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

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

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Thesis advisor: Boyd Taylor Coolman / In the life of Christ—from his humble birth to his horrific death—Francis of Assisi saw nothing less than the full revelation of God. In this dissertation I study how Francis’s impulse toward the historical dimension of the incarnation finds theological expression among Paris’s first generation of Franciscan theologians as represented in their Summa halensis. I argue that the Franciscans’ attention to the historical character of the incarnation facilitates a christology that unites and integrates speculative and practical theological concerns. Speculatively, the Summa halensis prioritizes the full integrity of Christ’s humanity without compromising the existential dependence of that humanity on the Word who assumes it; practically, the Summa halensis grounds the salvific efficacy of Christian penitential practices in the salvific quality of the entire trajectory, and not just the final moments, of Christ’s life. This study, then, offers grounds for a reappraisal of the Summa halensis as a hitherto unrecognized inflection point for the development of scholastic christology, as an early instance of scholastic theology’s tendency to integrate the speculative with the practical. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Pastarasis magistro darbas buvo skirtas Pasauliečių pranciškonų ordino, kaip organizuoto pasauliečių katalikų susivienijimo Šv. Pranciškaus Asyžiečio (Bernardinų) parapijoje, veiklos analizei. Teorinėje dalyje pristatyta ordino įkūrėjo Šv. Pranciškaus Asyžiečio įtaka, ordino ir jo regulų raida istorijos bėgyje, ordino veikla Lietuvoje. Toliau pagal Bažnyčios dokumentus nagrinėjamas šiuolaikinių katalikiškų pasauliečių susivienijimų veikimas bei kaip tai atliepia OFS Bernardinų parapijoje. Ketvirtoje darbo dalyje pateikiamos rekomendacijos OFS veiklos Šv. Pranciškaus Asyžiečio (Bernardinų) parapijoje tobulinimui. Baigiamoje darbo dalyje buvo pateiktos rekomendacijos ir išvados, kurių pagrindinės buvo: 1. Šv. Pranciškaus Asyžiečio įkurto atgailos brolių ir sesių ordino skiriamasis bruožas buvo brolių ir seserų pasaulietiškumas. Pranciškonų pasauliečių ordino veikimas Lietuvoje tyrinėtas yra labai nedaug. Suvokiant šiuolaikinį visuomenės gyvenimo kontekstą „veikimas“ šiandien nebėra pagrindinis dėmuo OFS gyvenime. 2. Šiuo metu Šv. Pranciškaus Asyžiečio parapijoje pasauliečių veikimas organizuojamas gana neblogai: maldos ir giedojimo grupėmis, brolijomis. Tiek Jaupra pažadas tiek OFS įžadai sudaro galimybę tikinčiajam konkrečiai įsipareigoti Kristui vietos – Bernardinų – parapijoje. 3. Vis dėlto Šv. Pranciškaus Asyžiečio parapijoje nedaug kas žino apie pranciškonus pasauliečius. Norint tobulinti veiklą patartinas glaudus OFS ir OFM bendradarbiavimas bei geresnė ordino idėjų bei... [toliau žr. visą tekstą] / The purpose of this Master‘s thesis is to analyze the activity of the layman Franciscan Order as organized community of laymen Catholics in the parish of St. Francis of Assisi (Bernadines). Theoretical part presents the impact of the founder of the order – St. Francis of Assisi, the development of the order and it’s regula throughout the history, the activity of the order in Lithuania. Further the activity of the contemporary Catholic laymen communities is analized according to the documents of the Church and how the OFS responds to that int the parish of Bernardines. In the Fourth part of the thesis the recomendations are given for the improvement of the activity of the OFS in the parish of St. Francis of Assisi (Bernadines). The main recommendations and conclusions of the final part of the thesis are: 1. The distinguishing feature of the order of the brothers and sisters of penance established by St Francis of Assisi is that the brothers and sisters are lay. The activity of the layman Franciscan Order in the Lithuania was analyzed very little. Considering the context of the contemporary society life, the “activity” nowadays is no more the main component in the life of the OFS. 2. Currently the activity of the laymen in the parish of St. Francis of Assisi is being organized well enough: in prayer and singing groups, in fraternities. Both the pledge of Jaupra and the pledge of the OFS give the opportunity for the believer to commit himself concretely for Christ in the local... [to full text]

In this thesis, my purpose is to determine why Augustine’s theory of knowledge by illumination was rejected by Franciscan theologians at the end of the thirteenth century. My main methodological assumption is that Medieval accounts of divine illumination must be interpreted in a theological context, or with attention to a scholar’s underlying doctrines of God and of the human mind as the image of God, inasmuch as the latter doctrine determines one’s understanding of the nature of the mind’s cognitive work, and illumination illustrates cognition. In the first chapter, I show how Augustine’s understanding of illumination derives from his Trinitarian theology. In the second chapter, I use the same theological methods of inquiry to identify continuity of thought on illumination in Augustine and Anselm. The third chapter covers the events of the twelfth and early thirteenth centuries that had an impact on the interpretation of illumination, including the Greek and Arabic translation movements and the founding of universities and mendicant orders. In this chapter, I explain how the first Franciscan scholars transformed St. Francis of Assisi’s spiritual ideals into a theological and philosophical system, appropriating the Trinitarian theology of Richard of St. Victor and the philosophy of the Arab scholar Avicenna in the process. Bonaventure is typically hailed the great synthesizer of early Franciscan thought and the last and best proponent of traditional Medieval Augustinian thought. In the fourth chapter, I demonstrate that Bonaventure’s Victorine doctrine of the Trinity both enabled and motivated him to assign originally Avicennian meanings to philosophical arguments of Augustine and Anselm that were incompatible with the original ones. In the name of Augustine, in other words, Bonaventure introduced a theory of knowledge that is not Augustinian. In the fifth chapter, my aim is to throw the non-Augustinian character of Bonaventure’s illumination theory into sharper relief through a discussion of knowledge and illumination in the thought of his Dominican contemporary Thomas Aquinas. Although Aquinas is usually supposed to reject illumination theory, I show that he only objects to the Franciscan interpretation of the account, even while he bolsters a genuinely Augustinian account of knowledge and illumination by updating it in the Aristotelian forms of philosophical argumentation that were current at the time. In the final chapter, I explain why late thirteenth-century Franciscans challenged illumination theory, even after Bonaventure had enthusiastically championed it. In this context, I explain that that they did not reject their predecessor’s standard of knowledge outright, but only sought to eradicate the intellectually offensive interference of illumination, as he had defined it, which they perceived as inconsistent with the standard, in the interest of promulgating it. In concluding, I reiterate the importance of interpreting illumination as a function of Trinitarian theology. This approach throws the function of illumination in Augustine’s thought into relief and facilitates the effort to identify continuity and discontinuity amongst Augustine and his Medieval readers, which in turn makes it possible to identify the reasons for the late Medieval decline of divine illumination theory and the rise of an altogether unprecedented epistemological standard.

Thesis advisor: Boyd Taylor Coolman / Many vaunt the Summa halensis, conceived but not drafted entirely by Alexander of Hales, for its aesthetics. Few, however, read the text’s aesthetics theologically—as a teaching about God. This dissertation argues that Alexander’s aesthetics are deeply and inexorably theological. It takes as its keystone a passage in which Alexander identifies beauty with the “sacred order of the divine persons.” If beauty be a trinitarian structure instead of a divine attribute, then we should find beauty where we find Trinity. This dissertation trawls the massive Summa halensis for trinitarian beauty. And it finds beauty nearly everywhere. The result is a study of Alexander’s aesthetics that appreciates beauty beyond the constricted limits and categories of modern aesthetics. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Made available in DSpace on 2016-08-10T11:22:02Z (GMT). No. of bitstreams: 1 FERNANDA AMELIA LEAL BORGES DUARTE.pdf: 1347807 bytes, checksum: 698c71e0e12e4f27f09a826c1f6454b0 (MD5) Previous issue date: 2016-03-21 / This dissertation shows a research of the representation of holiness and memory of St. Francis of Assisi beginning in the 13th century. The holiness attributed to the saint was built initially by the Franciscan Order between the years 1220 and 1266. At first moment, with the speech of the institutionalization of the new monastic order, its main feature was the social work focused on the urban environment with a new proposal of apostolic life of experiencing the Gospel in absolute poverty. The second stage was the proper way of life proposed by St. Francis of Assisi to follow in Christ´s footsteps in the perspective of the same absolute poverty. However, with the Franciscan fraternity, there were internal debates about the way of life in absolute poverty and also countless hagiographies that showed the saint from different perspectives on living the Gospel. The third stage was with St. Bonaventure, who aimed to put an end to discussions on extreme poverty publishing in 1266 the Greater Legend to unify the holiness of St. Francis and conduct the Franciscan Order in the Roman Curia institutional procedures. Other aspects that determined the representation of St. Francis´s holiness were the miracles of the stigmata reported in the saint s body. The Franciscan Order attributes the sanctity of "Corpus Sanctum" (Holy Body) to Francis´s body because it received Christ´s wounds. In the face of the representations, we noted by the narrations of the miracles got by the faithful on the holy grave. The main documentations sources that contributed to this research were the hagiographies: First Life of Thomas of Celano, The Greater Legend of St. Bonaventure, The Legend of the Three Companions, the Chronicles, The Regula Bullata and Regula non Bullata, and the saint´s works: Testament, Canticles and Letters. / Esta dissertação apresenta uma pesquisa sobre a construção da representação da santidade e memória de São Francisco de Assis, iniciada no século XIII. A santidade atribuída ao santo foi construída inicialmente pela Ordem Franciscana entre os anos de 1220 e 1266. No primeiro momento, com o discurso de institucionalização da nova ordem monástica, sua principal característica era o trabalho social voltado ao meio urbano, com uma nova proposta de vivenciar o Evangelho na pobreza absoluta. O segundo momento foi o próprio modo de vida proposto por São Francisco de Assis, de seguir os passos do Cristo na perspectiva desta mesma pobreza. Contudo, dentro da fraternidade franciscana, existiram debates internos sobre o modo de vida na pobreza absoluta, e inúmeras hagiografias apresentaram o santo em diferentes perspectivas na vivência do Evangelho. O terceiro momento foi no Generalato de São Boaventura, que objetivava por fim às discussões sobre a pobreza absoluta, publicando, em 1266, a Legenda Maior para unificar a santidade de São Francisco e conduzir a Ordem Franciscana nas formalidades institucionais da Cúria Romana. Outros aspectos que determinaram a representação da santidade de São Francisco foram os relatos dos milagres dos estigmas no corpo do santo. A Ordem Franciscana atribui ao corpo de Francisco a santidade de Corpo Santo , por ter recebido as chagas de Cristo. Diante das representações, observamos através das narrações os milagres recebidos pelos fiéis no túmulo do santo. As principais fontes documentais que contribuíram para esta pesquisa foram; as hagiografias: Primeira Vida de Tomás de Celano, Legenda Maior de São Boaventura, Legenda dos Três Companheiros, Crônicas, as Regras Bulada e não Bulada, e os escritos do santo, como o Testamento, Cânticos e Cartas.

O presente trabalho teve como objetivo avaliar as problemáticas legislativas na Ordem de São Damião durante a vida de Clara de Assis (1193/4-1253). Para isso, foi feita uma análise comparativa da forma de vida de 1253 com as seguintes normas: a forma de vida de Hugolino de 1219, a Regula non bullata de 1221, a Regula bullata de 1223 e a forma de vida de Inocêncio IV de 1247. A forma de viver (do latim forma vivendi; literalmente, a forma que se deve viver) que teria sido dada por Francisco a Clara continha a máxima da altíssima pobreza e observância rigorosa do evangelho que na leitura franciscana proibía toda e qualquer tipo de propriedade. As resistências de Clara e suas coirmãs, através de cartas e pedidos à Igreja para vivenciar a pobreza prometida a Francisco, somavam-se na relutância das comunidades de Sorores minores às imposições dos papas Gregório IX (1227-1241) e Inocêncio IV (1243-1254) à Ordem de São Damião. Esta tese também discutiu o enquadramento dos movimentos femininos religiosos de seguimento franciscano e os impasses jurídicos do projeto da Igreja para o movimento franciscano. Por fim, foi avaliado de maneira serial um conjunto de bulas diretamente relacionados à Ordem de São Damião. As formas de resistência de Clara e irmãs pobres foram fundamentais para a aprovação da forma vitae que foi promulgada três dias antes da morte de Clara em 1253. A partir da análise dos aspectos acima relacionados, o principal intuito deste trabalho foi o de verificar o debate franciscano no âmbito das discussões jurídicas da Igreja e das irmãs pobres da Ordem de São Damião, com ênfase ao mosteiro em que Clara vivia. / The present work aims at evaluating the legislative issues in the Order of San Damiano during the life of Clare of Assisi (1193/4-1253). In order to do so, we carried out a comparative analysis between the form of life of 1253 and the following norms: form of life of Hugolino of 1219, the Regula non bullata of 1221, the Regula bullata of 1223, and the form of life of Innocent IV of 1247. The form of living (in Latin, forma vivendi; literally, the way one should live) which would have been given from Francis to Clare contained the motto \"high poverty\" and the strict observance of the gospel which, in the Franciscan reading, forbade any kind of property. Resistance forms of Clare and her sisters, through letters and claims to the church to experience the poverty promised by Francis, amounted to the reluctance of Sorores minores communities to the impositions of Popes Gregory IX (1227-1241) and Innocent IV (1243-1254 ) to the Order of San Damiano. This thesis also discussed the framing of religious women\'s movement of the franciscan segment and the legal impasses of the Church project to the franciscan movement. Finally, we serially evaluated one set of bulls directly related to the Order of San Damiano. Forms of resistance of Clare and the poor sisters were essential for the approval of the forma vitae, which was enacted three days before Clara\'s death in 1253. Through analysis of the aspects above, the main goal of this thesis will be verifying the debate Franciscan in the context of the judicial discussions of the Church and the poor sisters of the Order of San Damiano, with emphasis to the monastery where Clara lived.

O presente trabalho teve como objetivo avaliar a evolução das práticas jurídicas no movimento Franciscano e, para esse fim, partimos da proto-Regra de 1210, Regula non bullata de 1221, da Regula bullata de 1223 e do Testamentum beati Francisci de 1226. Ao estudarmos a construção da norma no movimento da primeira geração menorítica, demonstramos que a pobreza franciscana e a Imitatio Christi, que tem por base as Regras e o Testamento, foram adequados paulatinamente ao modelo jurídico da Igreja da época, ajustando-se ao Corpus Iuris Canonici e ao IV Concílio de Latrão, igualando-se às demais instituições religiosas tradicionais. Para o período de 1230 a 1323, foi imprescindível avaliar a dissidência franciscana dos resistentes a esse ajustamento, a qual influenciou as relações sociais e políticas entre a Igreja e a Ordem. Este trabalho de mestrado também discutiu a institucionalização do movimento Franciscano na época de vida de Francisco de Assis (1182-1226) e as contendas jurídicas em torno dos seus escritos legislativos formuladas posteriormente à sua morte. Para fazer tal análise, avaliamos de maneira serial um conjunto de bulas exegéticas sobre a Regra e o Testamento formuladas por diversos papas. Ademais, os debates internos à Norma gravitaram em torno de dois frades de atuação significativa para a Ordem, a saber, Boaventura de Bagnoregio (1221-1274) que, ao longo de seu generalato (1257-1274), introduziu mudanças institucionais importantes na Ordem e Angelo Clareno (1245-1337), um dos dissidentes do movimento Franciscano, originário da região da Marca de Ancona, lugar de importante produção teórica por parte de uma série de frades. A partir da análise dos aspectos acima relacionados, o principal intuito deste trabalho será aquele de verificar a evolução do conceito de pobreza franciscana no âmbito das discussões jurídicas da Igreja e da Ordem dos Frades Menores. / The present work aims at evaluating the evolution of the judicial practices in the Franciscan movement and, to do so, we departed from the proto-Rule of 1210, the Regula non bullata of 1221, the Regula bullata de 1223 and from the Testamentum beati Francisci of 1226. By studying the construction of the norm in the first minorite generation, we demonstrated that the Franciscan poverty and the Imitatio Christi, which have the Rules and the Testament as their base, were adapted to the judicial model of that time, gradually adjusting itself to the Corpus Iuris Canonici and to the IV Lateran council, equalizing itself to the traditional religious institutions. The period from 1230 to 1323 was crucial for the research because we evaluated the Franciscan dissidence of the resistants to this adjustment, which influenced the political and social relations between the Church and the Order. This Masters dissertation also discussed the institutionalization of the Franciscan Movement during Francis of Assisis life and the judicial dissents about his legal writings formulated after his death. In order to analyze this, we carried out a serial evaluation a set of exegetic bulls about the Rule and the Testament formulated by several popes. Moreover, the internal debates to the Norm gravitated around two friars who had significant roles to the Order: Bonaventure of Bagnoregio (1221-1274) who, along his generalate (1257- 1274), introduced important institutional changes in the Order and Angelo Clareno (1245-1337), one of the dissidents from the Franciscan movement, who comes from the region of Marca of Ancona, a place of important theoretical production by several friars. By analyzing the aspects above, the main goal of this dissertation will be verifying the evolution of the concept of the Franciscan poverty in the context of the judicial discussions of the Church and the Minor Friars Orders.