A instrumentalização do Ordo Fratrum Minorum como um dos elementos da normatização e homogeneização litúrgica da Cúria Romana a partir do ano 1215 é a tarefa do nosso estudo. Através da análise do Evangeliarium contido no códice Breviarium Sancti Francisci que está do Mosteiro de Santa Clara de Assis, verificaremos a influência das práticas litúrgicas na origem da fraternitas até sua composição como Ordo. Pretendemos investigar a postura política eclesiástica do Papa Inocêncio III (1198-1216) na sua homogeneização Litúrgica dentro do Corpus Iuris Canonici e do Concílio de Latrão IV. Essa homogeneização influenciou as relações sociais das cidades centro-setentrionais da Itália através do calendário do Breviarium Sancti Francisci. A oratio romane teve influência direta na vida monacal e laical no estabelecimento de horários predeterminados para o Officium Divinum; nas leituras doutrinais oficiais da Cúria Romana para os movimentos populares e na padronização da Oratio Ecclesie até nossos dias. Nas ordens mendicantes, na sua missão natus pro nobis in via, propagadoras deste Breviarium Romanum, o mesmo serviu como parâmetro para análise dos movimentos populares propensos à heresia. No caso específico do Ordo Fratrum Minorum, o Breviarium Romanum contribuiu como veículo institucionalizador espiritual com a lectio divina, pautada por um Evangeliarium, Hymnarium e um Psalmorum, que influenciaram a vida da fraternitas desde a sua gênese, além de ser um instrumento jurídico e ideológico de homogeneização e centralização do poder na plenitude potestatis papae. Analisaremos o Evangeliarium como fonte primária para a composição dos primeiros escritos de Frei Francisco de Assis, e por fim a contribuição da Ordo Fratrum Minorum na composição do Officium Divinum. / The instrumentalization of Ordo Fratrum Minorum as one of the liturgic standardization and homogenization elements of the Roman Curia as from 1215 is the task at hand in this study. Through the analysis of Evangeliarium contained in the Breviarium Sancti Francisci codex that is kept in St. Clare of Assisi monastery, we will verify the influence of the liturgic practices in the origin of fraternitas up until their composition as Ordo. We intend to investigate the ecclesiastical political attitude of Pope Innocent III based on his liturgic homogenization within the Corpus Iuris Canonici and the Fourth Council of the Lateran. Such homogenization influenced social relations in Italian center-north cities with the Breviarium Sancti Francisci calendar. Oratio romane had direct impact on both monk and lay life because of the prescription of a schedule for Officium Divinum; on the official doctrinal readings from the Roman Curia to the popular movements and on the standardization of Oratio Ecclesie until today. Within the mendicant orders, equipped with their natus pro nobis in via mission, propellers of this Breviarium Romanum, the document served as a parameter for analysis of the social movements that would be prone to heresy. In the case of Ordo Fratrum Minorum, in particular, the Breviarium Romanum contributed was as an institutionalizing spiritual vehicle using the lectio divina, based on one Evangeliarium, one Hymnarium and one Psalmorum which influenced the life of the fraternitas since its genesis, apart from being a juridical and ideological instrument of homogenization and centralization of power under the plenitude of potestatis papae. We will analyze Evangeliarium as a primary source for the composition of Fray Francis of Assisis first writings, and eventually the contribution of Ordo Fratrum Minorum in the composition of Officium Divinum.

A instrumentalização do Ordo Fratrum Minorum como um dos elementos da normatização e homogeneização litúrgica da Cúria Romana a partir do ano 1215 é a tarefa do nosso estudo. Através da análise do Evangeliarium contido no códice Breviarium Sancti Francisci que está do Mosteiro de Santa Clara de Assis, verificaremos a influência das práticas litúrgicas na origem da fraternitas até sua composição como Ordo. Pretendemos investigar a postura política eclesiástica do Papa Inocêncio III (1198-1216) na sua homogeneização Litúrgica dentro do Corpus Iuris Canonici e do Concílio de Latrão IV. Essa homogeneização influenciou as relações sociais das cidades centro-setentrionais da Itália através do calendário do Breviarium Sancti Francisci. A oratio romane teve influência direta na vida monacal e laical no estabelecimento de horários predeterminados para o Officium Divinum; nas leituras doutrinais oficiais da Cúria Romana para os movimentos populares e na padronização da Oratio Ecclesie até nossos dias. Nas ordens mendicantes, na sua missão natus pro nobis in via, propagadoras deste Breviarium Romanum, o mesmo serviu como parâmetro para análise dos movimentos populares propensos à heresia. No caso específico do Ordo Fratrum Minorum, o Breviarium Romanum contribuiu como veículo institucionalizador espiritual com a lectio divina, pautada por um Evangeliarium, Hymnarium e um Psalmorum, que influenciaram a vida da fraternitas desde a sua gênese, além de ser um instrumento jurídico e ideológico de homogeneização e centralização do poder na plenitude potestatis papae. Analisaremos o Evangeliarium como fonte primária para a composição dos primeiros escritos de Frei Francisco de Assis, e por fim a contribuição da Ordo Fratrum Minorum na composição do Officium Divinum. / The instrumentalization of Ordo Fratrum Minorum as one of the liturgic standardization and homogenization elements of the Roman Curia as from 1215 is the task at hand in this study. Through the analysis of Evangeliarium contained in the Breviarium Sancti Francisci codex that is kept in St. Clare of Assisi monastery, we will verify the influence of the liturgic practices in the origin of fraternitas up until their composition as Ordo. We intend to investigate the ecclesiastical political attitude of Pope Innocent III based on his liturgic homogenization within the Corpus Iuris Canonici and the Fourth Council of the Lateran. Such homogenization influenced social relations in Italian center-north cities with the Breviarium Sancti Francisci calendar. Oratio romane had direct impact on both monk and lay life because of the prescription of a schedule for Officium Divinum; on the official doctrinal readings from the Roman Curia to the popular movements and on the standardization of Oratio Ecclesie until today. Within the mendicant orders, equipped with their natus pro nobis in via mission, propellers of this Breviarium Romanum, the document served as a parameter for analysis of the social movements that would be prone to heresy. In the case of Ordo Fratrum Minorum, in particular, the Breviarium Romanum contributed was as an institutionalizing spiritual vehicle using the lectio divina, based on one Evangeliarium, one Hymnarium and one Psalmorum which influenced the life of the fraternitas since its genesis, apart from being a juridical and ideological instrument of homogenization and centralization of power under the plenitude of potestatis papae. We will analyze Evangeliarium as a primary source for the composition of Fray Francis of Assisis first writings, and eventually the contribution of Ordo Fratrum Minorum in the composition of Officium Divinum.

By the thirteenth century, Eucharistic devotion had reached a crescendo of adoration among medieval Christians. Contemporary sources recount how worshippers attended mass only for the moment of elevation, racing from church to church to see as many consecrations as possible. As the priest raised the transubstantiated wafer above his head, the assembled congregation was granted the momentary luxury of gazing upon God. While this awe-inspiring vision was believed to unify the gathered people, nuns could not participate directly in this powerful experience. In the fourteenth century, following Pope Boniface VIII’s Periculoso (c. 1298), nuns heard Mass while hidden in private choirs, without a view of the altar. This thesis will explore how Clarissan nuns in fourteenth century Italy would have encountered the Host via works of art inside and outside of their enclosed choir. The Passion cycle decorating the Neapolitan Church of Santa Maria Donna Regina (ca. 1318-1320) will illustrate how Eucharistic vision could occur during the public recitation of the liturgy, while two illustrated manuscript copies of the Meditationes vitae Christi (Oxford Corpus Christi College MS 410, ca. 1350 and Paris Bibliothèque Nationale MS Ital. 115, ca. 1340-1350) will demonstrate how devotional books could provide an avenue for Eucharistic veneration in the privacy of the convent. The main objective of this thesis is to draw attention to one major limitation of enclosure, specifically how Clarissan communities were able to overcome their visual obstruction to the altar by engaging in the devotional practice of performative vision. By entering into the image with her mind’s eye and sustaining the narration of the biblical episode as though she were present, the nun is able to visualize spiritually what she is denied from seeing corporeally. Sensory experience is thus restored in the cerebral confines of the brain, as devotional images become intercessory conduits of connection, bridging the gap between the sponsa and her sacrificial bridegroom. / acase@tulane.edu

No description available.

The Franciscan Complex and Coast Range Ophiolite (CRO) are juxtaposed along the Coast Range Fault (CRF), which is steeply dipping to near vertical in the Stonyford area. The CRF has been interpreted as a thrust fault and a normal fault but no kinematic data has been presented for the Stonyford region. The CRO locally is internally disrupted and can be described as an ophiolitic mélange. Near Stonyford, serpentinites are in contact with Great Valley sediments to the east and with Franciscan rocks to the west. Mafic volcanics are only found at a few localities with some chert and gabbros. Massive serpentinites form most of the southernmost transect while foliated serpentinite mélange dominates the northern transects. Six structural geologic transects were made in the CRO along National Forest Service roads in the Mendocino National Forest near the Stonyford, California area. Data were collected from 21 road cuts totaling approximately 10 kilometers of CRO exposure. Exposures were typically two meters high with the main exception along Goat Mountain Road where the serpentinite was massive with outcrop heights of 10 to 20 meters. Fault plane orientations and sense of slip (where recognizable) were measured for all faults traceable for more than 10 cm. A total of 1,108 faults were measured, 414 contained lineations, and 326 had lineations with steps which determine sense of slip. Approximately two-thirds of the faults with full kinematics had evidence for normal offset. About 25% recorded reverse offset, mostly steeply dipping surfaces. Strike-slip faulting, both right and left-lateral, accounted for 10% of the data. The ascent of the Franciscan and CRO, and upturning of the Knoxville Formation (Great Valley Group) to near vertical attitude was mostly a result of normal faulting. The Great Valley Group strata, with little internal offset by faulting, indicates the disruption of the CRO near Stonyford predates most of the normal faulting. This is consistent with pre-subduction deformation of the CRO in an oceanic fracture zone. / text

Oxygen isotopes and major and trace element geochemistry have been used to evaluate the geochemical and tectonic history of a Franciscan hornblende-amphibolite and a eclogite block from Ring Mountain, Tiburon and three eclogite/blueschist blocks from Jenner Beach, California, all blocks have experienced varying amounts of retrogression. Relative to the presumed basaltic protolith, enrichments in large ion lithophile elements (LILEs) indicate interaction with sediment derived fluids in the retrograde eclogite and retrograde blueschist samples and high Mg, Cr, and Ni in actinolite rind indicate interaction with ultramafic rock. The [delta]¹⁸O values of chlorite from the Ring Mountain hornblende-amphibolite and the eclogite block have a narrow range of [delta]¹⁸O values (+7.7-8.2%₀, n=8) and actinolite from actinolite rind on the eclogite block from Ring Mountain and the blueschist/eclogite blocks from Jenner Beach are (+7.8-8.5%₀, n=5). Chlorite-actinolite geothermometry yields temperatures of 200-280°C for actinolite rind formation. Additionally, the [delta]¹⁸O values of both chlorite and actinolite at these temperatures indicates equilibrium with the measured value of Tiburon serpentinites, (7.6 to 8.1%₀, n = 3 Wenner and Taylor, 1974). Oxygen isotope analyses of garnet mineral separates from the eclogite and hornblende-amphibolite from Ring Mountain have [delta]¹⁸O values of +6.8±0.3%₀ (n=7), and +8.2±0.2%₀ (n=7), respectively. Garnets from the three eclogite/blueschist blocks at Jenner Beach have a [delta]¹⁸O value of +9.8±0.7%₀, (n=23). The difference in [delta]¹⁸O values of garnets between the high-grade blocks is likely due to in situ hydrothermal alteration of the seafloor basalt prior to subduction. The geochemical trends can be explained by a model in which during the early stages of subduction pieces of altered oceanic crust are detached from the downgoing slab and incorporated into the mantle wedge soon after reaching peak eclogite or amphibolite facies conditions. As subduction continues, the hanging wall cools and fluids released from subducted sediments infiltrate the overlying mantle wedge. As the blocks cool they develop a retrograde blueschist facies overprint under relatively static conditions. With cooling of the hanging wall and infiltration of sedimentary fluids, serpentinization induces reaction between the blocks and surrounding mantle wedge and Mg-rich actinolite rind is formed. The blocks are then plucked from the mantle wedge and incorporated into the subduction channel where they flow back to the surface via corner flow. / text

The image of love as a burning flame is so widespread in the history of Christian literature as to appear inevitable. But as this dissertation explores, the association of amor with fire played a precise and wide-ranging role in Bonaventure's understanding of the soul's motive power--its capacity to love and be united with God, especially as that capacity was demonstrated in an exemplary way through the spiritual ascent and death of St. Francis. In drawing out this association, Bonaventure develops a theory of the soul and its capacity for transformation in union with God that gives specificity to the Christian desire for self-abandonment in God and the annihilation of the soul in union with God. Though Bonaventure does not use the language of the soul coming to nothing, he describes a state of ecstasy or excessus mentis that is possible in this life, but which constitutes the death and transformation of the soul in union with God. In this ecstatic state, the boundaries between the soul and God--between active and passive, mover and moved, will and necessity--are effectively consumed in the fire of union. This dissertation offers a new approach to the role of affect in Bonaventure’s theology through three lenses: his elaboration of the soul’s union with God as inspired by the writings of Dionysius the Areopagite; Bonaventure’s conception of synderesis or the soul’s natural affective “weight” or inclination to God; and the ecstatic death of the soul that Bonaventure describes in the Itinerarium mentis in Deum and which is witnessed in the body of St. Francis in the Legenda Maior. This dissertation argues that Bonaventure’s “affective" gloss on the Dionysian corpus was not an interpolation but a working out of the Dionysian conception of eros. In elaborating the soul’s natural motion to the good, moreover, Bonaventure situates divine desire within an Aristotelian cosmos. And as the manifestation of this desire in Francis’s dying body makes evident, for Bonaventure affectus plays at the boundary of body and spirit and names a force that is more fundamental than the distinction between the corporeal and incorporeal.

Contrary to the view of many interpreters that Francis of Assisi (1181--1226) dabbled in church renovation for a few years following his first conversion experience in 1205, architecture remained a central preoccupation until his death in 1226. His creative practice ranged from hermitage planning to the clothing design of its occupants, from architectural legislation to the composition of psalms to be sung in the hermitage churches. Through the medieval art of memory, Francis formed his architectural intentions around two contemplative foci: first, the symbol of the tau, which became his attire, prayer position, signature, talisman for healing the sick and the crucifixion of Christ imprinted on his flesh in the stigmata; and second, the chapel of the Portiuncula, which Francis renovated himself to be the cave of the annunciation and the nativity, the womb of Mary and a portion of heaven on earth where angels descended. With its hedge-bound monastery. it became the prototype for construction among his followers. As the art of memory aimed at an ethics, so did his architecture strive to inspire communal good through narratives of compassion, voluntary penance and humility. / The Portiuncula was copied throughout the Franciscan order, but as the order grew its commitment to poverty waned. As a result, buildings began to deviate from Francis' ideals. Rather than resort to prescriptive architectural legislation, Francis addressed this dilemma through an intricately choreographed performance of his death whose poetic image would be unforgettable for those who wished to imitate him in word, deed and architecture. Two years after this event the Basilica of San Francesco in Assisi, built by his friend and hand-chosen successor, Br. Elias, rapidly rose to house the newly canonized saint. Its earliest form, narrative and symbolism, also widely imitated, seems to illustrate aptly Francis' architectural vision: if the Portiuncula was the Bethlehem of the order, the Basilica's tau plan became its Jerusalem. From these two prototypes Italian mendicant architecture for the next century drew its meaning and form.

Thesis (Ph. D.)--University of Chicago, 1945. / Reproduced from type-written copy. Bibliography: p. 378-417.

Thesis (J.C.L.)--Catholic University of America, 2001. / Author's name on microfiche header is: Iwebuno, Josephine. Includes bibliographical references (leaves 60-61).