Thesis (J.C.L.)--Catholic University of America, 1997. / Includes bibliographical references (leaves 60-64).

Thesis (J.C.L.)--Catholic University of America, 1996. / Includes bibliographical references (leaves 52-57).

A Catedral Metropolitana de Manaus - Igreja Nossa Senhora da Conceição surgiu de uma capela carmelita construída no século XVII e depois de várias reconstruções, recebeu vários acréscimos durante os anos até atingir a dimensão atual. A pesquisa arqueológica na Catedral Metropolitana de Manaus ocorreu entre os dias 15 de abril e 06 de outubro de 2002. Neste período foram realizados trabalhos no edifício, concentrados na sacristia oeste da igreja, nave central e varanda oeste. Nos jardins foram encontrados uma diversidade de materiais como, louça, vidro, ferro, provenientes em sua maioria do aterro realizado pelo prefeito Jorge Teixeira com material proveniente do, então, lixão da cidade. Já no aterro realizado no séc. XIX foram encontrados basicamente material argiloso. As evidências biológicas aparecem em todos os aterros, algumas são inerentes aos aterros, outras são resultado de atividades de insetos. O ciclo econômico da borracha contribuiu fortemente para o desenvolvimento da região e Manaus. Tanto que suas principais obras arquitetônicas e de infra-estrutura foram efetuadas durante o apogeu do ciclo da borracha. Se por um lado Manaus tinha recursos para obras como o Teatro Amazonas, por outro, faltava mão-de-obra, tanto pela pequena população como pelo atrativo dos seringais / The Cathedral of Manaus, started as a Carmelite chapel constructed in century XVII and after some reconstructions, it received some additions during the years until reaching the current dimension. The archaeological research in the Cathedral Metropolitan of Manaus occurred enters days 2002 15 and 06 of October. In this period works in the building had been carried through, concentrated in the sacristy west of the church, central ship and veranda west. In the gardens they had been found a diversity of materials as, ware, glass, iron, proceeding in its majority from I fill with earth it carried through for mayor Jorge Teixeira with material proceeding from, then, earth sanitary of the city. No longer I fill with earth carried through in XIX century had been found basically material argillaceous. The biological evidences appear in all the earth earth, some are inherent to the earth and others are resulted of activities of insects. The rubber economic cycle contributed to the development in that all region and Manaus. The city of Manaus changed, not only in this architectonic aspect, but in all segments. The progress of Manaus had a dramatic effect on the public administration

Thesis--Sorbonne. / Includes bibliographical references (p. 607-622) and index.

A Catedral Metropolitana de Manaus - Igreja Nossa Senhora da Conceição surgiu de uma capela carmelita construída no século XVII e depois de várias reconstruções, recebeu vários acréscimos durante os anos até atingir a dimensão atual. A pesquisa arqueológica na Catedral Metropolitana de Manaus ocorreu entre os dias 15 de abril e 06 de outubro de 2002. Neste período foram realizados trabalhos no edifício, concentrados na sacristia oeste da igreja, nave central e varanda oeste. Nos jardins foram encontrados uma diversidade de materiais como, louça, vidro, ferro, provenientes em sua maioria do aterro realizado pelo prefeito Jorge Teixeira com material proveniente do, então, lixão da cidade. Já no aterro realizado no séc. XIX foram encontrados basicamente material argiloso. As evidências biológicas aparecem em todos os aterros, algumas são inerentes aos aterros, outras são resultado de atividades de insetos. O ciclo econômico da borracha contribuiu fortemente para o desenvolvimento da região e Manaus. Tanto que suas principais obras arquitetônicas e de infra-estrutura foram efetuadas durante o apogeu do ciclo da borracha. Se por um lado Manaus tinha recursos para obras como o Teatro Amazonas, por outro, faltava mão-de-obra, tanto pela pequena população como pelo atrativo dos seringais / The Cathedral of Manaus, started as a Carmelite chapel constructed in century XVII and after some reconstructions, it received some additions during the years until reaching the current dimension. The archaeological research in the Cathedral Metropolitan of Manaus occurred enters days 2002 15 and 06 of October. In this period works in the building had been carried through, concentrated in the sacristy west of the church, central ship and veranda west. In the gardens they had been found a diversity of materials as, ware, glass, iron, proceeding in its majority from I fill with earth it carried through for mayor Jorge Teixeira with material proceeding from, then, earth sanitary of the city. No longer I fill with earth carried through in XIX century had been found basically material argillaceous. The biological evidences appear in all the earth earth, some are inherent to the earth and others are resulted of activities of insects. The rubber economic cycle contributed to the development in that all region and Manaus. The city of Manaus changed, not only in this architectonic aspect, but in all segments. The progress of Manaus had a dramatic effect on the public administration

Apesar das investidas da Coroa Portuguesa para restringir o poderio da Igreja ao longo da Idade Moderna, uma ação sistemática nesse sentido foi possível apenas com novas ideias do século XVIII. Durante o consulado pombalino, embasado em teorias jansenistas, febronianistas e episcopalistas, o regalismo lusitano ganhou fundamentação doutrinal que o permitiram maior força e amplitude, conhecendo então seu apogeu, tanto perante a Igreja nacional quanto a Santa Sé. Dado o poderio material, privilégios e imunidades que as tornavam arredias à desejada centralização monárquica e à submissão dos diversos corpos da Igreja, as ordens religiosas constituíram-se alvos privilegiados das políticas regalistas ora estruturadas. Apesar disso, exceto pelos jesuítas, a historiografia nacional dispensou poucas atenções à investida regalista da Coroa e de seus representantes entre as diversas províncias religiosas espalhadas pelo território colonial, limitando-se a afirmações quase sempre genéricas. Dessa forma, no presente estudo analisamos justamente as ações de enquadramento da Província de Nossa Senhora do Carmo do Rio de Janeiro de 1750 a 1808, seus sucessos e limites, passos e contrapassos. / Despite the attempts of the Portuguese Crown to restrict the power of the nacional Church throughout the Modern Age, a systematic action was only possible with the new ideas of the 18th century. During the administration of Sebastião José de Carvalho e Melo, Marquis of Pombal, based on Jansenists, Febronianists and Episcopalists theories, the Portuguese Regalism won doctrinal grounds that allowed it greater strength and breadth, reaching its heyday, both before the national Church as the Holy See. Given its opulence, privileges and immunities that made them centrifugal bodies to the desired monarchical centralization and submission of Church, religious orders constituted one of the main targets of the regalists policies then structured. Despite this, except for the Jesuits, Brazilian historiography have dismissed little attention to the Regalism of the Lusitanian Crown and its representatives among the various religious provinces throughout the colonial territory, limited to statements almost always generic. Thus, in this study we analyze precisely the actions of framework of Província de Nossa Senhora do Carmo do Rio de Janeiro, from 1750 to 1808, their successes and limits, steps and countersteps.

Apesar das investidas da Coroa Portuguesa para restringir o poderio da Igreja ao longo da Idade Moderna, uma ação sistemática nesse sentido foi possível apenas com novas ideias do século XVIII. Durante o consulado pombalino, embasado em teorias jansenistas, febronianistas e episcopalistas, o regalismo lusitano ganhou fundamentação doutrinal que o permitiram maior força e amplitude, conhecendo então seu apogeu, tanto perante a Igreja nacional quanto a Santa Sé. Dado o poderio material, privilégios e imunidades que as tornavam arredias à desejada centralização monárquica e à submissão dos diversos corpos da Igreja, as ordens religiosas constituíram-se alvos privilegiados das políticas regalistas ora estruturadas. Apesar disso, exceto pelos jesuítas, a historiografia nacional dispensou poucas atenções à investida regalista da Coroa e de seus representantes entre as diversas províncias religiosas espalhadas pelo território colonial, limitando-se a afirmações quase sempre genéricas. Dessa forma, no presente estudo analisamos justamente as ações de enquadramento da Província de Nossa Senhora do Carmo do Rio de Janeiro de 1750 a 1808, seus sucessos e limites, passos e contrapassos. / Despite the attempts of the Portuguese Crown to restrict the power of the nacional Church throughout the Modern Age, a systematic action was only possible with the new ideas of the 18th century. During the administration of Sebastião José de Carvalho e Melo, Marquis of Pombal, based on Jansenists, Febronianists and Episcopalists theories, the Portuguese Regalism won doctrinal grounds that allowed it greater strength and breadth, reaching its heyday, both before the national Church as the Holy See. Given its opulence, privileges and immunities that made them centrifugal bodies to the desired monarchical centralization and submission of Church, religious orders constituted one of the main targets of the regalists policies then structured. Despite this, except for the Jesuits, Brazilian historiography have dismissed little attention to the Regalism of the Lusitanian Crown and its representatives among the various religious provinces throughout the colonial territory, limited to statements almost always generic. Thus, in this study we analyze precisely the actions of framework of Província de Nossa Senhora do Carmo do Rio de Janeiro, from 1750 to 1808, their successes and limits, steps and countersteps.

Cette thèse d’histoire du corps porte sur les pratiques corporelles des carmélites déchaussées espagnoles et s’appuie principalement sur une relecture de leur hagiographie imprimée et manuscrite. En utilisant les outils de l’anthropologie et de la sociologique historique, nous y montrons que les regards que les religieuses posent sur leur corps et sur celui des autres sont le moteur d’un travail de la chair qui construit de manière déterminante la réputation de sainteté dont certaines peuvent jouir dans leur communauté. Leurs pratiques corporelles de prières et de mortification y sont décrites non plus seulement dans la dimension verticale de leur rapport à Dieu, mais comme le produit des relations au sein d’une communauté et la conséquence des tensions politiques et des évolutions de la société dans laquelle elle s’inscrit. Ce travail reprend le travail religieux du corps en approfondissant ses enjeux et en creusant ses contradictions et ses difficultés, en décalage avec les représentations du corps et de la sainteté en vigueur. Sont également abordées les logiques extra-religieuses qui expliquent les pratiques. Si, entre les années 1560 et le début du XVIIe siècle, l’exigence de purification personnelle recule, soumise à des contraintes contradictoires et croissantes, elle reste auréolée d’un grand prestige à la mesure des figures héroïques et pénitentes des premiers temps de la réforme de l’ordre. / This thesis mainly deals with corporal mortification as it is carried out in counter-reformation Spain convents. It is based on discalced Carmelites’ manuscript and printed lives, read with the tools of historical anthropology. The punishment of their flesh helps the nuns to comply with a common model of sanctity, both for the edification of their counterparts and for their own desire to become saints. But the vertical relationship they claim to have with God is not the only way to understand their violence. Corporal practices reflect both the interactions inside the community, the political and eschatological tensions outside of it and the evolution of Spanish society in the early modern period. The work underlines the tensions and contradictions the religious body, far more explicit when it comes to practice than when one remains focused on wide models of sanctity. It also enlightens the influence of the secular and mundane world on religious practices. Between the 1560’s and the 1640’s, mortification rises and slow down after the 1590’s, but the bloody model of the penitential body remains crucial to understand the nuns‘spirituality

Madeleine duBois de Fontaines (1578-1637) was the first French prioress of the Teresian Carmelites in France. During a period of over thirty years as a Carmelite nun, Mere Madeleine de Saint-Joseph served as mistress of novices and was elected prioress for two tenns in the Carmel of the Incarnation, faubourg St. Jacques in Paris. She established and was elected prioress of a second Parisian Cannel nt the rue Chapon; and helped to establish and stabilise the Carmels in Lyon and Tours. Madeleine de Saint-Joseph's contribution to the development ofCannclitc life and French spirituality was a significant one due to many factors. Among these were: her leadership of the Carmelite community in Paris; her association with Pierre de Berulle; her influence on the members of the French aristocracy; and her deftness at spiritual direction. Within the corpus of her writings, there is significant evidence of what may be called theistic mystical experience. An analysis of the writings of Madeleine de Saint-Joseph also indicates mystical practice and doctrine that Mere Madeleine developed during the course of her lite. The present study introduces the study and presents a survey of relevant literature written by or about Madeleine de Saint-Joseph. Secondly, it explores the notions of mystical consciousness, knowledge, experience, offers a working definition of mysticism, relating these to Lonergan's cognition theory and work on religious experience, and to the feminist critique of philosophy of religion. Thirdly, the study contextualises the life and work of Madeleine du Bois de Fontaincs within sixteenth and seventeenth century french civil and ecclesiastical society. Fourthly, it determines by theological, phenomenological, and philosophical analysis that Mere Madeleine de Saint-Joseph is a true mystic; and finally, it presents the mystical doctrine and teachings of Madeleine de Saint-Joseph within a theological context. Thereby, it is hoped that this study recognises the valuable contribution to mystical literature of this relatively unknown and unreCQgnised woman. / Christian Spirituality, Church History & Missiology / D.Th. (Christian Spirituality)

Madeleine duBois de Fontaines (1578-1637) was the first French prioress of the Teresian Carmelites in France. During a period of over thirty years as a Carmelite nun, Mere Madeleine de Saint-Joseph served as mistress of novices and was elected prioress for two tenns in the Carmel of the Incarnation, faubourg St. Jacques in Paris. She established and was elected prioress of a second Parisian Cannel nt the rue Chapon; and helped to establish and stabilise the Carmels in Lyon and Tours. Madeleine de Saint-Joseph's contribution to the development ofCannclitc life and French spirituality was a significant one due to many factors. Among these were: her leadership of the Carmelite community in Paris; her association with Pierre de Berulle; her influence on the members of the French aristocracy; and her deftness at spiritual direction. Within the corpus of her writings, there is significant evidence of what may be called theistic mystical experience. An analysis of the writings of Madeleine de Saint-Joseph also indicates mystical practice and doctrine that Mere Madeleine developed during the course of her lite. The present study introduces the study and presents a survey of relevant literature written by or about Madeleine de Saint-Joseph. Secondly, it explores the notions of mystical consciousness, knowledge, experience, offers a working definition of mysticism, relating these to Lonergan's cognition theory and work on religious experience, and to the feminist critique of philosophy of religion. Thirdly, the study contextualises the life and work of Madeleine du Bois de Fontaincs within sixteenth and seventeenth century french civil and ecclesiastical society. Fourthly, it determines by theological, phenomenological, and philosophical analysis that Mere Madeleine de Saint-Joseph is a true mystic; and finally, it presents the mystical doctrine and teachings of Madeleine de Saint-Joseph within a theological context. Thereby, it is hoped that this study recognises the valuable contribution to mystical literature of this relatively unknown and unreCQgnised woman. / Christian Spirituality, Church History and Missiology / D.Th. (Christian Spirituality)