Thesis (Ph. D.)--University of Michigan, 1945. / "Copyright, 1946. The Abbey Student Press. Atchison, Kansas."--T.p. verso. Includes bibliographical references (p. [123]-134).

The author's Habilitationsschrift--Ruhr-Universität Bochum. / Appendix in Latin. Includes bibliographical references (p. 17-45) and index.

Thesis (doctoral)--Universität, Regensburg, Wintersemester 1999/2000. / Includes bibliographical references (p. 773-790) and indexes.

This thesis addresses a significant, though largely unexplored, part of the Marian Counter-Reformation. Queen Mary and her ministers expected the University of Oxford's contribution to the success of their plans for the English Church to be decisive. From her letter to the University in August 1553, only weeks after her accession, in which she announced her intention of laying the foundations of her ecclesiastical policy in Oxford, the academy underwent a transformation. After decades of trauma which had left the University poor, empty and (literally, in some parts) crumbling, Mary's reign gave the University a purpose, something which had been difficult to discern since the Dissolution of the Monasteries had deprived it of a large proportion of its students and lecturers. Mary and, after November 1554, Reginald Cardinal Pole undertook an extensive programme designed to reform and restore the University, a programme which was willingly and tirelessly taken up by those sympathetic to it in the University. This had its theological, ecclesiastical, liturgical and architectural elements, each of which will be considered in this thesis. Its central claim is not just that the existing picture of Mary Tudor's Church is incomplete without the inclusion within it of the restoration of Catholicism in Oxford, but that it is in Oxford, and perhaps only there, that all the different elements of her religious policy can be seen for what they are: a consistent whole, conceived and executed with one purpose: the reintegration of the English Church into the universal Catholic body.

[pt] Esta tese tem como tema o amor, estudado como uma dentre as demais paixões, e abordado por Vieira com muita propriedade nos seus sermões. Vieira segue o pensamento aristotélico-tomista, acreditando que a paixão é boa, desde que seja regida pela razão. O orador discorre sobre os remédios do amor, sobre o conhecimento de si como forma de conhecer o amor, da contraposição do amor divino ao humano, destacando-se a questão do fino amor, reconhecida através do contraponto entre a fineza dos dois amores; sobre a correspondência amorosa, procurando dar-nos uma definição do sentimento amoroso. O orador relaciona estas questões, procurando enfatizar que o amor é o instrumento de ligação entre Deus e o homem, e que este não é um ser autônomo, já que tem a sua existência embasada no relacionamento amoroso entre o homem e Cristo. Para Vieira, o conhecimento de si significa o homem admitir a sua fragilidade e dependência de Deus. / [en] The theme of this thesis is love, studied as one among the passions, and broached by Vieira with propriety in his sermons. Vieira follows the Aristotelian- Thomist ideas, believing that passion is good, once it is ruled by reason. The preacher discourses about remedies for love, about self-awareness as means to perceive love, about the contraposition between divine and human love, highlighting question of fine love, recognized by the confrontation between the fineness of the two loves; about the loving agreement, aiming to offer a definition of loving-feeling. The preacher associates these questions, in the quest of emphasizing that love is the linking tool between God and man, and that the latter is not an autonomous being, considering that his existence is firmly set on a loving relationship between man and Christ. To Vieira, self- knowledge depends on the admittance, by man, of his fragility and his dependence upon God.

Artists creating images of demonic possession during the Roman Catholic Counter-Reformation communicated theological messages by accentuating the most famous and dramatic exorcisms. This project proposes an interpretive structure, called cultural theatrics, for analyzing these works. Brian Levack’s theory of cultural performance provides the framework from which cultural theatrics develops. Levack’s cultural performance includes the demoniac and the exorcist as participants in religious dramas who act in a way that their religious communities expected them to act. However, this thesis proposes that images of possession and exorcism (rather than the historical events of alleged possession and exorcism themselves) are more appropriate subject matter for studying the theatricality of possession because artists held the interpretative leverage of conveying theological messages through depictions of exorcisms. This research shows how the artist, patron, and learned advisor mobilize cultural theatrics in images of demonic possession.

Au lendemain du concile de Trente, le Carême, quarante jours de pénitence et de méditation, devint le cycle liturgique le plus important pour l’Église catholique. On prêchait davantage à ce moment et on s’adressait aux fidèles pour les instruire, réprouver leurs mœurs et aborder de nombreuses controverses théologiques. À Séville, depuis 1586, la prédication de Carême envisageait un projet de réforme moral posant les bases d’un modèle de « société confessionnelle ». À partir de l’analyse de 117 sermons de Carême et d’une documentation hétérogène (visites pastorales, libros de despachos, correspondance, récits de missions, biographies de religieux, histoires ecclésiastiques…), nous étudions la façon dont la prédication de Carême a contribué au développement d’une spiritualité hétérodoxe, qui a mis à l’épreuve les objectifs fixés par la Contre-Réforme. / After the Council of Trent, Lent—forty days of penitence and meditation—became the most important liturgical cycle for the Catholic Church. The faithful began to receive more instruction, which intended to teach them, reprimand them for their mores, and address numerous theological controversies. Starting in 1586, Lent preaching in Seville attempted to enat a project of moral reform that would lay the foundations of a “confessional society model”. Here, an analysis of 117 Lent sermons and heterogeneous sources (e.g., pastoral visits, libros de despachos, correspondence, mission narratives, biographies of religious figures, church histories) addresses the ways in which Lent preaching contributed to the development of a heterodox spirituality that challenged the goals set by the Counter-Reformation

My research uses my painting practice as an experimental and investigative tool to test the capacity of practical aesthetics to generate similar or analogous experiences to the non-dualist reception aesthetics of certain key examples of post-Tridentine (1563) Catholic Counter-Reformation devotional imagery, particularly, The Ecstasy of St. Theresa (1647-1652) by Gian Lorenzo Bernini and the Incarnation (1596-1600) by El Greco. I apply an interpretative method to the development of Christian imagery within painting in the post-Reformation period and its relationship to the economic system of modern capitalism and the Enlightenment aesthetic of the sublime. My research aims to see what, if any, meanings and experiences, which, I believe, were present in the affective aesthetics of certain Counter-Reformation imagery can, through the contemporary aesthetics of my painting practice, be reconstructed or re-generated again as similar experience to those original pre-Enlightenment non-dualist meanings and experiences. The experience I aim to generate in my paintings is an affective and experiential narrative of presence, - Eliot's 'unity of thought, feeling and action', which I argue is found in the meaning and experience of those key Christian devotional images.

Made available in DSpace on 2016-04-27T16:34:02Z (GMT). No. of bitstreams: 1 Marcos Roberto de Faria.pdf: 3715845 bytes, checksum: 516d184084b0f851a575311d8f6ba893 (MD5) Previous issue date: 2009-12-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Going deep into the discussion concerning the Jesuit practical in the Province of Brazil in the end of 16th century and beginning of the 17th is the main concern of this thesis. In this way, initially, the beddings of the named Counter-Reformation and the vigilance devices that it put in scene were rescued, in order to offer to the reader the historical conditionings that run through the activity of the ignatians in the period. After that, it is resorted the named theological-political beddings of the Jesuit proceeding way . In such a way, it is pointed the conversion trajectory of the founder of the Order, Ignacio de Loyola, the foundation bull of the Society of Jesus, the text of the Spiritual Exercises and the historical fundamentation of the practices of Jesuit correspondence production. Thus, this research points out the production of such documents at their times. However, the axis of the thesis is presented from Chapter III, when the jesuit activity at the Colony is discussed through a little explored documentation, researched at the Archivum Romanum Societatis Iesu in Rome, allowing to the reader knowing the practical of the ignatians in the Province of Brazil. Such practice, in my opinion, was permeated by conflicts and negotiations that were established among the priests, the natives, the colonists and the direction of the Order in Rome. Therefore, speaking about the place of the Jesuit in the colonial society, it becomes necessary to discuss such conflicts and negotiations. Thus, the research detaches the place so contested by Rome and the colonial society of the Jesuit as administrator of the villages. In my opinion, the origin of the conflicts is in the involvement of the priests in secular questions , principally in the treatment with the natives in the villages. The intention here, however, was to instigate the reader to a new perspective related to the performance of the Jesuits in the Colony, basically because the source researched in this thesis is, to a great extent, unknown and of difficult access for the Brazilian researchers. Without presenting finished conclusions, the current research wanted to establish a few more questions about who was and what motivated the men of black who lived at the land of the parrots in the beginning of our settling / Aprofundar a discussão acerca da prática jesuítica na Província do Brasil no final do século XVI e início do XVII é a preocupação primeira desta tese. Nesse caminho, resgatam-se, inicialmente, os fundamentos da chamada Contra-Reforma e os instrumentos de vigilância que ela pôs em cena, a fim de oferecer ao leitor as condicionantes históricas que perpassaram a atividade dos inacianos no período. Em seguida, recorre-se ao que chamo fundamentos teológico-políticos do modo de proceder jesuítico . Para tanto, destaca-se a trajetória de conversão do fundador da Ordem, Inácio de Loyola, a Bula de criação da Companhia de Jesus, o texto dos Exercícios espirituais e a fundamentação histórica da prática da produção da correspondência jesuítica. Assim, o presente trabalho situa em seu tempo a produção de tais documentos. Contudo, o cerne da tese apresenta-se a partir do Capítulo III, quando se discute a atividade jesuítica na Colônia por meio de uma documentação muito pouco explorada, pesquisada no Archivum Romanum Societatis Iesu em Roma, permitindo ao leitor conhecer a prática dos inacianos na Província do Brasil. Tal prática, a meu ver, foi permeada por conflitos e negociações que se estabeleceram entre os padres, os nativos, os colonos e a direção da Ordem em Roma. Portanto, para falar do lugar do jesuíta na sociedade colonial, torna-se necessário discutir tais conflitos e negociações. Por conseguinte, o trabalho destaca o lugar bastante contestado por Roma e pela sociedade colonial do jesuíta como administrador das aldeias. No meu entender, a origem dos conflitos está no envolvimento dos padres em questões temporais , sobretudo no trato com os nativos nas aldeias. A intenção aqui, entretanto, foi instigar o leitor a uma nova perspectiva com relação à atuação dos jesuítas na Colônia, fundamentalmente porque a fonte de que se faz uso nesta tese é, em grande parte, inédita e de difícil acesso para os pesquisadores brasileiros. Sem apresentar conclusões acabadas, o presente trabalho quis colocar um pouco mais de interrogações sobre quem eram e o que movia os homens de preto que viveram na terra dos papagaios no início da nossa colonização

Enquanto na dita Idade Média se erguiam igrejas com planta predominantemente em cruz latina, a partir do chamado Renascimento se encontram nos principais tratados, como os de Leon Battista Alberti (1452) e Sebastiano Serlio (Livro V, 1547), o elogio à perfeição das plantas circulares. Tem sido consenso na historiografia que a censura à construção das igrejas centralizadas e o retorno às formas basilicais foi defendido pelo Concílio de Trento, que teria traçado diretrizes que orientariam o projeto para a matriz romana dos jesuítas, a igreja de Il Gesù (1568). Este trabalho, tendo por objeto a análise do conjunto de igrejas e oratórios construídos em planta longitudinal em Roma, após o Grande Saque de 1527 e nas décadas que antecederam o projeto de Vignola para a casa-mãe jesuíta, se propõe a atenuar tal mito e a demarcar as noções e os princípios que nortearam a construção de tais edifícios sagrados. / While in Middle Ages churches were conceived predominantly in a latin cross plan, the Renaissance brought treaties, such as the one from Leon Battista Alberti (1452) and the other from Sebatiano Serlio (book V, 1547), which praise the perfection of circular plan. It has been consensus in historiography that the return to basilical forms, as advocated by the Council of Trent, is inaugurated with the construction of Il Gesù (1568). This essay, which aims to analyze the set of Roman churches and oratories built in longitudinal plan after de Sack of Rome in 1527 and in the decades that preceded Vignola\'s project to the Jesuit House Church, proposes to mitigate such myth and to investigate the notions and principles that guided the construction of such worship buildings.