In this doctoral thesis, The Spirituality and Mysticism of Nature in the Early Franciscan Tradition, I have begun with an attempt to clarify the notions of spirituality and mysticism. The former, was seen as an approach to God embodied in outlook, practice and lifestyle, and the latter, mysticism, was defined as a felt awareness and knowledge of the presence of God. My hypothesis is that nature played a very important part in both the spirituality and mysticism of Saint Francis of Assisi, and in the spirituality of the movement he founded. In a systematic attempt to investigate my theme, I began with a study of the chief places associated with Francis. They present a kind of mirror of his soul and reveal, I believe, a good deal about his outlook and way of living. They tend to be remote and solitary places, often high in the mountains or near water, often desolate and harsh and usually beautiful, and what was later to become known as `romantic'. I turned then to the world of nature, beginning with the celestial bodies, sun, moon and the stars, and the elements of the sub-lunar world. The world of living things, fruits and flowers, animals, wild beasts and tame, fish and birds was examined. Nearly all the evidence here came from that collection of Franciscan stories and anecdotes which forms one of the great treasuries of stories in world literature. The fourth chapter was devoted to the poetry of Francis, above all to the Praises of God and The Canticle of the Creatures. After examining the circumstances of its composition, I took the stanzas one by one and examined them in the light of what they reveal of Francis spirituality and mysticism. The purpose of chapter five was to gather the fruits of my research and evaluate the hypothesis I proposed. I concluded that Francis, incorporated nature into his spirituality and mysticism in a very original way. I hold that Francis was a great nature mystic, and that his nature spirituality is still full of vigor and potential for the future. / Christian Spirituality, Church History and Missiology / (D.Th. (Christian Spirituality))

Pour respecter les droits d'auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels et audio-visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal / L’église du couvent de Louriçal présente un ensemble de trente-quatre panneaux d’azulejos constituant quatre cycles (la Passion du Christ, la vie de saint François d’Assise, la Vierge Marie et la vie de sainte Claire) attribués à l’atelier de Valentim de Almeida (1692-1779). Ces œuvres n’ont jamais fait objet d’une étude détaillée. Notre mémoire porte sur les quatre cycles mentionnés et vise à démontrer, dans un premier moment, comment ces cycles s’articulent entre eux. En second lieu, il définira le lien qui existe entre ces panneaux et les traditions iconographiques et historiographiques franciscaines au Portugal. Le point essentiel de notre problématique est de déterminer comment ce revêtement de céramique surpasse les fonctions décoratives et pédagogiques pour s’articuler avec d’autres éléments artistiques (peinture, sculpture et architecture). Le résultat permettra d’interpréter la narration inscrite dans ce monument et de constater sa cohérence avec la sensibilité de l’époque du roi Jean V et son articulation avec l’affirmation de l’ordre franciscain dans la première moitié du 18e siècle. Cependant, d’autres questions se posent. Généralement le peintre d’azulejos n’est pas un créateur. Alors quelles sources d’inspiration a-t-il utilisées? L’artiste de Louriçal a-t-il utilisé des gravures? Dans ce cas, les gravures ont-elles été source d’inspiration ou seulement des objets de copie? La glorification de l’Eucharistie est omniprésente. Comment peut-on l’expliquer dans ce monument du 18e siècle, dans un contexte qui semble vivre encore intensément l’esprit de Trente et de la Contre-Réforme? En complément et de manière non exhaustive, nous présenterons quelques notes sur la vie de la fondatrice de la congrégation, sœur Maria do Lado, et sur l’histoire du couvent de Louriçal. / The convent of Louriçal’s church owns thirty-four panels of ceramic tile works (azulejos) representing four iconographic cycles (the passion of Christ, the Virgin Mary, the lives of Saint Francis of Assisi and Saint Clare). The creation of these panels is attributed to Valentim de Almeida (1692-1779). These art works have never before been studied. This thesis aims to demonstrate how these four cycles are articulated among themselves. It also defines the link with the iconography and the historiography of Franciscan tradition in Portugal. Our main purpose is to determine how these azulejos go beyond the decorative and pedagogical functions to link themselves with other artistic elements (painting, sculpture and architecture). This study will allow us to interpret the sequence of events described in the narratives and to ascertain its coherence to the sensibility of King John V period and as well to the spirit of the Franciscan order during the first half of the 18th Century. It is known that a ceramic painter is not usually a creator hence, what was his inspiration? Was the artist of Louriçal inspired by engravings? If so, were these engravings source of inspiration or mere models for copying? How can we explain the ubiquitous glorification of the Eucharist in this 18th Century monument in a context that intensely breathes the Council of Trent spirit and the Catholic Reformation? A non-exhaustive counterpart presents notes on the life of Sister Maria do Lado the founder of the congregation and on the history of the Louriçal convent.

A presente dissertação tem por objetivo estudar um comentário bíblico do franciscano Pedro de João Olivi (ca.1248-1298), intitulado Lectura super Matthaeum (leitura ou comentário sobre Mateus), capítulo 16, visando compreender os métodos interpretativos de análise adotados por esse franciscano, bem como os assuntos tratados, tais como a visão que nutria a respeito da Igreja de Roma, as críticas que fez sobre os rumos da Ordem Franciscana e a doutrina do pleno poder papal. Nesse sentido, buscamos identificar se essa doutrina aparece, e como aparece, em nossa fonte principal de estudo, discorrendo de que forma suas ideias contribuíram para abalar as estruturas eclesiásticas, além de verificar em que medida as teses por ele desenvolvidas levaram a uma real necessidade de se reformular a plenitudo potestatis papalis. / The goal masters dissertation is the analysis of Franciscan Peter John Olivis biblical comment named Lectura super Matthaeum (comment under Matthew), chapter 16. We propose to understand the method of interpretation and analysis adopted by Olivi, as well as his themes, like his perspectives about the Church of Rome, his criticism about the Franciscan Order, and the absolute papal governments doctrine. For, we search to identify if that doctrine appears and how it happens in our main source of study, and to show by which means his ideas contributed to put in check the ecclesiastical structure. We propose, also, to verify by which manner the thesis developed by Olivi conducted to a real need of reformulation of the plenitudo potestatis papalis.

O objetivo desta tese é analisar a concepção de poder no reinado do rei Luís IX (1214-1270), sob a perspectiva do serviço, de acordo com os escritos franciscanos. O governo de Luís IX representou o apogeu das monarquias regionais, o fortalecimento dos reinos locais e a ligação com a Igreja. Assim, a pesquisa baseia-se em documentos produzidos no século XIII: os sermões produzidos pelo frei Boaventura de Bagnoregio (1217-1274) e pelo frei Eustáquio de Arras (1266(?)-1291(?)). Além disso, utilizamos um ofício litúrgico produzido em Paris por um franciscano anônimo, no século XIV. Tomamos como premissa a devoção de Luís IX e sua grande proximidade com a Ordem Franciscana. Esses dois franciscanos remetem a duas concepções complementares de poder. Entendido como modelo pastoral pela teologia política medieval, o governo dos homens baseava-se na concepção de serviço, associada a Luís IX para a construção do modelo do rei franciscano. / The main goal of this thesis is to investigate the conception of power during Louis 9th (1214-1270) regime, on the perspective of the ministry, and according to the Franciscan texts. Louis 9th government represented the apogee of the local monarchies, the strengthening of the independent kingdoms, and the connection between them and the Church. For, the research is based on sources written in the 13th century: those are the sermons of Saint Bonaventure of Bagnoregio (1217-1274) and Eustache d´Arras (ca.1266-ca.1291). Besides, weve been served of a liturgical officium appeared in Paris, in the 14th century, written by an anonymous friar. We part of the assumption of Louis devotion, as well as his closeness towards the Franciscan Order. These two friars represent two complementary conceptions of power. Known as a pastoral model by the medieval Political Theology, the men´s government was seat in a ministry way, bounded to Louis 9thin order to elaborate the Franciscan rex.

Submitted by Angela Maria de Oliveira (amolivei@uepg.br) on 2018-06-28T14:23:51Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Danila Castilho.pdf: 1336786 bytes, checksum: a60fd536dac5cbfbfd92810038330ca2 (MD5) / Made available in DSpace on 2018-06-28T14:23:51Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Danila Castilho.pdf: 1336786 bytes, checksum: a60fd536dac5cbfbfd92810038330ca2 (MD5) Previous issue date: 2018-03-26 / Fundação Araucária de Apoio ao Desenvolvimento Científico e Tecnológico do Paraná / Em 1967, após retornar de um período de estudos na Itália, frei Eurico de Mello, um frade capuchinho, deu início a uma nova experiência de movimento jovem em Ponta Grossa-PR, ligado a Ordem Franciscana Secular (OFS), a Juventude Franciscana (JUFRA). A partir desse grupo, frei Eurico construiu uma estrutura e metodologia, tendo como base a Teoria da Organização Humana, proposta por Antônio Rubbo Müller, e o Movimento de Criatividade Comunitária, proposto por Waldemar de Gregori. A experiência da JUFRA ponta-grossense foi escolhida como modelo a ser implantado em todo o Brasil. O período de 1970 a 1980 é o recorte temporal foco deste trabalho, marcado pelas decisões do Concílio Vaticano II e pelo surgimento de novos movimentos jovens. Busca-se compreender como a identidade franciscana da JUFRA foi idealizada pelo frei Eurico e como os jufristas a compreenderam. Para isso, a dissertação apresenta uma reflexão a partir de parte da bibliografia produzida acerca do Concílio Vaticano II, uma análise dos documentos e materiais de formação da JUFRA, mas também uma biografia do frei, a história da instituição do movimento e a compreensão da identidade franciscana dos jufristas pelos documentos e narrativas orais acessadas. Pela análise documental, se percebeu que o ideal de identidade franciscana do movimento Juventude Franciscana, idealizado pelo frei Eurico, pretendia que os jovens desenvolvessem o engajamento nas comunidades paroquiais e na sociedade, maturidade de consciência e autonomia, traçando metas de vida pelo equilíbrio de suas personalidades. A identidade franciscana foi compreendida pelos entrevistados como um estilo de vida baseado no despojamento, na alegria, no engajamento nas comunidades, na organização e na maturidade de consciência. Portanto, tais compreensões convergiram com aquelas presentes nos documentos analisados, mostrando que foram muito marcantes os aprendizados no movimento para os entrevistados. / In 1967, after returning from a period of studies in Italy, Fray Eurico de Mello a Capuchin Friar initiated a new experience of youth movement in Ponta Grossa-PR, linked to OrdemFranciscana Secular (OFS), Juventude Franciscana (JUFRA). From this group, Fray Eurico built a structure and methodology having as basis the Theory of Human Organization proposed by AntônioRubbo Müller and the Movement of Community Creativity proposed by Waldemar de Gregori. The experience of JUFRA in Ponta Grossa was chosen as model to be implemented throughout Brazil. The period of 1970 to 1980 is the temporal cut focused in this piece of work, characterized by decisions made by Second Vatican Council and by the rise of new youth movements. It is tried to understand how Fray Eurico idealized the Franciscan identity of JUFRA and how the “jufristas” understood it. In order to reach it, the thesis presents a reflection made from part of a bibliography produced about the Second Vatican Council, an analysis of the documents and materials of the formation of JUFRA, and a biography of the fray, the history of the institution of the movement and the comprehension of the Franciscan identity of the “jufristas” according to the documents and oral narratives accessed. In accordance with the documents analyzed it was noted that the ideal of the Franciscan identity of the Juventude Franciscana movement idealized by Fray Eurico intended that the young people developed the engagement in the parochial communities and in the society, maturity of consciousness and autonomy, setting life goals through the balance of their personalities. The interviewees understood the Franciscan identity as a lifestyle based on the stripping, joy, engagement to the community, in the organization and in the maturity of consciousness. Such understandings therefore converged with those present in the documents analyzed, showing that the learning opportunities were very strong in the movement for the interviewees.

A presente dissertação tem por objetivo estudar um comentário bíblico do franciscano Pedro de João Olivi (ca.1248-1298), intitulado Lectura super Matthaeum (leitura ou comentário sobre Mateus), capítulo 16, visando compreender os métodos interpretativos de análise adotados por esse franciscano, bem como os assuntos tratados, tais como a visão que nutria a respeito da Igreja de Roma, as críticas que fez sobre os rumos da Ordem Franciscana e a doutrina do pleno poder papal. Nesse sentido, buscamos identificar se essa doutrina aparece, e como aparece, em nossa fonte principal de estudo, discorrendo de que forma suas ideias contribuíram para abalar as estruturas eclesiásticas, além de verificar em que medida as teses por ele desenvolvidas levaram a uma real necessidade de se reformular a plenitudo potestatis papalis. / The goal masters dissertation is the analysis of Franciscan Peter John Olivis biblical comment named Lectura super Matthaeum (comment under Matthew), chapter 16. We propose to understand the method of interpretation and analysis adopted by Olivi, as well as his themes, like his perspectives about the Church of Rome, his criticism about the Franciscan Order, and the absolute papal governments doctrine. For, we search to identify if that doctrine appears and how it happens in our main source of study, and to show by which means his ideas contributed to put in check the ecclesiastical structure. We propose, also, to verify by which manner the thesis developed by Olivi conducted to a real need of reformulation of the plenitudo potestatis papalis.

O objetivo desta tese é analisar a concepção de poder no reinado do rei Luís IX (1214-1270), sob a perspectiva do serviço, de acordo com os escritos franciscanos. O governo de Luís IX representou o apogeu das monarquias regionais, o fortalecimento dos reinos locais e a ligação com a Igreja. Assim, a pesquisa baseia-se em documentos produzidos no século XIII: os sermões produzidos pelo frei Boaventura de Bagnoregio (1217-1274) e pelo frei Eustáquio de Arras (1266(?)-1291(?)). Além disso, utilizamos um ofício litúrgico produzido em Paris por um franciscano anônimo, no século XIV. Tomamos como premissa a devoção de Luís IX e sua grande proximidade com a Ordem Franciscana. Esses dois franciscanos remetem a duas concepções complementares de poder. Entendido como modelo pastoral pela teologia política medieval, o governo dos homens baseava-se na concepção de serviço, associada a Luís IX para a construção do modelo do rei franciscano. / The main goal of this thesis is to investigate the conception of power during Louis 9th (1214-1270) regime, on the perspective of the ministry, and according to the Franciscan texts. Louis 9th government represented the apogee of the local monarchies, the strengthening of the independent kingdoms, and the connection between them and the Church. For, the research is based on sources written in the 13th century: those are the sermons of Saint Bonaventure of Bagnoregio (1217-1274) and Eustache d´Arras (ca.1266-ca.1291). Besides, weve been served of a liturgical officium appeared in Paris, in the 14th century, written by an anonymous friar. We part of the assumption of Louis devotion, as well as his closeness towards the Franciscan Order. These two friars represent two complementary conceptions of power. Known as a pastoral model by the medieval Political Theology, the men´s government was seat in a ministry way, bounded to Louis 9thin order to elaborate the Franciscan rex.

Throughout the colonial period of Mexican history, cloistered nuns wrote spiritual journals at the request of their confessors. These documents were read and scrutinized, not only by the confessors, but also by others in the hierarchy of their Orders. They are important sources of study for historians in that they provide a window into the religious culture of the times and the spiritual mentality of their authors. This thesis will examine one such record, discovered in a collection of volumes at the Historical Franciscan Archive of Michoacán in Celaya, Mexico. The diary covers eleven months of 1751 in the life of a Franciscan nun -- believed to be María de Jesús Felipa who kept such records over a period of more than twenty years. María de Jesús Felipa was a visionary who experienced occasional ecstatic states. Through her contacts with the spiritual world, she pursued her own salvation and that of those most specifically in her charge: members of her own community -- the convent of San Juan de la Penitencia in Mexico City -- and the souls in purgatory. These encounters propelled her into different frames of time and space -- moving her into the past and the future, and transporting her to bucolic and horrific locations. Her diary ascribes meaning to these encounters by tying them to her life and her relationships within the convent. Her diary of 1751 also indicates that this spiritual activity and the records she kept brought her to the attention of the Inquisition. The thesis argues that, because of its cohesiveness of thought and consistency of focus, the diary effectively casts its record keeper as author of her own life story. A close reading reveals the inner thoughts and perceptions of a distinct personality. Her first-person account also reflects the character of Christianity, the impact of post-Tridentine reforms and difficulties in the governance of convents in eighteenth-century New Spain. Although always arduous and often unpleasant, writing provided Sor Maria with an opportunity to establish her integrity, exercise control, and justify her thoughts and actions as she pursued her vocation. Writing under the supervision of a confessor, María de Jesús Felipa was her own person. In its organization and focus, her diary resolutely records a struggle for self-determination within the limits imposed by the monastic vows of obedience, chastity, poverty and enclosure.

L’église du couvent de Louriçal présente un ensemble de trente-quatre panneaux d’azulejos constituant quatre cycles (la Passion du Christ, la vie de saint François d’Assise, la Vierge Marie et la vie de sainte Claire) attribués à l’atelier de Valentim de Almeida (1692-1779). Ces œuvres n’ont jamais fait objet d’une étude détaillée. Notre mémoire porte sur les quatre cycles mentionnés et vise à démontrer, dans un premier moment, comment ces cycles s’articulent entre eux. En second lieu, il définira le lien qui existe entre ces panneaux et les traditions iconographiques et historiographiques franciscaines au Portugal. Le point essentiel de notre problématique est de déterminer comment ce revêtement de céramique surpasse les fonctions décoratives et pédagogiques pour s’articuler avec d’autres éléments artistiques (peinture, sculpture et architecture). Le résultat permettra d’interpréter la narration inscrite dans ce monument et de constater sa cohérence avec la sensibilité de l’époque du roi Jean V et son articulation avec l’affirmation de l’ordre franciscain dans la première moitié du 18e siècle. Cependant, d’autres questions se posent. Généralement le peintre d’azulejos n’est pas un créateur. Alors quelles sources d’inspiration a-t-il utilisées? L’artiste de Louriçal a-t-il utilisé des gravures? Dans ce cas, les gravures ont-elles été source d’inspiration ou seulement des objets de copie? La glorification de l’Eucharistie est omniprésente. Comment peut-on l’expliquer dans ce monument du 18e siècle, dans un contexte qui semble vivre encore intensément l’esprit de Trente et de la Contre-Réforme? En complément et de manière non exhaustive, nous présenterons quelques notes sur la vie de la fondatrice de la congrégation, sœur Maria do Lado, et sur l’histoire du couvent de Louriçal. / The convent of Louriçal’s church owns thirty-four panels of ceramic tile works (azulejos) representing four iconographic cycles (the passion of Christ, the Virgin Mary, the lives of Saint Francis of Assisi and Saint Clare). The creation of these panels is attributed to Valentim de Almeida (1692-1779). These art works have never before been studied. This thesis aims to demonstrate how these four cycles are articulated among themselves. It also defines the link with the iconography and the historiography of Franciscan tradition in Portugal. Our main purpose is to determine how these azulejos go beyond the decorative and pedagogical functions to link themselves with other artistic elements (painting, sculpture and architecture). This study will allow us to interpret the sequence of events described in the narratives and to ascertain its coherence to the sensibility of King John V period and as well to the spirit of the Franciscan order during the first half of the 18th Century. It is known that a ceramic painter is not usually a creator hence, what was his inspiration? Was the artist of Louriçal inspired by engravings? If so, were these engravings source of inspiration or mere models for copying? How can we explain the ubiquitous glorification of the Eucharist in this 18th Century monument in a context that intensely breathes the Council of Trent spirit and the Catholic Reformation? A non-exhaustive counterpart presents notes on the life of Sister Maria do Lado the founder of the congregation and on the history of the Louriçal convent. / Pour respecter les droits d'auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels et audio-visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal

No description available.