Thesis (doctoral)-Universität, Hannover, 2005. / Includes bibliographical references (p. [266]-280).

Submitted by Sandra Pereira (srpereira@ufrrj.br) on 2018-05-09T16:27:54Z No. of bitstreams: 1 2010 - Vinicius Miranda Cardoso.pdf: 2390491 bytes, checksum: e41c7d30ef97dece59f6e36aba7d6b0a (MD5) / Made available in DSpace on 2018-05-09T16:27:54Z (GMT). No. of bitstreams: 1 2010 - Vinicius Miranda Cardoso.pdf: 2390491 bytes, checksum: e41c7d30ef97dece59f6e36aba7d6b0a (MD5) Previous issue date: 2010-05-07 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior, CAPES, Brasil. / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior, CAPES, Brasil. / This dissertation aims to identify, analyze and explain the foundations of Saint Sebastian?s cult as Rio de Janeiro?s city patron saint, in the way Society of Jesus has conceived, used and read, between the second half of XVIth century and the first of XVIIth. The veneration and the symbolism of that saint has assumed an ignatian form by means of actualization, adaptation and ritualizing of his representations concerned with Rio?s foundation and continuous protection. Based on Saint Ignatius Order lettering, on a narrative about a Jesuit visitation and on certain acts or poetry attributed to Jos? de Anchieta, this work intends to demonstrate how fathers of that Society turned into promoters of the declared protection furnished by that arrowed patron, represented as an eternal emblem of the city. Within the rhetoric-politicaltheological perspective that sustained the members of Society of Jesus? actuation in Portuguese America, that saint?s recordation was registered, formalized and cultivated in the city through writings and rites that were destined to the heterogeneous urban audience, proposing to that different inhabitants a clientele relationship (patrocinium) with the protector saint. The discourse propagated by Jesuits about Saint Sebastian?s supporting to Rio de Janeiro was based primordially on a relation of identity linking the saint to the city since its foundation, especially regarding to the city?s name and the memory of miraculous cases that would reveal zeal care and protection offered by the patron for Guanabara Bay?s conquest campaign, against French people and Tamoyo Indians (1565-1567). / This dissertation aims to identify, analyze and explain the foundations of Saint Sebastian?s cult as Rio de Janeiro?s city patron saint, in the way Society of Jesus has conceived, used and read, between the second half of XVIth century and the first of XVIIth. The veneration and the symbolism of that saint has assumed an ignatian form by means of actualization, adaptation and ritualizing of his representations concerned with Rio?s foundation and continuous protection. Based on Saint Ignatius Order lettering, on a narrative about a Jesuit visitation and on certain acts or poetry attributed to Jos? de Anchieta, this work intends to demonstrate how fathers of that Society turned into promoters of the declared protection furnished by that arrowed patron, represented as an eternal emblem of the city. Within the rhetoric-politicaltheological perspective that sustained the members of Society of Jesus? actuation in Portuguese America, that saint?s recordation was registered, formalized and cultivated in the city through writings and rites that were destined to the heterogeneous urban audience, proposing to that different inhabitants a clientele relationship (patrocinium) with the protector saint. The discourse propagated by Jesuits about Saint Sebastian?s supporting to Rio de Janeiro was based primordially on a relation of identity linking the saint to the city since its foundation, especially regarding to the city?s name and the memory of miraculous cases that would reveal zeal care and protection offered by the patron for Guanabara Bay?s conquest campaign, against French people and Tamoyo Indians (1565-1567). / O objetivo desta disserta??o de mestrado ? identificar, analisar e explicar os fundamentos do culto a S?o Sebasti?o como santo patrono citadino do Rio de Janeiro tal como a Companhia de Jesus o concebeu, utilizou e deu a ler, entre a segunda metade do s?culo XVI e a primeira do s?culo XVII. A venera??o e o simbolismo do santo ganharam uma forma inaciana com a atualiza??o, adequa??o e ritualiza??o de suas representa??es concernentes ? funda??o e ? prote??o perene da urbe de Est?cio de S?. Com base na correspond?ncia da ordem de Santo In?cio, na narrativa de uma visita??o jesu?tica e em certos ?autos? ou ?poesias? atribu?dos a Jos? de Anchieta, procurar-se-? demonstrar como os padres da Companhia se fizeram promotores da declarada prote??o do patrono flechado, representado como emblema perp?tuo da cidade. Inserindo-se na perspectiva ret?rico-pol?tico-teol?gica que embasava a atua??o dos padres e irm?os da Companhia na Am?rica portuguesa, a lembran?a do santo foi registrada, formalizada e cultivada na cidade atrav?s de escritos e ritos que se destinavam ao heterog?neo audit?rio citadino, propondo aos diferentes habitantes uma rela??o de clientela (patrocinium) com o santo protetor. O discurso propagado pelos jesu?tas acerca do patroc?nio de S?o Sebasti?o ao Rio de janeiro se baseava fundamentalmente na rela??o de identidade que ligava o santo ? cidade desde a funda??o, especialmente no que diz respeito ao nome da urbe e ? mem?ria de casos milagrosos que revelariam o zelo e a prote??o do padroeiro ? campanha de conquista da Guanabara, ante franceses e ?ndios Tamoio (1565-1567). / O objetivo desta disserta??o de mestrado ? identificar, analisar e explicar os fundamentos do culto a S?o Sebasti?o como santo patrono citadino do Rio de Janeiro tal como a Companhia de Jesus o concebeu, utilizou e deu a ler, entre a segunda metade do s?culo XVI e a primeira do s?culo XVII. A venera??o e o simbolismo do santo ganharam uma forma inaciana com a atualiza??o, adequa??o e ritualiza??o de suas representa??es concernentes ? funda??o e ? prote??o perene da urbe de Est?cio de S?. Com base na correspond?ncia da ordem de Santo In?cio, na narrativa de uma visita??o jesu?tica e em certos ?autos? ou ?poesias? atribu?dos a Jos? de Anchieta, procurar-se-? demonstrar como os padres da Companhia se fizeram promotores da declarada prote??o do patrono flechado, representado como emblema perp?tuo da cidade. Inserindo-se na perspectiva ret?rico-pol?tico-teol?gica que embasava a atua??o dos padres e irm?os da Companhia na Am?rica portuguesa, a lembran?a do santo foi registrada, formalizada e cultivada na cidade atrav?s de escritos e ritos que se destinavam ao heterog?neo audit?rio citadino, propondo aos diferentes habitantes uma rela??o de clientela (patrocinium) com o santo protetor. O discurso propagado pelos jesu?tas acerca do patroc?nio de S?o Sebasti?o ao Rio de janeiro se baseava fundamentalmente na rela??o de identidade que ligava o santo ? cidade desde a funda??o, especialmente no que diz respeito ao nome da urbe e ? mem?ria de casos milagrosos que revelariam o zelo e a prote??o do padroeiro ? campanha de conquista da Guanabara, ante franceses e ?ndios Tamoio (1565-1567).

This thesis examines the activity of the Jesuits in Colombia during the nineteenth century; it demonstrates how their return to the country in 1844 became a highly controversial political issue until 1884, when the national government authorized their permanent residence. The Jesuits were established in the country from 1844 to 1850, and then from 1858 to 1861. These two short sojourns generated significant debate between the Conservative and Liberal parties. The first return of the Jesuits coincided with the formation of these two parties and the debate over the separation of Church and State. It was after the Guerra de los Supremos, with the defeat of the Liberal Party and victory for the Conservative Party, that the latter passed a law on mission schools that allowed the return of the Society after its exile during colonial times. The Liberals considered the law of April 1842 to be a tactic used by the Conservatives to empower their political project, and when the Jesuits arrived in the country, the Liberal Party started a campaign against them in Congress and through the press. As the invitation for their return to New Granada had been issued by the Conservative government, Liberals considered them to be allies of the Conservatives and deserving of their political antipathy. The decrees issued regarding the return of the Jesuits clearly stated that they were to be assigned to Colegios de Misiones and Casas de Escala (Rest Residences) in mission territories. The Superior General of the order in Rome and the ecclesiastical authorities in Colombia interpreted the law as justifying the work of the Jesuits in establishing missions among the indigenous people and also in education in general. Eladio Urisarri, the official in Rome in charge of arranging the return of the Jesuits, supported this interpretation, but the latent ambiguity was a continual issue. The thesis analyses these episodes within the context of the republic’s politics and the state of the Colombian Church at the time, and examines the Jesuits’s experiences in Bogotá and the other dioceses where they were present.

TITLE: The ecclesiastical education, with focus on the jesuit education, in comparison with present school reality in czech republic AUTHOR: Michal Illich SUPERVISOR: Doc.PhDr. Miroslava Váňová, CSc. ABSTRACT: The diploma thesis entitled "The ecclesiastical education, with focus on the jesuit education, in comparison with present school reality in czech republic" presents briefly the the foundation of monasteries and monasterial schools in our territory. It introduces more in detail the Jesuit order and its apporach to education. The aim of the work is to provide a comparison between the education back then and nowadays, using a number of mutual points and the method of comparation. KEYWORDS: Jesuits - monastery - monastery schools - educational system - Jesuit theatre Powered by TCPDF (www.tcpdf.org)

Graduation thesis "Utilization of Japanese Traditions in Missionary Work: The Beginning of Evangelization in Japan" above all disserts on the first Christian missionaries in Japan and on their ways of adaptation to Japanese cultural conditions. It aims mainly at missionary work of the Jesuit missionaries in the 16th and at the beginning of the 17th century. The thesis mentions (for familiarization) an overview of spiritual traditions and religious streams. It also refers about the propagation of Christianity since the 19th century until the last few decades and outlines the relation of Christianity and traditional Japanese spiritual streams.

O objeto de investigação deste trabalho é a atuação dos missionários jesuítas junto aos reinos do Congo e de Angola durante a segunda metade do século XVI. A hipótese metodológica é que o conceito de mediação cultural (tal qual proposto por Paula Montero) pode ser útil para a leitura da documentação em questão. Dessa maneira, procura-se entrever como a atuação dos jesuítas na África Centro-Ocidental compreendeu um esforço de dupla tradução. Por um lado, os jesuítas tiveram de traduzir o referencial das missões no Congo e em Angola para o destinatário ocidental de suas cartas, valendo-se da dicotomia entre religião e civilização para justificar a suposta necessidade de aqueles povos serem sujeitos a um reto poder secular antes de poderem ser evangelizados. Por outro lado, os jesuítas também procuraram verter o que seria a religião cristã para seus interlocutores locais: argumenta-se aqui que os missionários cristãos valeram-se de uma estratégica sobreposição ortoprática com os feiticeiros do Congo e de Angola para não serem insignificantes naquele contexto. Busca-se, por fim, demonstrar que esse percurso na leitura das fontes resulta em uma definição histórico-comparativa para a religião do Congo e de Angola, próxima ao gênio do paganismo descrito por Marc Augé. / The object of this investigation are the Jesuit missions in the kingdoms of Congo and Angola during the second half of the 16th century. I argue these missionaries can be conceptually understood as mediators (as proposed by Paula Montero). Thus, I try to demonstrate how their missions comprehended a double effort of translation. On the one hand, the Jesuits had to translate the local reality to their peers in Europe. According to this perspective, the people from Congo and Angola first had to be subjected by a proper civil power in order to be converted to Christianity afterwards. On the other hand, the Jesuits also tried to translate the Christian religion to their local interlocutors. Not to be insignificant in that context, I argue the missionaries had to strategically face and be confused with the local witches. In conclusion, this reading of the sources results in a historical and comparative definition for the religion of Congo and Angola, as the characterization of the genie of paganism (as proposed by Marc Augé).

Esta tese tem como objetivo analisar os processos históricos envolvidos na criação e difusão de uma cultura urbanística lusitana, a qual se formou alinhavando e reinterpretando inúmeras referências e que as transformou continuamente ao longo dos séculos e de sua expansão territorial. Tomamos o século XVI como referência da expansão lusitana e o caso de São Paulo de Piratininga tida pela bibliografia especializada como uma excepcionalidade na história urbanística e colonial portuguesa como exemplo de alinhamento com a tradição urbanística portuguesa. Essa inserção é visível através do cotejamento da história urbana de outras cidades portuguesas (como Coimbra, Sintra, Tomar, mas, sobretudo, Lisboa). De outro lado, contempla-se o século XVIII como um momento de profundas mudanças nessa tradição urbanística e a inserção de novas mentalidades, práticas, motivadas principalmente pelo surgimento de novos movimentos (como o iluminismo) e protagonistas ou, ainda, suas novas faces (como o Estado português, em processo de centralização, de aproximação com os interesses mercantis e de medidas modernizadoras). Procura-se, por fim, demonstrar a complexidade dos processos culturais que envolvem, ao longo dos séculos, a criação e transformação das cidades, bem como a intensa circulação de ideias, pessoas, práticas entre a Europa e as Américas. / This thesis aims to analyse the historical processes involved in the creation and dissemination of a Lusitanian urban culture. Such culture was built on connecting and reinterpreting numerous references, and it has continually changed over the centuries and over its territorial expansion. We take the sixteenth century as a reference of the Portuguese expansion, and the case of São Paulo de Piratininga - taken by professional literature as an exception in urban history and Portuguese colonial experience - as an example of alignment with the Portuguese urban tradition. This connection is visible through collating the urban history of other Portuguese cities (such as Coimbra, Sintra, Tomar, but especially Lisbon). On the other hand, we look at the eighteenth century as a time of profound changes in such urban tradition. It is also a period of inclusion of new attitudes and practices, driven mainly by the emergence of new movements (such as the Enlightenment), of new protagonists or of their new faces (as the Portuguese State, which went through a process of centralization and rapprochement with the mercantile interests, and of modernizing measures). Lastly, we aim at demonstrating the complexity of cultural processes that, over the centuries, involve the creation and transformation of cities, as well as the intense flow of ideas, people, practices between Europe and the Americas.

Neste trabalho dedicamo-nos a classificar e analisar as práticas de cura utilizadas pelos jesuítas no império português durante o século XVIII. Nosso objeto de estudo foram as receitas de medicamento aviadas nas boticas dos colégios da Companhia de Jesus, procuramos traçar as linhas teoricas da medicina que influenciaram a terapeutica jesuítica para tentar entender de que modo os inacianos inseriam-se no contexto científico-cultural da época. As receitas de medicamentos circularam tanto dentro do ambito dos colégios como fora deles. Algumas destas eram secretas e adquiriram considerável prestígio junto à população pelo pronto restabelecimento da saúde. Nossas hipóteses de pesquisa são 1) os jesuítas valeram-se de práticas terapêuticas de diversas origens, 2) a Companhia de Jesus era um instituição que conhecia e aplicava as novas concepções de medicamentos; 3) as boticas dos colegios jesuíticos produziram remédios que seguiam tanto a tradição hipocratica-galência quanto os ensinamentos da Iatroquímica e da iatromecanica; 4) as boticas jesuíticas foram responsáveis pela geração de renda para os colégios. / In this paper, the healing practices used by Jesuits in the Portuguese empire during the XVIII century are classified and analyzed. For the study, medical prescriptions filled at pharmacies at Society of Jesus schools were used in an attempt to delineate theoretical medical lines that influenced Jesuit therapy in order to understand how the Ignations fit into the scientific and cultural context of the time. Medical prescriptions circulated both inside and outside of the environs of the schools. Some of them were secret and gained considerable prestige among the population due to how quickly health was restored. The research hypotheses contained herein are: 1) that Jesuits used therapeutic practices of various origins; 2) the Society of Jesus was an institution that had knowledge of and used newly created medications; 3) the pharmacies in the Jesuit schools produced medications that followed the Hippocratic-Galenic tradition as well as the teachings of iatrochemistry and iatromechanics; 4) Jesuit pharmacies were responsible for generating income for the schools.

Thesis advisor: James O'Toole / In the 1960s American Jesuit secondary school administrators struggled to resolve a profound tension within their institutions. The religious order's traditional educational aim dating back to the 1500s emphasized influence through contact with "important and public persons" in order that the Jesuits might in turn help direct cultures around the world to a more universal good. This historical foundation clashed sharply with what was emerging as the Jesuits' new emphasis on a preferential option for the poor. This dissertation argues that the greater cultural and religious changes of the 1960s posed a fundamental challenge to Catholic elite education in the United States. The competing visions of the Jesuits produced a crisis of identity, causing some Jesuit high schools either to collapse or reinvent themselves in the debate over whether Jesuit schools were for richer or for poorer Americans. The dissertation examines briefly the historical process that led to this crisis of identity, beginning with the contribution of Jesuit education to the Americanization of massive numbers of first and second-generation immigrant Catholics as they adjusted to life in America in the first half of the twentieth century. As Catholics adapted, increasingly sophisticated American Jesuit schools became instrumental in the formation of a Catholic elite, and many of the institutions found themselves among elite American schools. This elite identity was disrupted by two factors: the cultural volatility of the 1960s and the Jesuits' election of a new leader, Pedro Arrupe. While some Jesuit educators embraced Arrupe's preferential option for the poor, others feared it would undercut the traditional approach of outreach to the elite. Through a case study of one Jesuit boarding school, the dissertation seeks to expand our understanding of the impact of 1960s social change into the less-explored realms of religion and education. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.

Em 1549, os primeiros missionários cristãos chegaram ao arquipélago japonês a fim de evangelizar a população nativa. Chegaram poucos anos após os comerciantes portugueses, mas não ficaram sob sua proteção. Ao contrário destes, não ficaram apenas nas cidades portuárias, mas adentraram-se no território japonês que passava por um século de sangrentas guerras, num longo processo de unificação do território por um poder central, que só terminaria no século seguinte. Os jesuítas, ordem que manteve o monopólio da evangelização do Japão até o ano de 1593, acabaram por se envolver no complexo jogo político de então, à procura de patronos e proteção para que pudessem espalhar o Evangelho dentre a população nativa. Sem qualquer proteção garantida a maneira que encontraram para cristianizar os japoneses foi implicarem-se na política local tentando convencê-los de que o cristianismo era a verdadeira religião. A forma como se deveria dar esse processo de convencimento não foi, contudo, consenso entre os jesuítas, que acabaram se dividindo acerca do melhor método. Se de um lado o Visitador Geral das Índias Orientais, Alexandre Valignano, formulou um método inovador, denominado pelo próprio como acomodação (ou accomodattio em italiano), uma outra parcela da ordem, encabeçada pelo segundo superior da missão japonesa, Francisco Cabral, discordava, afirmando que o processo de evangelização deveria sempre priorizar os regramentos da Ordem para não correr o perigo de extraviar a mensagem. O objetivo da presente dissertação é, portanto, mapear e compreender essas duas diferentes estratégias de evangelização, tanto para a missão para a qual foi criada, no Japão, quanto para os seus agentes, os jesuítas. / In 1549, the first Christian missionaries arrived in Japan to evangelize the natives. They arrived some yearsafter the Portuguese traders, but did not stay under their protection. On the contrary, the missionaries entered the Japanese territory by their selves, while the traders stayed only in the port cities. At that time Japan was emerged in many civil wars in a period called Sengoku Jidai (the country at war). The Jesuits the denomination that hold the monopoly of the Japanese mission until 1593 saw their selves involved in a complicated political plot. As they could not count on any secular protection, they chose to look for the warlords (daimy) protection to accomplish the evangelization of the Japanese people. The only way for that was the convincement of the people that Christianity was the true religion. Nevertheless, even among the Jesuits that went to the Japanese mission, there was not a consensus about the best way to convince the Japanese to become Christians. The Visitor of the Jesuits missions in Asia, Alexandre Valignano, designed a new method called accomodatio, but some Jesuits were against it. Led by the second Superior of the Japanese mission, Francisco Cabral, they claimed that accomodatio was not the best way once it could mislead the neophytes. What they should do, in Cabrals point of view, was to follow strictly the rules of the Society of Jesus. The aim of this essay is to understand these two methods of evangelization and their meaning for both the Jesuits and the Japanese.