with saints can be found in some theological works on the communion of saints, practical theology studies that attend to the rich potential and theological meaning of friendship with saints have been lacking. This dissertation seeks to fill that gap, arguing that the relationship of saints to contemporary Christians is one of companionship within the communion of saints. This allows saints to serve as spiritual companions to contemporary Christians in ways that are analogous to contemporary personal relationships of spiritual companionship.
This is an interdisciplinary study, working across disciplines of practical theology and spirituality studies while deeply engaging historical studies. Due to the importance of historical context in spirituality studies and concerns with issues of appropriation, the practical theology methodology is modified, strengthening the historical theology movement. The dissertation provides a textual and historical-contextual analysis of Teresa of Avila’s understandings and practices of friendship, including friendship with the saints. Current literature on spiritual companionship is explored and brought into a mutually critical dialogue with Teresa’s own descriptions—demonstrating common themes of journey and intimacy, affirmation and challenge, and personal transformation and growth in relationship with God. These themes are placed in dialogue with two contemporary understandings of the communion of saints, Anglican theological reflections based on liturgical practice and Elizabeth Johnson’s systematic treatment, yielding a model for companionship with saints that is grounded in norms of mutuality, deep knowledge, mutually critical dialogue, and living with differences. These norms suggest personal practices of companionship as well as contemplative pedagogical techniques for teaching the saints in an academic setting
The dissertation thus presents a practical theology study of spiritual companionship with the saints, rooted in a deep historical-contextual dialogue with Teresa of Avila. It seeks also to demonstrate the value of increased attention to historical studies in practical theology methodology.
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(7874012), Ana Maria Carvajal Jaramillo. "NEITHER DECEIVED, NOR DECEIVER: TERESA OF AVILA AND THE RHETORIC OF DECEPTION IN EARLY MODERN SPAIN." Thesis, 2019.
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As a woman who claimed to experienced supernatural phenomena, such as spiritual visions and raptures, Teresa of Ávila had to face accusations of deception while confronting her own doubts of being self-deceived. Both religious authorities and visionary women in sixteenth-century Spain used the idea of deception to either dictate or challenge the dominant religious discourse. Ultimately, Teresa succeed at convincing ecclesial powers of the legitimacy of her experiences, a mandatory step for her canonization. Other visionaries were not as successful, and I analyze whether Teresa’s rhetorical strategies played a role in ensuring her effective defense of the authenticity of her visions.
This analysis of Teresa of Ávila as a visionary woman who felt the need to confront the problem of deception questions the usefulness of the traditional interpretation of visionary women as either deceivers or deceived. I argue that deception has traditionally functioned as a tool of sociopolitical marginalization, and that rulers of public discourse have ignored or dismissed the voices of visionary women. This work indicates the urgency of including their stories in the larger discussion on the credibility of women’s accounts of their own life experiences.
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Chen, Hao. "Value of Rain Gardens in Winnipeg: The Ecole St. Avila Rain Garden Case Study." 2012. http://hdl.handle.net/1993/8097.
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With rising concern about flooding and water pollution in the Red River and particularly in Lakes Manitoba and Winnipeg in recent years, building rain gardens in cities may become one solution with considerable potential for improving water quality. The literature illustrated the many benefits that can be provided by a rain garden system, not only aesthetically pleasing gardens with educational and biodiversity values, but they also can reduce storm water pollution and flooding in downstream water bodies.
In order to address questions of public understanding and perceptions of their usefulness so as to better promote future implementation, the study examined social feedback about rain gardens through a survey at Ecole St Avila, an elementary school in Winnipeg. The findings from the survey indicated that the largest obstacles for rain garden development are funding and the lack of knowledge by the public.
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Ventura, Diana. "The unheard voices of people with disabilities: practical theology in conversation with the spiritualities of Julian of Norwich and Teresa of Avila." Thesis, 2016. https://hdl.handle.net/2144/16325.
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This practical theological study draws on the theological method of Don S. Browning to implement a mutually critical correlation between the everyday experiences of people with disabilities depicted in six case study narratives and selected texts of two mystical authors, Julian of Norwich and Teresa of Avila. The study brings to light the harsh everyday reality of living with a physical disability, articulates disability as a practice, and outlines the operative effective history of the United States associated with physical disability. This operative history has long kept the harsh reality of embodied vulnerability hidden from view and thus has contributed to the marginalization of people with disabilities. The critical dialogue between the narratives of persons with disabilities and the selected mystical texts provides a new hermeneutical lens through which to read mystical theology and reveals insights into embodiment and marginalization that bear implications for spirituality studies, disability studies, and practical theology.
This dissertation argues that scholars in disability studies neglect embodied vulnerability when they define disability only as a social construction. Chapter One proposes that disability is both a social construction and a biological reality. The next chapter illustrates that people with disabilities still experience existential absurdity and that predominant norms in the United States (however unconscious) continue to try to conceal or avoid the negative effects of embodied difference. The study then analyzes the themes of embodiment and marginalization in the mystical theologies of Julian of Norwich and Teresa of Avila. Chapter Three reveals that Julian’s relational conception of the Trinity and God’s immanence in the humblest of needs offer ways to establish dignity for people with disabilities. Chapter Four shows that mystical prayer provides impetus for Teresa’s work as a social reformer, which challenges sixteenth century Spain to welcome conversos and value women. The final chapter shows that the mutually critical conversation offers a starting point for building theological constructs of embodied spirituality to respond to the avoidance of embodied vulnerability and the challenges of living with physical disability.
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Němcová, Karolína. "Duchovní vedení v životě sv. Terezie z Avily." Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-370777.
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Diplomová práce "Duchovní vedení v životě sv. Terezie z Avily" má za cíl poukázat na místo duchovního vedení v životě této světice a její vztah k duchovním vůdcům. Nejdříve se stručně zabýváme poznatky o jejím životě a dobou, do které své charisma přinesla. Dále se věnuje duchovnímu vedení obecně a různým dilematům, na které v této době můžeme narazit. Největší část se však zaobírá duchovním vedením v životě světice. Tato mystička na své duchovní cestě považovala duchovní vedení za velmi důležitou a nezbytnou složku života a i její texty obsahují celou řadu pastoračních doporučení, jak má toto vedení probíhat.
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Vietri, Christopher Daniel. "The journey to God through the spirituality of Teresa of Ávila (1515-1582)." Diss., 2007. http://hdl.handle.net/10500/1690.
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This study sets out to determine whether Teresa of Ávila's spirituality, especially her treatise, The Interior Castle, can still provide an appropriate guide for the journey to God in the world of the 21st century. This remarkable book offers a particularly unique contribution to Christian literature. To accomplish this goal, a study of the nature of Christian Spirituality is undertaken, followed by a brief history of Christian spirituality. This provides a backdrop for an examination of the historical setting against which the Interior Castle was written. The study then explores the seven mansions of the Interior Castle to gain an understanding of the journey to God and examines some of the most important and recurring themes in the book. The stages and forms of prayer which are central to the Interior Castle are discussed and the mystical experiences of the 'dark night of the spirit' and union with God are analysed. Lastly, the findings are evaluated to ascertain whether Teresa's writings are still relevant in this contemporary era for those embarking upon the journey towards God.Christian Spirituality, Church History and Missiology
M. Th. (Christian Spirituality)
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Álvarez-Vélez, Bety. "Santa Teresa de Jesús y la melancolía : un estudio sobre la enfermedad melancólica en los escritos teresianos." Thèse, 2016. http://hdl.handle.net/1866/19081.
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Religieuse, fondatrice, mystique, docteure de l’Église catholique, et auteur de textes autobiographiques, doctrinaux, épistolaires et poétiques, Sainte Thérèse d’Avila (1515-1582) est l’une des personnalités majeures de la littérature mystique du Siècle d’Or espagnol. Profondément observatrice de la nature humaine, elle a écrit avec une simplicité profonde sur la maladie mélancolique, un trouble des humeurs qui a vraiment affecté la société de cette époque attirant l’intérêt des médecins, philosophes et religieux.
Ce mémoire examine à la lumière d’une perspective interdisciplinaire le traitement de la mélancolie dans la littérature thérésienne dans le cadre des idées exposées dans les textes Vida (1562-65), Las moradas (1577) et Fundaciones (1573-1582), appuyées de cas concrets décrits dans les lettres de Thérèse et le livre Procesos de beatificación y canonización de Santa Teresa de Jesús.
La première partie expose un survol sur certains traits de la mélancolie conçus dans la pensée occidentale antique et médiévale ainsi que ses influences reformulées par la société espagnole des XVIe et XVIIe siècles. Ensuite, il est proposé un dialogue entre Thérèse et le discours de plusieurs textes médicaux, suivi des rapports complémentaires entre ses déclarations et quelques œuvres ascétiques et mystiques d’autres auteurs catholiques de cette période.
La deuxième partie fournit l’analyse des mots clés utilisés par l’écrivaine pour décrire la mélancolie ainsi que des considérations naturelles et préternaturelles autour de cette maladie. Finalement, ce travail présente la systématisation de ses causes, symptômes et souffrances, types de mélancoliques et formes de traitement.Religious, founder, mystic, doctor of the Catholic Church, Teresa of Avila (1515-1582) was a relevant figure during the Spanish Golden Age. Her writings include autobiographical, doctrinal, epistolary and poetic texts. Being a deep observer of human nature, Teresa wrote with deep simplicity about melancholy which was a disease caused by a humor’s disorder that greatly affected society at that time. This fact drew the attention of physicians, philosophers and religious authors. This Master’s thesis examines the treatment of melancholy in Teresa’s literature from an interdisciplinary perspective in the framework of the ideas exposed in Vida (1562-65), Las moradas (1577) and Fundaciones (1573-1582), complemented by some cases described in her letters and in the book Procesos de beatificación y canonización de Santa Teresa de Jesús. The first part exposes a general overview of certain features of melancholy according to the ancient and medieval Western thought, as well as its influences, which were reformulated by the Spanish society during 16th and 17th centuries. Afterwards, this study proposes a dialogue between Teresa and some medical writing’s discourse, followed by complementary connections between her statements and some ascetic and mystical works of other catholic authors of this time. The second part provides an analysis of the keywords used by the writer for describing melancholy as well as some natural and preternatural considerations about this illness. Finally, this work presents a systematization of its causes, symptoms and sufferings, types of melancholic persons and healing treatment variations.
Religiosa, fundadora, mística, doctora de la Iglesia Católica y autora de textos autobiográficos, doctrinales, epistolares y poéticos, Santa Teresa de Jesús (1515-1582) fue una de las personalidades más sobresalientes del Siglo de Oro. Siendo una gran observadora de la naturaleza humana, escribió con simplicidad profunda sobre la enfermedad melancólica, un trastorno humoral que afectaba seriamente la sociedad de su tiempo y atrajo la atención de médicos, filósofos y religiosos. Esta memoria examina a través de una perspectiva interdisciplinaria el tratamiento de la melancolía en la literatura teresiana en el marco de las ideas expuestas en Vida (1562-65), Las moradas (1577) y Fundaciones (1573-1582), complementados por algunos casos concretos descritos en sus cartas y en el libro Procesos de beatificación y canonización de Santa Teresa de Jesús. La primera parte expone un panorama sobre ciertos rasgos de la melancolía según el pensamiento antiguo y medieval así como sus influencias reformuladas por la sociedad española de los siglos XVI y XVII. Posteriormente, este estudio propone un diálogo entre Teresa y el discurso de varios textos médicos, seguido de las relaciones de complementariedad entre sus afirmaciones y algunas obras ascéticas y místicas de otros autores católicos de ese periodo. La segunda parte plantea un análisis de palabras clave utilizadas por la escritora para describir la melancolía, así como algunas consideraciones naturales y preternaturales respecto a esta enfermedad. Finalmente, este trabajo presenta una sistematización acerca de las causas, síntomas y padecimientos, tipos de melancólicos y formas de tratamiento.