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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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. / 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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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. / Christian Spirituality, Church History & Missiology / M. Th. (Christian Spirituality)

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. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)

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. / New Testament / M.Th.

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. / Christian Spirituality, Church History & Missiology / D. Th. (Christian Spirituality)