Tesis para optar al grado de Doctor en Historia menciÓN etnohistoria / El sacerdote Francisco de Ávila (Cuzco 1573?, Lima 1647) es uno de los personajes emblemáticos -y algo indescifrable- de la historia colonial andina. El acento de la historiografía de la colonia media sobre este sujeto histórico ha residido fundamentalmente en su participación en las campañas itinerantes de destrucción de las idolatrías de inicios del siglo XVII, tarea que encumbró al sacerdote como una de las figuras fundamentales para la comprensión de la transformación cultural de las sociedades indígenas. Al final de su larga vida Ávila publicó apresuradamente el monumental Tratado de los evangelios (1648), extenso sermonario bilingüe (español y quechua) muy citado por pasajes en las narrativa historiográfica sobre la primera década del 1600, sin embargo esta obra póstuma ha sido omitida en el estudio de la sermonaria virreinal y en la comprensión de la dimensión política de la prédica. En la presente tesis doctoral se examina en contrapunto la carrera profesional de Ávila hasta su muerte en contrapunto con su obra póstuma para establecer las dinámicas e intersticios del catolicismo colonial en el virreinato del Perú, las que articulan religión, política y cultura. Se examina la escritura política de Ávila como miembro de una élite letrada que percibía el gobierno terreno y el eterno de manera equivalente, de modo que el poder en la sociedad colonial no sólo se expresó en reglas, proclamas y conductas de autoridades, sino también en numerosas mediaciones (entre ellas los sermones), y en intermediarios de la cultura colonial, como los predicadores. / The priest Francisco de Ávila (Cuzco 1573?, Lima 1647) is one of the emblematic (and indecipherable) characters of the Andean colonial history. The emphasis of the historiography of the middle colony on this historical subject has resided fundamentally in its participation at the beginning of the 17th century in the itinerant campaigns of destruction of the indigenous idolatries. This task elevated the priest as a fundamental figure to understand the cultural transformation of indigenous societies. At the end of his long life Avila hurriedly published the monumentalTratado de los evangelios (1648), bilingual sermon (spanish and quechua) very cited by the historiography on the first decade of 1600. However, this posthumous work has been omitted in the study of the viceregal sermon and in the understanding of the political dimension of the preaching. In the present doctoral thesis, Ávila's professional career and posthumous work are examined in counterpoint to establish the dynamics and interstices between religion, politics and culture of colonial Catholicism in the Viceroyalty of Peru. The political writing of Ávila is examined as a member of an elite from the premise that power manifested itself not only in rules, proclamations and behaviors of authorities. Colonial power also flowed in numerous mediations (such as sermons) and in intermediaries of colonial culture (such as preachers). / Diciembre 2019

Thesis advisor: André Brouillette / Thesis advisor: Colleen Griffith / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

No description available.

[pt] Publicado no bojo da escalada repressiva da ditadura militar em 1969, Código de Minas e poesia anterior de Affonso Ávila combina a vivacidade da linguagem poética de vanguarda com o jogo semântico e crítico da tradição barroca. O livro tem por objetivo explícito desvelar os substratos da ideologia retrógrada de seu tempo. Nesse sentido, sua poesia se volta para um modo de criação artística calcado numa profícua reflexão sobre a história e a política. Nos seus versos, os fragmentos residuários da sociedade mineira, barroca e contemporânea, encontram-se como imagens justapostas de mundos em crise abertos à rememoração libertadora. Nesse esquema, o passado possui uma dimensão política de inacabamento sendo reatualizado através de procedimentos estéticos de articulação entre a dimensão literária e histórica. Ao acompanharmos a trajetória intelectual desse poeta de vanguarda, os projetos e os diálogos de que participou, procuramos construir procedimentos de leitura e interpretação da sua poesia que permitam compreender os fundamentos do seu projeto crítico/literário. / [en] Published during the wave of escalation in the repression by the military dictatorship in 1969, Affonso Avila s Código de Minas and poesia anterior combines the vividness of vanguard poetic language with the semantic and critical play of the Baroque tradition. The purpose of the book is to uncover the substrates of the retrograde ideology of its time. In this sense, his poetry turns to a mode of artistic creation based on a fruitful reflection on history and politics. In his verses, the residuary fragments of mining society, baroque and contemporary, are seen as juxtaposed images of worlds in crisis open to the liberating remembrance. In this scheme, the past has a political dimension of unfinished and is updated through aesthetic procedures of articulation between the literary and historical dimension. By following the intellectual trajectory of this vanguard poet, the projects and the dialogues in which he participated, we try to construct reading and interpretation procedures for his poetry that allowed him to understand the essentials of his critical/literary project.

This study argues that religious orders in early modern Spain developed informal sets of procedures to handle the consequences of melancholia in their communities. It also argues that three influential members of these orders, San Ignacio de Loyola of the Jesuits, and San Teresa de Avila and San Juan de la Cruz of the Discalced Carmelites, tailored these protocols according to their own private concerns and experience with the disease. The changing discourse surrounding melancholia and similar diseases during the early modern period, alongside the unique environmental concerns of these newly founded orders, created a need for new methods of dealing with the disruptions caused by melancholic members of the clergy. These solutions formed out of the immediate needs within each order, but ultimately defined the relationship between melancholic brothers and sisters and their communities.

<p>As a woman who claimed to experienced supernatural phenomena, such as spiritual visions and raptures, Teresa of Ávila had to face accusations of deception while confronting her own doubts of being self-deceived. Both religious authorities and visionary women in sixteenth-century Spain used the idea of deception to either dictate or challenge the dominant religious discourse. Ultimately, Teresa succeed at convincing ecclesial powers of the legitimacy of her experiences, a mandatory step for her canonization. Other visionaries were not as successful, and I analyze whether Teresa’s rhetorical strategies played a role in ensuring her effective defense of the authenticity of her visions.</p> This analysis of Teresa of Ávila as a visionary woman who felt the need to confront the problem of deception questions the usefulness of the traditional interpretation of visionary women as either deceivers or deceived. I argue that deception has traditionally functioned as a tool of sociopolitical marginalization, and that rulers of public discourse have ignored or dismissed the voices of visionary women. This work indicates the urgency of including their stories in the larger discussion on the credibility of women’s accounts of their own life experiences.

Religious theater or erotic sculpture? A study of how the sculpture group Ecstasy of Saint Teresaand the Cornaro chapel have been described and used in literature of art history. This study aims to investigate how the sculpture group Ecstasy of Saint Teresa and the Cornarochapel has been written about and presented in literature about art history. The method has been tostudy literature, to visit the Cornaro chapel, and to make comparisons between pictures, texts andown experiences.The questions set out to be answered was; How has the Cornaro chapel and the Ecstasy of SaintTeresa been described and interpreted in literature of art history? What kind of pictures are beingused to illustrate the chapel? What is in focus and what is withheld in the presentation of the chapel,in text and in pictures? Is it possible to see a change, in how art historians write about the Cornarochapel, over time?Reading and comparing the texts and pictures that illustrates the literature, makes visible how thebaroque period, Gianlorenzo Bernini, Teresa av Avila and the Cornaro chapel has been presented inthe chosen literature, and answered the questions.The similarities between the Cornaro chapel and a theater stage, Bernini's interest in the theaterand his devout Catholicism, as well as the Counter-reformation's use of art to reach their goal ofmaking people more devout to Catholicism, is in focus. The erotic overtones in the sculpture groupare being withheld as well as Bernini's personality. Saint Teresa's work for the Counter reformationand how her texts and spirituality affected her contemporaries are also withheld.The pictures that illustrates the chapel in the studied literature are similar to each other, and oftenshow a close-up of the sculpture group with the saint and the angel, but also an overview of thechapel. The pictures are with no exceptions taken from a viewpoint inaccessible to a visitor of thechapel. The changes seen in the literature is that art history is becoming more contextualized.The sculpture group is not a religious theater, nor an erotic sculpture, but both at the same time.

There is no abstract available for this thesis.

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.

Diplomová práce "Duchovní vedení v životě sv. Terezie z Avily" má za cíl poukázat na místo duchovního vedení v životě této světice a její vztah k duchovním vůdcům. Nejdříve se stručně zabýváme poznatky o jejím životě a dobou, do které své charisma přinesla. Dále se věnuje duchovnímu vedení obecně a různým dilematům, na které v této době můžeme narazit. Největší část se však zaobírá duchovním vedením v životě světice. Tato mystička na své duchovní cestě považovala duchovní vedení za velmi důležitou a nezbytnou složku života a i její texty obsahují celou řadu pastoračních doporučení, jak má toto vedení probíhat.