No description available.

Made available in DSpace on 2016-08-10T11:22:02Z (GMT). No. of bitstreams: 1 FERNANDA AMELIA LEAL BORGES DUARTE.pdf: 1347807 bytes, checksum: 698c71e0e12e4f27f09a826c1f6454b0 (MD5) Previous issue date: 2016-03-21 / This dissertation shows a research of the representation of holiness and memory of St. Francis of Assisi beginning in the 13th century. The holiness attributed to the saint was built initially by the Franciscan Order between the years 1220 and 1266. At first moment, with the speech of the institutionalization of the new monastic order, its main feature was the social work focused on the urban environment with a new proposal of apostolic life of experiencing the Gospel in absolute poverty. The second stage was the proper way of life proposed by St. Francis of Assisi to follow in Christ´s footsteps in the perspective of the same absolute poverty. However, with the Franciscan fraternity, there were internal debates about the way of life in absolute poverty and also countless hagiographies that showed the saint from different perspectives on living the Gospel. The third stage was with St. Bonaventure, who aimed to put an end to discussions on extreme poverty publishing in 1266 the Greater Legend to unify the holiness of St. Francis and conduct the Franciscan Order in the Roman Curia institutional procedures. Other aspects that determined the representation of St. Francis´s holiness were the miracles of the stigmata reported in the saint s body. The Franciscan Order attributes the sanctity of "Corpus Sanctum" (Holy Body) to Francis´s body because it received Christ´s wounds. In the face of the representations, we noted by the narrations of the miracles got by the faithful on the holy grave. The main documentations sources that contributed to this research were the hagiographies: First Life of Thomas of Celano, The Greater Legend of St. Bonaventure, The Legend of the Three Companions, the Chronicles, The Regula Bullata and Regula non Bullata, and the saint´s works: Testament, Canticles and Letters. / Esta dissertação apresenta uma pesquisa sobre a construção da representação da santidade e memória de São Francisco de Assis, iniciada no século XIII. A santidade atribuída ao santo foi construída inicialmente pela Ordem Franciscana entre os anos de 1220 e 1266. No primeiro momento, com o discurso de institucionalização da nova ordem monástica, sua principal característica era o trabalho social voltado ao meio urbano, com uma nova proposta de vivenciar o Evangelho na pobreza absoluta. O segundo momento foi o próprio modo de vida proposto por São Francisco de Assis, de seguir os passos do Cristo na perspectiva desta mesma pobreza. Contudo, dentro da fraternidade franciscana, existiram debates internos sobre o modo de vida na pobreza absoluta, e inúmeras hagiografias apresentaram o santo em diferentes perspectivas na vivência do Evangelho. O terceiro momento foi no Generalato de São Boaventura, que objetivava por fim às discussões sobre a pobreza absoluta, publicando, em 1266, a Legenda Maior para unificar a santidade de São Francisco e conduzir a Ordem Franciscana nas formalidades institucionais da Cúria Romana. Outros aspectos que determinaram a representação da santidade de São Francisco foram os relatos dos milagres dos estigmas no corpo do santo. A Ordem Franciscana atribui ao corpo de Francisco a santidade de Corpo Santo , por ter recebido as chagas de Cristo. Diante das representações, observamos através das narrações os milagres recebidos pelos fiéis no túmulo do santo. As principais fontes documentais que contribuíram para esta pesquisa foram; as hagiografias: Primeira Vida de Tomás de Celano, Legenda Maior de São Boaventura, Legenda dos Três Companheiros, Crônicas, as Regras Bulada e não Bulada, e os escritos do santo, como o Testamento, Cânticos e Cartas.

This dissertation examines William of Ockham's theory of property rights in the Opus nonaginta dierum (1332) in the context of the other major Michaelist texts of the period. A corollary of the project is to examine to what extent Ockham, a theologian with no formal training in law, was able to exploit the resources of Roman and canon law to justify his theory of property rights. The first chapter outlines general methodological concerns. The second chapter describes John XXII's theory of property rights as it can be found in his major bulls of the 1320s. The subsequent chapters adopt a thematic approach. Chapters three through five analyse in turn the concepts of ius, dominium, and usus, which are hierarchically related concepts in the Michaelist texts. Chapter three examines ius in traditional legal discourse in order to provide a framework for understanding how the Michaelists employed the term; both the issue of positive and natural rights and the interaction of divine, natural, and positive law are examined. Chapter four examines dominium, here primarily understood as proprietary lordship, as it is justified in divine, natural, and positive law; the Franciscan position on the origin of private property also becomes clear. The fifth chapter deals with the Franciscan argument that usus must be understood not only in a legal sense. Franciscan use, they argue, is a rightless and legally indefensible sort of use because it lacks a connection to ius. The sixth chapter explores how the Michaelists explained that one may justly use something that is consumed through use without ever holding property rights over it, while the seventh explores the Franciscan theory of corporate rights in the face of Innocent IV's and John XXII's arguments about the supposedly fictive personality of corporations. A concluding chapter and three appendices round out the dissertation. The first appendix illustrates how Michael of Cesena adapted Bonaventure's theory of a 'fourfold community of temporal things'. The second compares the structural interrelationship of the Michaelist texts. The final appendix tabulates Ockham's use of canon and Roman law with respect to the writings of the pope and the other Michaelists.

This dissertation examines William of Ockham's theory of property rights in the Opus nonaginta dierum (1332) in the context of the other major Michaelist texts of the period. A corollary of the project is to examine to what extent Ockham, a theologian with no formal training in law, was able to exploit the resources of Roman and canon law to justify his theory of property rights. The first chapter outlines general methodological concerns. The second chapter describes John XXII's theory of property rights as it can be found in his major bulls of the 1320s. The subsequent chapters adopt a thematic approach. Chapters three through five analyse in turn the concepts of ius, dominium, and usus, which are hierarchically related concepts in the Michaelist texts. Chapter three examines ius in traditional legal discourse in order to provide a framework for understanding how the Michaelists employed the term; both the issue of positive and natural rights and the interaction of divine, natural, and positive law are examined. Chapter four examines dominium, here primarily understood as proprietary lordship, as it is justified in divine, natural, and positive law; the Franciscan position on the origin of private property also becomes clear. The fifth chapter deals with the Franciscan argument that usus must be understood not only in a legal sense. Franciscan use, they argue, is a rightless and legally indefensible sort of use because it lacks a connection to ius. The sixth chapter explores how the Michaelists explained that one may justly use something that is consumed through use without ever holding property rights over it, while the seventh explores the Franciscan theory of corporate rights in the face of Innocent IV's and John XXII's arguments about the supposedly fictive personality of corporations. A concluding chapter and three appendices round out the dissertation. The first appendix illustrates how Michael of Cesena adapted Bonaventure's theory of a 'fourfold community of temporal things'. The second compares the structural interrelationship of the Michaelist texts. The final appendix tabulates Ockham's use of canon and Roman law with respect to the writings of the pope and the other Michaelists.