The narrative research journey and pilgrimage into and epistemological reflection on the relevance of the Benedictine, Franciscan and Taizé monastic-mystic traditions (associative spirituality) for retreat within the Dutch Reformed tradition (disassociate spirituality) began because of a passion for, an interest in retreat and because of lack of research done on the subject. The research developed in story form as a participative active process of story development, interpretation, and reflection in which the researcher and the research subject as valued co-researchers (co-pilgrims) constructed a shared reality and new story together. Consequently, the observations and experiences reflected on may tell just as much about the researcher as about the action of retreat and the research participants. The action of retreat was not approached in a neutral, objective stance but with self-awareness, particular presuppositions, and a postmodern philosophical mindset with ideological-critical, deconstructive and inclusive thought processes. The research problem was viewed as a narrative situation of action, explained by means of empirical research, and interpreted via epistemological reflection and theological theories. The focus has not been on new or adapted theory formulation, hypotheses, or “conclusions” as such but on the empiric interaction between the experiences of Mystery (noumenon), the Jesus narrative, stories of the co-pilgrims, monastic traditions, Dutch Reformed tradition, the researchers’ own story, and those who might read the thesis. A potential amplifying or expanding of the repertoire of existing options and meanings were viewed as a possibility in the creative development of a new reality or research story. The aim was to listen to, understand, and interpret qualitatively the subjective dimension and experience of the reality (story/ies) of retreat as a situation where pilgrims (from different traditions and spiritualities) were in relation with God, self and others. The research journey took me into the life world of the monastic-mystic traditions and my own internal dialectics and story within a Dutch Reformed context. From here arose questions, engagement, and re-engagement with the monastic traditions and a new story. The concern was the beliefs and practices of the retreatants (co pilgrims) under study as beings in real-life human experiential reality, taking seriously their concerns, expressions of belief, practice, perceptions, and stories. The data from the empirical encounter was subsequently investigated, mapped with the major themes and interests highlighted and reflected on in the process. The main themes and focal points that were identified and researched were: -- The lives and stories of St. Benedict, St. Francis, and Br. Roger, their respective communities’ monastic-mystic spirituality, the way these traditions approach retreat and the way they live or express their respective monastic rules or orders in comparison with the Dutch Reformed traditions’ retreat narrative. -- The main elements of Monastic retreat namely silence, solitude, lectio divina in facilitating an awareness of God and the mystery of God as part of the journey to the inner mountain, ever deeper into his presence. -- Different types of retreat and especially the experience of monastic retreat, the experience of holy places (desert spirituality) as places saturated by prayer, Eucharist and the community of pilgrims, and retreat as pilgrimage experience. -- Retreat as ritual following a rite of passage structure of separation, marginality and reincorporation focusing on structure and anti-structure (power of liminality) as helpful tool of analysis and framework for planning of retreat. -- The potential therapeutic or pastoral care qualities of a monastic way of retreat facilitating in pilgrims, life story interpretation and new understanding of stories. The research story ended in the form of findings and the posing of possible questions for future research. / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

A popular perception persists that the Franciscan friars of Romeo and Juliet and Much Ado About Nothing bear heavy blame for the results of the play, adversely for Friar Lawrence and positively for Friar Francis. The friars do formulate similar plans, but their roles vary significantly. I contrast their approaches using Michel Foucault's definition of pastoral power, with Friar Lawrence as an overly manipulative friar controlling the lovers in spiritual matters, and Friar Francis as a humble military friar returning from the Wars of Religion to share his authority with others. This distinction--especially with Friar Lawrence appearing chronologically first--demonstrates Shakespeare as more fluid in religious themes, contrary to a significant body of scholarship that asserts Shakespeare's pro-Catholic sympathies.

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Pesquisa exploratório-descritiva, de caráter qualitativo, sobre a presença do turismo na Província Franciscana de Imaculada Conceição no Brasil, que objetiva compreender a ocorrência do turismo voluntário nessa Província, como interstício emergente na integração entre diferentes motivações vigentes na conformação de um novo paradigma das viagens turísticas. Com base em observações assistemáticas, bibliografia e entrevista semi-estruturada com experts, discorre sobre a Hospitalidade, Turismo e Voluntariado, com destaque para as questões do trabalho voluntário e do turismo voluntário. Em seguida, trata da cultura franciscana e o franciscanismo no Brasil, a partir registros oficiais, matérias da imprensa, obras específicas, além da própria vivência do autor junto a essa comunidade. Desenvolve pesquisa sobre o turismo voluntário na Província, a partir de entrevistas semi-estruturadas junto a franciscanos e seus representantes diretamente envolvidos no planejamento e na operacionalização do turismo voluntário. Os resultados obtidos são analisados enfocando diversos aspectos como o conhecimento das ações e projetos, a aceitação de voluntários, as características das viagens, o perfil do turista voluntário e repercussões das mesmas. Dentre as conclusões destaca-se a falta de dados sistematizados sobre esse segmento no âmbito da Província, e a pouca atuação de turistas voluntários brasileiros na Província. / This is an exploratory-descriptive research of qualitative character, about the presence of the tourism in the Franciscan Province of Imaculada Conceição - Brazil -, and aims to comprehend the occurrence of the volunteer tourism in that Province, as an emergent interstice in the integration among different motivations that appears in the configuration of a new model of the touristic travels. Based upon unsystematic observations, bibliography, and semi-structured intervew with expert, it is about the Hospitality, Tourism and voluntary service, underlining the volunteer work and volunteer tourism questions. Going ahead it is about the franciscan culture and the \"franciscanism\' in Brazil from the official records, press matters, specific works, beyond the own author\'s experience next to that community. It is a developped research about the volunteer tourism in the Province, from the semi-structured intervews with the franciscans and their representatives straightly involved in the planning and in the execution of the volunteer tourism. The obtained results are analyzed focusing several aspects as the actions and projects knowledge, the acceptance of volunteers, the characteristics of the journeys, the profile of the volunteer tourist and therepercussions of the same. Among the conclusions we stress the absence of systematized data about that segment in the extent of the Province, and to the little action of Brazilian volunteer tourists in the Province.

Pesquisa exploratório-descritiva, de caráter qualitativo, sobre a presença do turismo na Província Franciscana de Imaculada Conceição no Brasil, que objetiva compreender a ocorrência do turismo voluntário nessa Província, como interstício emergente na integração entre diferentes motivações vigentes na conformação de um novo paradigma das viagens turísticas. Com base em observações assistemáticas, bibliografia e entrevista semi-estruturada com experts, discorre sobre a Hospitalidade, Turismo e Voluntariado, com destaque para as questões do trabalho voluntário e do turismo voluntário. Em seguida, trata da cultura franciscana e o franciscanismo no Brasil, a partir registros oficiais, matérias da imprensa, obras específicas, além da própria vivência do autor junto a essa comunidade. Desenvolve pesquisa sobre o turismo voluntário na Província, a partir de entrevistas semi-estruturadas junto a franciscanos e seus representantes diretamente envolvidos no planejamento e na operacionalização do turismo voluntário. Os resultados obtidos são analisados enfocando diversos aspectos como o conhecimento das ações e projetos, a aceitação de voluntários, as características das viagens, o perfil do turista voluntário e repercussões das mesmas. Dentre as conclusões destaca-se a falta de dados sistematizados sobre esse segmento no âmbito da Província, e a pouca atuação de turistas voluntários brasileiros na Província. / This is an exploratory-descriptive research of qualitative character, about the presence of the tourism in the Franciscan Province of Imaculada Conceição - Brazil -, and aims to comprehend the occurrence of the volunteer tourism in that Province, as an emergent interstice in the integration among different motivations that appears in the configuration of a new model of the touristic travels. Based upon unsystematic observations, bibliography, and semi-structured intervew with expert, it is about the Hospitality, Tourism and voluntary service, underlining the volunteer work and volunteer tourism questions. Going ahead it is about the franciscan culture and the \"franciscanism\' in Brazil from the official records, press matters, specific works, beyond the own author\'s experience next to that community. It is a developped research about the volunteer tourism in the Province, from the semi-structured intervews with the franciscans and their representatives straightly involved in the planning and in the execution of the volunteer tourism. The obtained results are analyzed focusing several aspects as the actions and projects knowledge, the acceptance of volunteers, the characteristics of the journeys, the profile of the volunteer tourist and therepercussions of the same. Among the conclusions we stress the absence of systematized data about that segment in the extent of the Province, and to the little action of Brazilian volunteer tourists in the Province.

La bibliothèque du couvent franciscain médiéval d'Assise a été inventorié par frère Jean de Iolo en 1381. Jean a aussi collé des étiquettes dans le plat postérieur de chaque manuscrit, portant l’indication du nom de l'auteur et de l'oeuvre ainsi que l’emplacement dans la bibliothèque. Dans l'inventaire du 1381 il décrit environ 700 livres, dont il s’est avéré l’existant d’environ 540, desquels la majorité est encore conservées dans la bibliothèque d'Assise. Des restants, une centaine, ont migré vers d'autres bibliothèques italiennes et étrangères. L'inventaire montre aussi que la collection de livres avait été divisée en deux bibliothèques, une nommé libraria publica, dans laquelle les livres ont été enchaînés aux bancs, une nommé libraria secreta, dans laquelle les livres étaient enfermés dans un armarium et disponibles au prêt.J'ai essayé d'étudier cette collection de livres d'un point de vue codicologique, que je pense jusqu'iciinexploré. Il n'était pas question d'étudier les manuscrits individuellement, peut-être le plus important pour leurs contenu ou leurs histoire, chose qui avait été faite dans le passé, mais de combiner les données tirées des manuscrits franciscains d'Assise connus, les saisir dans des bases des données et permettre aux données eux-mêmes d’apporter des informations.La première partie de ce travail se concentrera sur l'histoire de la bibliothèque médiévale, mais même dans ces paragraphes je fais souvent référence à des éléments codicologiques. La partie centrale cherche à mettre en évidence le caractère unique de la collection de la bibliothèque d’Assise, tels que Jean de Iolo l’a « photographié » en 1381.La dernière partie est plus spécifiquement de nature codicologique, dans laquelle j’ai mis en évidence les facteurs liés à la fabrication et à l'écriture des manuscrits. / So far, the oldest description that we have of the Franciscan Library of Assisi is an inventory made in 1381 by the friar John of Iolo. Friar John also labelled the manuscripts with strips of paper put on the covers and bearing the name of the author, the title and a call number of the manuscript.The inventory describes about 700 manuscripts; so far 540 have been identified, the majority of which are preserved in the Assisi Library. Among the ones which are not in Assisi, about 100 have been found in libraries either in Italy and in other countries. From the inventory one can infer that the Library was divided in two: the libraria publica, where the books were chained to the benches; and the libraria secreta, where the books were closed in the armarium and the books were available to be borrowed.I aimed to study this book collection from a codicological point of view, which had not had been investigated until now.I preferred not to focus on each manuscript and its content. Rather, I aimed to look at the library as a whole; therefore I gathered the general data by taking them from the descriptions of the manuscripts and then I combined those data within a new database; by doing this I was able to draw out new information about the collection itself.The first section of this work is focused on the history of the library, where I often referred to codicological elements. The central section aims to evidence the wholeness of the Assisi library, the way it was « pictured » by John of Iolo in 1381.Finally, the third section clearly highlights the codicological aspect of this research; here I tried to underline all the factors related to the book making and the writing of the manuscripts. / La biblioteca del convento francescano medievale di Assisi è stata inventariata da fr. Giovanni di Iolo nel 1381. Gianni ha anche preparato le etichette, con l’indicazione dell’autore e del titolo dell’opera e la lettera di collocazione, per il piatto posteriore di ogni manoscritto. Nell’inventario del 1381 descrive circa 700 libri, dei quali ne sono stati identificati circa 540, la maggior parte conservata ancora nella biblioteca di Assisi. Dei restanti, circa un centinaio, è migrato verso altre biblioteche italiane e straniere. L’inventario mostra anche che la collezione dei libri era stata divisa in due biblioteche, una denominata libraria publica, nella quale i libri erano incatenati ai plutei, un’altra denominata libraria secreta, nella quale i libri erano conservati in un armarium e disponibili per il prestito. Ho cercato di studiare questa collezione di libri da un punto di vista codicologico, prospettiva secondo me inesplorata. Non si è trattato di studiare solo alcuni manoscritti, i più importanti per il contenuto o la loro storia, cosa già fatta in passato, ma di raccogliere dati ottenuti da tutti i manoscritti francescani di Assisi identificati, inserirli in banche dati e permettere ai dati stessi di fornire informazioni.La prima parte di questo lavoro si concentrerà sulla storia della biblioteca medievale, ma anche in questi paragrafi si farà spesso riferimento a elementi codicologici. La parte centrale cercherà di mettere in evidenza il carattere unico della collezione della biblioteca di Assisi, come Giovanni di Iolo la “fotografò” nel 1381. L’ultima parte è di natura più specificamente codicologica, in questa io ho messo in evidenza i fattori legati alla fabbricazione e alla scritturare dei manoscritti

The Franciscan Complex forms the structurally complicated, locally chaotic basement of the Northern and Central California and southwestern Oregon Coast Ranges. It is an accretionary wedge formed during the Late- Jurassic-Tertiary subduction along the west coast of North America. In northern California, the Franciscan is subdivided into three belts, the Western, Central, and Coastal belts, which show a zonation in age, metamorphic “grade”, and structural style. Franciscan mélanges are present in the Central belt, as well as the Diablo Range --a tectonic window within the structurally overlying Great Valley Group--, and the Nacimiento Block, where the study area is located. One of the best exposures of Franciscan mélange, where contact relationships between blocks and matrix can be observed, crops out along 6 km of seacliffs near San Simeon. Boudinaged blocks of graywacke, greenstone, chert, and much rarer blueschist and graphite-schist are ix dispersed in the shale matrix. Block sizes range from 10 cm to 15 m. The discovery of interlayered blueschist and graphite-schists, and the presence of lawsonite in some graphite-schists demonstrates that these two lithologies were metamorphosed together. Graphite-schist blocks in the Franciscan have not been reported prior to this study. Two main mineral assemblages were recognized among the studied 34 mafic blueschist blocks: 1) Lws + Na-amp + Pmp + Phe + Ttn + Chl recrystallized at ~5 kbar and 200-250°C, and 2) Lws + Na-amp + Pmp + Phe + Ttn + Ep + Chl, which recrystallized under slightly higher temperatures but similar pressures (300-350°C, at 5 kbar). A pre-blueschist facies metamorphic event under greenschist facies conditions is recorded by calcic cores overprinted by Na-amp rims in about half of the blocks. Sodic amphibole rims with a higher Fe3+ content probably developed due to the breakdown of epidote during a decrease in T. These mafic blueschists followed a counterclockwise P-T path. Remnants of “actinolitic rinds”, which are reaction zones formed when the blocks were in contact with serpentine, were found associated with nine of the studied mafic blueschist blocks. Such rinds were thought to be unique to better-studied Franciscan high-T blocks. Graphite-schist blocks (30 studied) contain Qtz + Phen + Ab + Gr, and are of two types. One type has relict sedimentary textures with a weak foliation defined by graphite and pressure solution seams. The other type has a compositional layering with layers containing well recrystallized quartz. Nine of these blocks also contain lawsonite within the more graphitic layers. The geochemistry of the blueschist blocks indicates that they were derived from the MORB-like oceanic crust, and seamounts underplated during the initiation of subduction. The mainly mafic protolith contained a small volume of interlayered sediment, as indicated by the presence of associated metasedimentary graphite-schists. Blueschist facies conditions were attained at the bottom of the overriding plate during the initial states of Franciscan subduction (150-155 Ma). Mafic material continued to be underplated, and low-T dynamic blueschist-facies metamorphism continued to form until at least ~137 Ma. A model is proposed in which exhumation was facilitated by normal faulting near the surface driven by gravitational collapse driven by decrease in subduction plate dip around 80 Ma that is known to have caused the Laramide orogeny. During this time, blueschist and graphite-schist blocks were plucked from the bottom of the hanging wall, incorporated into the shaleand water-rich shear zone at the plate interface, and exhumed during the upward flow of mélange driven by the movement of the downgoing plate. Blocks were extended and boudinaged, and metasomatically altered in the cataclastic zones that developed along necks and margins of the blocks during upwelling and the dewatering that led to final compaction near the surface. / text

This thesis examines the story of a thirteenth-century woman from the diocese of Metz, named Sibylla of Marsal, as the contemporary monk and chronicler Richer of Senones recounts it in his Gesta Senoniensis Ecclesiae. According to Richer, Sibylla feigned sanctity using various props--including a demon costume that she wore to terrify villagers--and was locally venerated as a holy woman before authorities discovered her fraudulence. This thesis offers the first full-length study of Sibylla and is the first study of this fascinating case to focus on Richer's perspective. After establishing the single extant thirteenth-century manuscript of the Gesta Senoniensis Ecclesiae--Paris, BnF ms. lat. 10016--as the most reliable witness to Richer's original text, this study analyzes Richer's agenda to situate Sibylla within his apocalyptic worldview and his desire to denigrate the emerging mendicant orders. Finally, Sibylla's story is placed within the broader context of thirteenth-century women's religion; because Sibylla exhibited accepted behaviors associated with female sanctity and yet was not ultimately considered a saint by her contemporaries, her story provides insight into the social construction of sainthood in the High Middle Ages. Several appendices edit and translate the crucial medieval sources for the thesis.

This dissertation examines William of Ockham's theory of property rights in the Opus nonaginta dierum (1332) in the context of the other major Michaelist texts of the period. A corollary of the project is to examine to what extent Ockham, a theologian with no formal training in law, was able to exploit the resources of Roman and canon law to justify his theory of property rights. The first chapter outlines general methodological concerns. The second chapter describes John XXII's theory of property rights as it can be found in his major bulls of the 1320s. The subsequent chapters adopt a thematic approach. Chapters three through five analyse in turn the concepts of ius, dominium, and usus, which are hierarchically related concepts in the Michaelist texts. Chapter three examines ius in traditional legal discourse in order to provide a framework for understanding how the Michaelists employed the term; both the issue of positive and natural rights and the interaction of divine, natural, and positive law are examined. Chapter four examines dominium, here primarily understood as proprietary lordship, as it is justified in divine, natural, and positive law; the Franciscan position on the origin of private property also becomes clear. The fifth chapter deals with the Franciscan argument that usus must be understood not only in a legal sense. Franciscan use, they argue, is a rightless and legally indefensible sort of use because it lacks a connection to ius. The sixth chapter explores how the Michaelists explained that one may justly use something that is consumed through use without ever holding property rights over it, while the seventh explores the Franciscan theory of corporate rights in the face of Innocent IV's and John XXII's arguments about the supposedly fictive personality of corporations. A concluding chapter and three appendices round out the dissertation. The first appendix illustrates how Michael of Cesena adapted Bonaventure's theory of a 'fourfold community of temporal things'. The second compares the structural interrelationship of the Michaelist texts. The final appendix tabulates Ockham's use of canon and Roman law with respect to the writings of the pope and the other Michaelists.