Submitted by Erika Demachki (erikademachki@gmail.com) on 2015-02-13T16:42:33Z No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Erika Demachki (erikademachki@gmail.com) on 2015-02-13T16:49:22Z (GMT) No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-02-13T16:49:22Z (GMT). No. of bitstreams: 2 Dissertação - Daiany Sousa Macelai de Oliveira Gomes - 2009.pdf: 736727 bytes, checksum: 3d861ab18d43b7fe60aa48b8db9973d5 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2009-01-30 / Extremely marked by the elements of the previous Inquisition, the Spanish Inquisition arises as a joint of influences and conducts of the first one, but reflects, at the same time, specific elements that differs it from the medieval practice. The subject of the dissertation summarizes itself in the perception of the similarities and differences in the Spanish Inquisition conduct in relation to the medieval one following the analysis of the Inquisitor Manual from Nicolau Eymerich and its analysis by Francisco de La Penã in a comparative methodology. At first sight we show the history context to the production of the Inquisitor Manual and its legal content. Later we will try to take in structural context of the Spanish Inquisition and its specific elements in Peña’s context. Finally we will detach some chances at the Court’s action concerning the Inquisition rituals proceedings based on Peña’s analysis. / Profundamente marcada pelos elementos da Inquisição anterior, a Inquisição espanhola apresenta-se como um crisol de influências e condutas da primeira, porém reflete, ao mesmo tempo, especificidades que a distancia da prática medieval. O tema dessa dissertação resume-se na percepção das semelhanças e diferenças na conduta da Inquisição espanhola em relação à medieval, a partir da análise do Manual dos Inquisidores de Nicolau Eymerich e sua releitura por Francisco de La Peña em uma metodologia comparativa. Num primeiro momento, apresentaremos o contexto histórico para a produção do Manual dos Inquisidores de Nicolau Eymerich e o seu teor jurídico. Posteriormente, buscaremos compreender o contexto de estruturação da Inquisição espanhola e suas especificidades no contexto de Francisco de La Peña. Por fim, destacaremos algumas mudanças na postura do Tribunal acerca dos ritos e procedimentos processuais da Inquisição a partir da releitura de Peña.

This study will use Pelhisson’s account of the Toulouse inquisition of 1230-1238 as a case study into the causes of the inquisition, the mindset of the Dominicans who carried it out, and the institutionalization of the inquisition process.

My dissertation explores the parodic Biblical language employed by medieval and early modern staged heretics. The plays' coupling of parody and heresy forges ideological connections between the two, as when they disrupt authorized, orthodox models of the Word, as both the Scriptures and the Host. My Introduction addresses the theological controversies over the relationship between language and meaning that arise from Lollard, Catholic, and Protestant heresies. Chapter two analyzes how, in the Chester cycle, Antichrist's theological and verbal dissents are eerily similar to orthodox models. That framework forces the audience to depend on the context of the heretic's words and deeds, rather than the words and deeds themselves, to interpret meaning. Chapter three examines Mankind's construction of orthodox and parodic registers of language and its mapping of Mankind's fall and ascent through his transition from one register to the other. Chapter four addresses how the Croxton Play of the Sacrament defends the doctrine of the Real Presence by aligning the transformative power of the consecratory words with the transformative power of believers' confessions at conversion, wherein both enact a transubstantiation. Chapter five argues that John Bale's Three Laws relies on the dichotomy of the letter and the spirit to characterize his parodic Catholic vices as legalistic adherents to the Word and his Protestant heroes as spiritually-enlightened believers. Chapter six analyzes how Falstaff's Puritan parody, in the Henry IV plays, locates meaning in the audience rather than the speaker, particularly through dramatic irony, equivocation, and allusions. Lastly, chapter seven examines how, in Marlowe's Doctor Faustus, the spectrum of orthodox and parodic language use collapses into Faustus's idiom, and I contend that Faustus's heresy is ultimately his indecision. My conclusion ultimately finds that the univocity between language and meaning is a specious construction, and, collectively, these texts demonstrate that language may be a marker but not a maker of meaning.

Our perception of the Holy Grail is, for the most part, the result of orthodox views that have dominated literary interpretation. However, the first appearance of the Holy Grail in literature does not conform to the orthodox rules and traditions. In fact, the narrative of Perceval is filled with evidence that points to a very different form of Christianity, one that would have been considered heretical at the time that Chrétien de Troyes was writing it. The twelfth century in France is often called the "Golden Age" of heresies. As Manichaeism and Bogolism swept through the country, they gave birth to a new heresy, that of Catharism. A defining factor shared by these three heresies is dualism, a belief in two gods, one being good and the other evil. These beliefs can all be traced to early Christianity and to groups who believed that they were the true followers of Christ. This study seeks to look at evidence of these beliefs in Perceval, while showing at the same time the implausibility of an orthodox interpretation. Research for this study extends to the beginnings of Christianity, more specifically to Gnostic beliefs. It also looks at other religious influences in France in the eleventh and twelfth centuries, and at the Cathars. It examines what little we know about Chrétien de Troyes and the likelihood that he was influenced by heretical beliefs. In conclusion, it offers a new perspective on the Grail narrative and the mystery that surrounds Chrétien's famously unfinished work. Through exploration of knowledge, the treatment of women, and the famous "grail" scene, we demonstrate the prevalence of Gnostic influences, and how these influences were likely to occur at the time. Although the true essence of the Grail may always remain a mystery, this study offers an "unorthodox" outlook on what has become a predominantly "orthodox" symbol.

Submitted by Celso Magalhaes (celsomagalhaes@ufrrj.br) on 2017-05-30T16:52:41Z No. of bitstreams: 1 2016 - Jo?o Guilherme Lisb?a Rangel.pdf: 1203136 bytes, checksum: 2e2bcf0c63342a558fa64e340c1ae2b4 (MD5) / Made available in DSpace on 2017-05-30T16:52:41Z (GMT). No. of bitstreams: 1 2016 - Jo?o Guilherme Lisb?a Rangel.pdf: 1203136 bytes, checksum: 2e2bcf0c63342a558fa64e340c1ae2b4 (MD5) Previous issue date: 2016-06-13 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / This paper aims at analyzing the cases of heresy found in the Golden Legend, which was compiled by Jacobus de Voragine. This collection of hagiographies was compiled in the second half of the thirteenth century and it was extremely successful back then. Over a thousand manuscripts in Latin and several translations to vernacular languages confirm its success. The objective of our research was to demonstrate that heresy is not a minor theme in the Golden Legend. First, we identified the texts in which cases of heresy were mentioned. Then, we came to the conclusion that this theme is major not because of its many occurrences, but due to the circumstances in which theses cases were cited - circumstances involving the Dominican Order fighting heresies (especially Catharism), preaching and writing History / A presente disserta??o analisa os casos de heresia na Legenda ?urea, obra do dominicano Jacopo de Varazze. Datada da segunda metade do s?culo XIII, esta obra gozou de profundo sucesso em sua ?poca como atestam mais de mil manuscritos latinos, bem como as tradu??es para l?nguas vern?culas. O objetivo deste trabalho foi demonstrar que a heresia n?o ? um tema menor na Legenda ?urea e isto foi feito, primeiramente, a partir da identifica??o de passagens que fazem refer?ncia aos casos de heresia. Demonstramos que a abrang?ncia do tema n?o se verifica apenas por suas recorr?ncias na fonte, mas, principalmente, pelos momentos em que aparecia na documenta??o, muito pr?ximos ao cerne da atua??o pastoral dominicana a que Jacopo de Varazze estava ligado de forma destacada: 1) as passagens relativas ao combate ?s heresias (especialmente a c?tara); 2) a prega??o; 3) a escrita da hist?ria.

The presented Master theses deals with the issues related to the existence and activities of the Non-Catholics and the Non-Christians in the 16th Century Italy. Using the comparative approach, it studies the spreading of the ideas of Reformation and their reception by the local population. It deals also with the social structure of the sympathizers of the Non-Catholical confessions. In the case of Non-Christians it deals mainly with the change of the attitude towards them in the selected time period. For the comparation was chosen the majority of important Italian States of the selected period - Tuscany, The Republic of Genoa, The Kingdom of Naples and the Kingdom of Sicily, The Duchy of Milan, The Duchy of Savoy, The Republic of Venice and the Papal state. On the bases of the chosen comparative approach and the study of relevant historical sources and specialised literature, this Master theses provides both the analysis of the common features of the activity of the Non-Catholics and the Non-Christians in the studied area, as the regional differences. Keywords: Heresy, Non-Catholics, Italy, 16th Century, Non-Christians

This thesis extends recent scholarly interest in the practical processes of Late Antique Roman law and on the integration of the episcopate into Roman power structures in the fourth century, the first century of imperial patronage of Christian communities. It confirms the "minimalist" model of Roman governance and provides a non-medieval example of the persecution of minorities as a contingent effect of competing claims to authority. This thesis argues that fourth-century elite Roman men disputing episcopal status via the Roman courts led to a transformation of episcopal polity, and that this development has been obscured by a subsequent paradigm shift in the norms concerning episcopal use of Roman law towards the end of that century. This paradigm shift identified by this thesis has three important aspects:1. With the change in imperial dynasty from the Valentinians to Theodosians, imperial favour moved from non-Nicene to Nicene bishops. Disparity of access to imperial favour during the fourth century required Nicene-identified bishops to invent tools to succeed in spite of their poor position. After the Theodosian-Nicene takeover, the Nicene-identified bishops retained these tools while also inheriting the legal framework that the non-Nicene bishops had crafted during their mid-century period of patronage.2. The power structures through which imperial favour was granted also changed. The typical fourth-century use of Roman law to resolve inter-episcopal disputes was different from that which would become established as a more enduring precedent in the Theodosian era. 3. The episcopal rhetoric used in claiming imperial favour changed from a focus on affirming one's own privilege to a focus on the proscription of others. The terminology of orthodox versus heretical is significant but must be understood as relational: even once heretics were proscribed by law, orthodoxy remained a status granted by the emperor. The methodology of this thesis argues for the importance of interpreting the relevant fourth-century sources in the context of their own time and norms, rather than in the light of the significantly different fifth-century practice as previous scholarship has done. This thesis first discusses two case studies before the paradigm shift: in Chapter One, Athanasius of Alexandria, as an example typical of the fourth century, and in Chapter Two, Priscillian of Avila, as an example at the cusp of the transition in the 380s who still demonstrates conformance with earlier practice. The thesis then describes the transition to the Theodosian-Nicene mode with an extended focus on Ambrose of Milan. Chapter Three shows Ambrose, contemporary with Priscillian, refusing to engage with existing episcopal legal practices and inventing a new strategy to survive the threat of Roman law. Chapter Four shows how Ambrose further refined this strategy in other conflicts and in doing so created a new place for bishops within the power structures of the Roman Empire.

The purpose of the study is to present a valid definition of how the struggle against the Cathars was portrayed in papal propaganda between 1179-1236. This is seen as important because of the contradictory state of research and deserves an answer. One line in the research field claims it was a genocide, another claims it was not and another line claims that the whole idea of a genocide definition in this struggle is anachronistic. This study seeks to explore how this struggle against the Cathars could be explained in its time as well as an explanation for our time.   The results shows that the main goal was to defend the Church and its unity, one sub goal was to convert and to offer opportunities for renunciation, and another sub goal was annihilation. The sources admit that both an eradication of the view if self and of the collective group were a general line. The Cathars could make an apology, if they did they escaped death. The study claims it was not a genocide because of this. But an intention was eradication. This is seen as a tenable historical definition. It´s an example of religious persecution in it´s most violent form.  The study further claims that the organization and planning were systematic in order to accomplish the goals. There are some aspects of these results that indicate that new knowledge has been presented. The society was characterized by religious intolerance, the actions of the papacy must be seen in this context.

No description available.

Le transcendantalisme est un mouvement religieux, philosophique, littéraire et social qui peut être envisagé comme le pendant américain du romantisme européen. Cette « nouvelle philosophie », pour reprendre l’expression des commentateurs de l’époque, a soulevé l’indignation de nombreux pasteurs et théologiens orthodoxes. Pourtant, la réaction contre le transcendantalisme n’a fait l’objet d’aucune étude systématique ou substantielle. Les historiens du mouvement s’étant essentiellement concentrés sur la description et l’analyse des idées transcendantalistes dans leur contexte théologique et intellectuel, les réactions indignées contre la nouvelle philosophie ont été reléguées au rang de faire-valoir et les argumentaires des quelques contempteurs connus du transcendantalisme ont souvent été tronqués ou simplifiés. Notre étude doit permettre de faire émerger, dans toute sa complexité, la critique conservatrice longtemps négligée par la recherche universitaire. Ce travail interroge également le rapport des idées théologiques et philosophiques propres au transcendantalisme avec leur contexte sociopolitique afin de mieux comprendre les peurs des conservateurs de tous bords qui voyaient dans la nouvelle philosophie une menace à la fois pour le christianisme mais aussi, plus généralement, pour l’ordre intellectuel et social établi. Le travail sur les déterminants de la controverse, axé sur les deux dénominations les plus actives durant la polémique, vise quant à lui, d’une part, à tracer les contours des mentalités des critiques du transcendantalisme et à expliquer les motivations les poussant à intervenir dans la polémique transcendantaliste. / Transcendentalism is a religious, philosophical, literary and social movement which can be viewed as the American counterpart of the European Romantic Movement. This “new philosophy”, to use the expression of the contemporary commentators, outraged many orthodox pastors and theologians. However, the reaction against transcendentalism has never really been the object of any substantial and systematic study. Indeed, historians of the movement have concentrated almost exclusively on the description and analysis of the transcendentalists’ ideas in their theological and intellectual context. Consequently, indignant reactions against the new philosophy have been used mainly as a counterpoint to the transcendentalists’ radical new ideas and the few known opponents of transcendentalism have been quoted only in their most intolerant and strident moments.This study puts the conservatives’ criticisms, which have long been neglected by academic research, center stage. It also questions the link between the transcendentalists’ theological and philosophical ideas and their sociopolitical context so as to better understand conservative fears that the new philosophy might be a threat not only to Christianity but, more generally, to the established intellectual and social order. As for the work on the determinants of the controversy, which is focused on the two denominations most active during the dispute, it aims at tracing the contours of the conservatives’ mentalities and at explaining the motivations driving them to participate in the transcendentalist controversy.