Boston University. University Professors Program Senior theses. / 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. / 2031-01-02

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.

Thesis (Ph.D.)--Boston University / This study defends the hypothesis that Franciscan legends and myth themes, based on historical incidents, constitute significant Christian heritage, expressed at deep pre-conscious levels, and are therefore appropriate and valuable educational materials, relevant to the development of the spiritual personality, and useful in Church School curricula. Legend and myth are defined, classified, and evaluated as to their meaning in the educative process. The unconscious use of myth as symbol in the emotional development of the person is explored with special reference to Franciscan material, which contains such typical myth themes as the paradisiacal state, the hero figure, nature stories, and creation legend [TRUNCATED]

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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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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. / PhD (Dogmatics), North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, 2015

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. / PhD (Dogmatics), North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, 2015

Friar Francisco Pareja represented the pinnacle of the achievement for the Franciscans in Florida during the Spanish colonial period. But who were the Franciscans? Why were they, and Friar Pareja in particular, so successful as missionaries? The bulk of the writing done thus far on the mission system in Florida has concentrated on retelling the lost story of the native peoples who once inhabited the land. The impact of the missions and the Spanish colony weighed heavily on native cultures and the Franciscans role in this has been discussed. However, little has been said about the religious order itself, and the Order of Friars minor is the focus of this manuscript. Research for this manuscript was conducted at several sites, in particular at the St. Augustine Historical Society and the P. K. Yonge Library at the University of Florida. In both microfilm and in reprints there exists in these locations several of the letters and other documents that were copied from the Archivo General de los Indias in Seville. Also, other writings and documents have been collected in journals and other sources accessible through the internet. Friar Pareja's Confesionario in 1613 was the earliest example of a Native American language translated into a European one. This feat was accomplished by a member of a religious order of the Roman Catholic Church, one that was dedicated to a principle that did not always fall in line with that of the Spanish colonial government. While the Franciscans did aid in cultural destruction, their dedication to their Faith should not be overlooked. Friar Pareja's Confesionario was just one example of the Friars' trust in God aiding them in making a lasting impact on Florida's past.