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Thèse (Ph.D.)--Université de Montréal, 1998. / Includes bibliographical references (p. 398-408). Also available on the Interenet. MODE OF ACCESS via web browser by entering the following URL: http://www.nlc-bnc.ca/obj/s4/f2/dsk2/tape15/PQDD_0014/NQ35647.pdf

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Thesis advisor: Brian D. Robinette / The proliferation in recent decades of “stewardship model” approaches for developing a theology of creation, which places human beings at the center of the cosmos as caretakers or managers of the divine oikos, is the result of an intentional effort to correct overtly problematic “dominion model” approaches that have contributed both to reifying a sense of human sovereignty and the resulting environmental degradation. However, the first part of this dissertation argues that the stewardship model of creation actually operates under many of the same problematic presuppositions as the dominion model, and therefore does not offer a correction but rather a tacit re-inscription of the very same pitfalls. After close consideration and analysis of the stewardship model, this dissertation identifies scriptural, theological, and philosophical sources to support the adoption of a “kinship” or “community of creation” model. Drawing on postcolonial theorists and theologians as key critical and constructive interlocutors, this project then proposes the concept of “planetarity” as a framework for conceiving of the relationship between human and other-than-human creation, as well as the relationship between the whole of creation and the Creator, in a new way. This theoretical framework invites a theological supplément, which, this dissertation argues, is found best in the writings of the medieval Franciscan tradition. Several distinctive characteristics of the Franciscan theological tradition offer key constructive contributions. Among these themes are the foundational sense of the interrelatedness, mutuality, and intended harmony of creation within the early spiritual texts and later Franciscan theological and philosophical writings; John Duns Scotus’s distinctive principle of individuation; the alternative appropriation of Peter John Olivi’s category of usus pauper for use in navigating the tension between creation’s intrinsic and instrumental value; and the application of a Franciscan understanding of the virtue of pietas as a proposal for environmental praxis. The result is what can be called a postcolonial Franciscan theology of creation imagined in terms of planetarity as reconceived in a theological key. It is a constructive and non-anthropocentric response to the need for a new conceptualization of the doctrine of creation. / Thesis (PhD) — Boston College, 2016. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis (M.A.)--Catholic Theological Union of Chicago, 1996. / Vita. Includes bibliographical references (leaves [57]-58).

The most important religious order in the later medieval and early modern kingdom of Castile was without any doubt that of the Order of Friars Minor. To date, however, historians have devoted remarkably little attention to the history of the Franciscans and the significant contributions which they made to the spiritual and social life of the period. Moreover, such studies as there are tend to concentrate on either traditional hagiographical themes or matters related to the history of ecclesiastical politics. This thesis attempts to study the growth, popularity, and spirituality of the Franciscans within the context of the social and political trends of the period. The first half is about patronage, the role played by the friars in the Durango heresy, the phenomenon of the Illuminists, and the growth of anti-semitism. The second half is particularly devoted to the female religious, who have been almost entirely ignored, or treated perfunctorily as handmaidens to the dominant males. Numerically of great importance as members of the Second and Third Orders, of the Order of the Immaculate Conception, and as beatas, this thesis analyses their financial problems and organisation, their dowries and social background, their demography, and their fascinating spiritual experiences. The chronological period covered runs from c.1640 to c.1560, and the second half tends to focus, but not exclusively, on female religious in Cordoba and Toledo.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1996. / Includes abstract dn vita. Includes bibliographical references (leaves 284-292).