Made available in DSpace on 2016-03-15T19:48:34Z (GMT). No. of bitstreams: 1 Larissa de Macedo Raymundo.pdf: 1166838 bytes, checksum: 34ec265869df8faa06414d7da3cd5460 (MD5) Previous issue date: 2015-08-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The focus of this work is the symbology, using similes, allegories and metaphors, which Saint Teresa of Jesus used in her work, Meditaciones sobre los Cantares with a view to explain how she felt, experienced and sensed the love that God had for her and that she struggled to repay. For her, the main source for her inspiration was The Song of Songs, the "Shir Hashirim" of the Hebrews, "El Cantar de los Cantares" (in Teresa s language). In the text of Santa Teresa, she did not titled but that their editors have titled Meditaciones sobre los Cantares (SANTA TERESA, 1979, p. 333), the author described the love of God experienced as conflict (and it is perceived an influence of St. Augustine). God was felt as "missing" and experienced as desire, desire to be united to Him in body and soul. This duplicity, in turn, became a mystical love. It Teresa of Jesus is in the same line of some philosophers of antiquity, who understood love as "missing", that is, that we desire what we do not have and love for what we want (Plato, Origen and Augustine). In Meditaciones sobre los Cantares, Santa Teresa expressed their will (mystical, on the one hand, and body on the other) to find God and to be with Him in body and soul. Thus, Santa Teresa showed to be in tune with the more traditional and orthodox theology, which stated that in Christ there are two natures: fully human and fully divine (Council of Chalcedon, 451 AD). To report this desire of meeting, Teresa used symbols of The Song of Songs, expressing them and renewing them in his Meditations work on them Song, a central theme of our project. / O ponto central deste trabalho é a simbologia, usando-se de símiles, alegorias e metáforas, que Santa Teresa de Jesus usou em sua obra, Meditaciones sobre los Cantares, a fim de explicar como sentia, experimentava e intuía o amor que Deus tinha por ela e que ela se esforçava por retribuir. Para ela, a fonte privilegiada para sua inspiração estava em O Cântico dos Cânticos, o Shir Hashirim dos hebreus, El Cantar de los Cantares (na língua de Teresa). No texto de Santa Teresa, que ela não intitulou, mas que seus editores têm intitulado de Meditaciones sobre los Cantares (SANTA TERESA, 1979, p. 333), a autora descreveu o amor de Deus vivenciado como conflito (e nisso se percebe uma influência de Santo Agostinho). Deus foi sentido como falta e experimentado como desejo, desejo de se unir a Ele em corpo e alma. Essa duplicidade, por sua vez, transformou-se em amor místico. Nisso Teresa de Jesus está na mesma linha de alguns filósofos da Antiguidade, que entendiam o amor como ausência , isto é, desejo do que não temos e amor pelo que desejamos (Platão, Orígenes e Santo Agostinho). Em Meditaciones sobre los Cantares, Santa Teresa manifestou sua vontade (mística, por um lado, e corporal, por outro) de encontrar Deus e estar junto a Ele de corpo e alma. Dessa maneira, Santa Teresa mostrou estar em sintonia com a Teologia mais tradicional e ortodoxa, que afirmava que em Cristo existem as duas naturezas: completamente homem e completamente divino (Concílio de Calcedônia, 451 d.C.). Para relatar esse desejo de encontro, Teresa utilizou de símbolos de O Cântico dos Cânticos, expressando-os e renovando-os em sua obra Meditaciones sobre los Cantares, tema central de nosso projeto.

[pt] O trabalho desenvolvido nesta tese apresenta a relevância da mística teresiana e sua relação e contribuição para com a nova evangelização em sua atual estação evangelizadora, que é a transformação missionária da Igreja nos tempos atuais. A pesquisa indica que a mística teresiana atua como um forte critério de discernimento e formação para os evangelizadores com espírito. A conversão espiritual, humana e pastoral vivida por Santa Teresa de Jesus permite verificar em sua vida e obras um frescor, uma jovialidade e uma resistência de seu testemunho no tempo. Em Teresa de Jesus convergem uma sagacidade potencializada pelo Espírito Santo, assim como a presença de uma obediência filial à Igreja, contudo aberta a uma parresia que faz a missão da Igreja progredir, tornando desta forma a mística teresiana não apenas oportuna, mas necessária para a nova evangelização no atual momento da vida da Igreja. / [en] This present work developed in this thesis presents the Theresian Mystic Relevance and its contribution to the new evangelization in its contemporary evangelizing matter which is the Church s missionary transformation in our days. With the Theresian Mystic we express how it works with a great discernment criteria and as a formation to the Spirit-filled evangelizer.The human, spiritual and pastor al conversion lived by Saint Therese of Jesus allows us to verify in her life and her works a refresh, a youth spirit and a resistence which is common from her time. It converges to Therese of Jesus a sagacity potentialized by the Holy Spirit, as well as a filial obedience to the Church, in her it can be seen a parrhesia that makes the Church s mission progresses in a way it not only permits the Theresian Mystic to become so necessary but it also a more certain form of evangelization in the life of the Church today.

[pt] Este trabalho quer mostrar que a mulher Teresa de Jesus (1515-1582) ─ escritora, mística, profetisa, fundadora, reformadora, pedagoga, teóloga e doutora da Igreja ─ tem muito a dizer à mulher do século XXI. A experiência mística de Teresa é essencialmente evangélica, feminina e trabalhadora. Oferece à Igreja uma doutrina criativa sobre a oração, esta relação de amor-amizade. Teresa foi aquela que contribuiu para a mudança da maneira do pensar feminino derrubando as convenções culturais da época impostas às mulheres. Ela foi uma mulher feminista, que deslocou as relações de poder entre homens e mulheres para melhor viver o autêntico amor concreto. Para ela, graça e liberdade formam o alicerce que o ser humano encontra para viver o verdadeiro amor na entrega de si e na vivência com o outro. Ela mostra que a oração, este trato de amizade, produz esse despertar, essa autoconsciência de si mesmo. Teresa, como mistagoga, conduz o leitor a experimentar um itinerário de amor e liberdade que ela própria experimentou. / [en] This work is to show the woman Teresa de Jesus (1515-1582) - writer, mystic, prophetess, founder, reformer, pedagogue, theologian and doctor of the Church - has much to say to the woman of the 21st century. Teresa s mystical experience is essentially evangelical, feminine and hardworking. It offers the Church a creative doctrine about prayer, this relationship of love and friendship. Teresa was the one who changed the way of feminine thinking by overturning the cultural conventions of the time imposed on women. She was a feminist woman who shifts the power relations between men and women to better live the authentic concrete love. For her, grace and freedom form the foundation that the human being finds to live the true love in the surrender of self and in the experience with the other. She shows that prayer, this deal of friendship, produces this awakening, this self-awareness of oneself. Teresa, as a mystagogue, leads the reader to experience an itinerary of love and freedom tried by her own self.

[pt] A pesquisa que realizamos fundamenta-se na herança espiritual-carismática de santo Aníbal Maria Di Francia e na doutrina espiritual de santa Teresa de Jesus. Aníbal Maria, através do carisma do Rogate, consagrou sua vida a Deus por meio de uma intensa vida de oração e união a Cristo expressa na caridade em prol dos mais necessitados. Fundou o Instituto das Filhas do Divino Zelo e deu o Rogate como caminho de salvação às suas religiosas e à messe que lhes é confiada. O fundador buscou iluminação para sua vida e para a vida de seu Instituto na espiritualidade carmelita. Em muitos de seus escritos aponta para os santos carmelitas como modelo de vida espiritual e apostólica. Dentre estes, damos destaque à proximidade com santa Teresa de Jesus, doutora da Igreja. Nos escritos da santa de Ávila, Aníbal encontra aspectos que impulsionam a espiritualidade e missão do Rogate. No percurso deste trabalho evidenciamos alguns destes aspectos que incidiram na vida do fundador e que hoje incidem diretamente na vida espiritual-carismática da Filha do Divino Zelo, ressignificando e iluminando o processo de conformação a Cristo dessas religiosas. Destacamos: a oração em santa Teresa, sua profunda contemplação sobre a Sagrada Humanidade de Cristo, o Matrimônio Espiritual, a caridade como reflexo do profundo trato de Amizade com o Divino Esposo, o amor à eucaristia e a Maria. Elementos que colaboram para que a Filha do Divino Zelo esteja sempre mais unida ao Divino Esposo e com Ele possa entregar a própria vida pela salvação das almas e para que a Ele se juntem sempre mais fortes amigos. / [en] The study we carry out is based on the spiritual-charismatic heritage of Saint Hannibal Mary Di Francia and on the spiritual doctrine of Saint Teresa of Jesus. Hannibal, through the charism of Rogate, consecrated his life to God through an intense life of prayer and union with Christ expressed in charity for the most needy. He founded the Institute of the Daughters of Divine Zeal and offered the Rogate as a way of salvation to his sisters and to the duty that is entrusted to them. The founder sought enlightenment for his life and for the life of his Institute in Carmelite spirituality. In many of his writings, he demonstrates the Carmelite saints as a model of spiritual and apostolic life. Among these, we highlight the proximity to St. Teresa of Jesus, Doctor of the Church. In the writings of the Saint of Avila, Hannibal finds aspects that boost Rogate s spirituality and mission. In the course of this study, we highlight some of these aspects that influenced the life of the founder and which today directly affect the spiritual-charismatic life of the Daughter of Divine Zeal, redefining and illuminating the process of conformation to Christ of these nuns. We highlight: prayer aspects in Saint Teresa, her profound contemplation of the Sacred Humanity of Christ, the Spiritual Marriage, charity as a reflection of the profound treatment of Friendship with the Divine Spouse, the love for the Eucharist and Mary. All these listed elements have collaborated so that the Daughter of the Divine Zeal is always more united to the Divine Spouse and with Him can surrender his own life for the salvation of souls in order to allow potential friends to seek God.

Teresa of Jesus: Interior Castle Kateřina Kutarňová Diploma thesis Abstract This thesis seeks to understand the most important text of Teresa of Jesus -'Interior Castle' which is considered one of the most important books of Spanish mysticism. This understanding should be achieved by using both theological and phenomenologico- hermenutical commentaries. The main topics of this thesis are religious and mystical experience, mystical transformation and intersubjectivity. Motivated by the possibility of gaining the understanding of the text as a whole, I firstly try to present the meaning of particular chapters. The Interior Castle leads from incorrect/false understanding (of one's self, reality and God) to the right or true one. This true understanding is made possible by reaching the mystical marriage between God and man based on full and conscious living of their mutual, intersubjective relationship. The reaching of mystical intersubjectivity provides the possibility of transgressing from knowing the reality as it appears to be to knowing the reality as it is. Keywords Teresa of Jesus; Teresa of Avila; Interior Castle; Christianity; Religious Experience; Mystical Experience; Mysticism; Mystical Transformation; Intersubjectivity; Frohlich Mary; Lonergan Bernard; Ahlgren Gillian; Steinbock Anthony

This study explores how romance opens the texts of two sixteenth-century authors. The first is the autobiography, Libro de la vida, of Spanish nun, mystic, and reformer, Santa Teresa de Jésus. Amidst the narrative of her life and her instructions on how to better live the mystical life, Teresa uses the mode of romance to construct herself and God in complicated and often conflicting roles: she the wandering (sinning) knight-errant who quests towards the ideal lady, Christ; she the walled garden into which her lover enters for fleeting moments of bliss; she the passive feminine recipient of God's forceful loves; she her own black knight, her own dark forest, through which she must fight to reach the throne of the Beloved. Reading Teresa in this light underscores the ways in which she deconstructs the sublimating, transcending, and bodiless love historically directed towards the God of the Western tradition to reveal a love fraught with mutability and painful separation. As God absents himself from her, mourning assails her and causes her to wish for death, the only bower that promises perfect proximity. In this conflicted realm of mortality in which she longs for death but must continue to live, Teresa moves past her desire into a space for faith. In the second text, Edmund Spenser's The Faerie Queene, Spenser uses the capaciousness of the romance genre to express his desires for certain political, economical, and spiritual ends by constructing the Faerie Queene as a representative of Elizabeth I who in turn represents the potential for the realization of these hoped for ideals. The study focuses on one particular interchange between the Faerie Queene and the culturally-loaded icon of Arthur, and how Spenser imbues this moment with ambiguity, both posturing Arthur as the Queene's lover and her progenitor. The magical space of romance thus allows Spenser to simultaneously criticize, encourage, and praise Elizabeth, despite the inevitability that she will disappoint him. Despite disappointment, Spenser continues to strive for the temporal perfection of England, which ultimately leads him to an unyielding hope for the perfection of the immutable kingdom of heaven.

[pt] O presente trabalho defende a tese de que, nas distintas Moradas da Obra do Castelo Interior de Teresa, é possível visualizar e nominar fases do desenvolvimento humano e espiritual (diferentes graus de amor), nas quais a pessoa se encontra. Mostra a mística teresiana como alternativa para se compreender o amor de Deus e a espontânea resposta a essa gratuidade divina, experenciada e vivida, pela pessoa, na fé e na sua intensidade. As fases de desenvolvimento humano e espiritual assinalam o desabrochar da maturidade no amor que se plenifica na transcendência de si, na entrega dedicada ao serviço dos irmãos e irmãs e à sociedade em geral, gerando conversão e transformação da mesma, anúncio e continuidade dos valores propostos por Jesus Cristo. / [en] The present work defends the thesis that the different moradas of the book of the Interior Castle of Teresa of Ávila, can visualize different phases of development human and spiritual (or different degrees of love), in which a person finds himself. And at the same time, these phases can be nominated. The thesis proposes a Teresian mystic as an alternative for understanding the love of God by the person and the consequent response to this love, experienced and lived in its intensity. The development of the phases marks the way to maturity in love that deepens the transcendence of self in service to our brothers and sisters, to society in general, generating conversion and transformation of it, the announcement and the continuity of the values proposed by Jesus Christ.

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