Thesis--Catholic University of America. / "Biographical conspectus of the Franciscan moralists of the seventeenth and eigheenth centuries": p. 37-50. Vita. Bibliography: p. 105-110.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1974. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

No description available.

The master thesis is focused on the interpretation of the attitude of Francis of Assisi towards the poverty of the first Franciscan religious buildings. Religious buildings of the English Franciscans from the selected sites from the years 1224-1258/1259 will comprise the case studies. The goal of their study is to show the extent to which they reflected Francis's approach towards poverty of buildings. The study of Francis's understanding of poverty of buildings will be based on the analysis of the chosen written sources of the order's provenance. Besides Thomas of Eccleston, whose work known as Tractatus de adventu fratrum Minorum in Angliam belongs to the most important narrative sources within the examined period, the royal grants for construction and the reports from the sites which were archaeologically excavated will be used for the reconstruction of the character and liturgical function of the first religious buildings of the English Franciscans. A summary of the degree of expression of poverty on the examples of the analyzed religious buildings of the English Franciscans will be the subject of the conclusion of the master thesis.

In the 17th century, the Province of Venezuela was an unstable and violent corner of the Spanish world, economically fueled either by private conquest or the imposition of various forms of unfree labor. Though there were moments of resistance to slavery, the encomienda, and the reparimiento in other parts of Latin America, the Capuchin position was remarkably unified. This dissertation answers the question: what encouraged or allowed the Capuchins of Venezuela, as a corporate body, to take a posture of resistance to a program which had been legitimated by both civil and ecclesiastical authority? The answer surprisingly enough does not come from their immediate surroundings, but rather can be traced to its origins during the first hundred years after Francis of Assisi’s death. That is, resistance is not to be attributed either to modern or Iberian impulses, but to Medieval and Italian. This dissertation argues that the abolitionist position that these men articulated was a direct product of a radical Franciscan ideology that was internalized and transmitted via the Ordo Fratrum Minorum Cappucinorum. The Capuchins of Venezuela eschewed any concern for social stability or the flourishing of empire and instead embraced a radical conception of obedientia, which enabled them to resist coercive activity in the region. The key to this resistance was a perfectionist interpretation of the Franciscan vita. In this model, complete adherence to Francis’ way of living—as expressed in his writings, especially the Rule, and to his more radical descendants, the Testamentum—was understood to be the most ideal program for Christian living outside of the Gospels, providing a moveable locus of stability. The mind of Francis thus provided a transcendent point which was divorced from time, place, and immediate social concerns. Through analysis, literary and contextual, of Rule commentaries, personal correspondences, and polemical writings, three things become clear. The first is that there was a strain of Franciscan theology and praxis that rejected authority not directly derived from the life and methods of Francis of Assisi. Second, the Capuchins from their earliest moments adopted and espoused these positions as the official platform of the Reform. Finally, both of these elements primed the friars to resist the coercive colonial program in Venezuela. In undertaking this argument, this dissertation does not advance any claims of Franciscan exceptionalism, or imply that resistance to coercion was an integral part of the Capuchin colonial experience writ large. Instead, I attempt to illustrate that when the Capuchins chose to elevate their own consciences’ above contemporary social norms, they did so by utilizing methods which were deeply ingrained in the Capuchin Reform. / 2026-01-24T00:00:00Z

Neste trabalho são estudados os hospícios da Terra Santa que vêm a ser hospedarias para religiosos franciscanos que percorriam vilas e cidades arrecadando esmolas para a conservação dos Lugares Santos da Palestina. Partindo da etimologia da palavra hospício, percorreu-se sua variação semântica ao longo do tempo. Compreendida a pertinência dos hospícios à estrutura física monástica, foram consultados dicionários dos séculos XVIII e XIX para um melhor entendimento do objeto de estudo no seu tempo.A partir deste ponto, toma-se como objetivo geral o estudo das casas da ordem franciscana. São abordados aspectos como a organização da custódia para coletar as esmolas necessárias à missão dos frades menores na Terra Santa e ao empreendimento de obras sociais naquele território. Esse trabalho beneficente inclui o acolhimento aos peregrinos católicos em hospícios, cuja arquitetura aqui se desvela. Voltando-se para o ocidente, é estudado o hospício lisboeta, em particular seu projeto, os arquitetos e mestres que nele trabalharam e as modificações e reconstruções por que passou. A distribuição dos esmoleres em Portugal continental, ilhas e conquistas, abrangendo quatro continentes, demandou a construção de hospícios e de celas em conventos franciscanos. Nessa produção arquitetônica se detém com minúcia. Tendo em vista o objetivo específico da tese, são estudados os hospícios da Terra Santa no Brasil, com ênfase ao hospício de Ouro Preto. São analisadas as circunstâncias de instalação dos hospícios no Brasil colônia, e o que ocorreu com essas casas após a independência. São estudados, desde sua implantação até os registros mais recentes encontrados, os hospícios que existiram nas seguintes localidades: Salvador, Ouro Preto,Recife, Rio de Janeiro, Sabará, São João del-Rei, Diamantina, Pirenópolis e Cidade de Goiás. Identificou-se um programa de necessidades comum entre os hospícios destinados aos esmoleres. Para isto, foram utilizadas informações trazidas por livros referentes à arquitetura franciscana, por algumas publicações específicas sobre hospícios franciscanos, como também, por fontes primárias. Além dessas descrições textuais, as análises se basearam em desenhos e no único exemplar remanescente no Brasil, que permitiu o estudo in loco. O status quo de conhecimentos sobre os hospícios na acepção de casas religiosas alcança um patamar bastante elevado com os resultados aqui apresentados. / Herein are presented the results of a study of the hospices of the Holy Land which offered lodging for the franciscan priests who traveled through villages and cities collecting donations for the conservation of the Palestine\'s sacred possessions. For a start, the etymology of the word hospice has varied its semantics along the years. Herein, it is defined as a monastic physical structure that lodged pilgrims during their travels. To arrive at this definition, dictionaries from the eighteenth and nineteenth centuries were consulted to better understand the object under study in its context. This led to the overall objective of this study which is the study of the franciscan hospices. Aspects, such as organizing the collection of donations that was necessary for the mission of the priests in the Holy Land and the realization of social works in the territory, are approached. These works of charity included the lodging of catholic pilgrims in the hospices, whose architecture is herein described. Regarding the hospices in the East, the study of the Lisbon hospice is presented, which includes its project, architects and supervisors who have worked therein, and the modifications and reconstructions that occurred. The distribution of the donations in the Portuguese homeland, islands and colonies involved four continents which required the construction of hospices, as well as lodgings in Franciscan convents. This architectural production came to a halt with minutia. As such, the specific objective of this thesis is the study of the hospices of the Holy Land here in Brazil, with emphasis on an hospice in Ouro Preto, Minas Gerais. Herein are analyzed the circumstances that generated the installation of hospices in colonial Brazil, as well as what occurred with these buildings after Brazil\'s independence. These are studies of their implantation through the most recent registers found for the hospices that existed in the following localities: Salvador, Ouro Preto, Recife, Rio de Janeiro, Sabará, São João del Rei, Diamantina, Pirenópolis and Cidade de Goiás. Identified was a program of a common need among the hospices destined to receive the donations. To achieve this, the information presented in books referring to Franciscan architecture, specific publications dealing with franciscan hospices and primary sources were used. Besides these textual descriptions, the analysis was also based on drawings and inspection of the only remaining example in Brazil, which permitted a study in-loco The status quo of the knowledge about the hospices for the purpose of lodging the clergy attains a relatively high level with the results herein presented.

The converted populations of Missions San Antonio, San Carlos, and Soledad never participated in an organized revolt against the Franciscan missionaries like other populations did throughout the American West. Yet, the converts were subjected to the same methods of control by the Franciscan missionaries. Because the tribes of the Monterey area were small and relatively unconnected to their neighbors, the groups could not organize as one once they were on the missions. For these missions individual revolt was how the converts responded to the types of control that they were subjected to. This paper analyzes the common threads in the violent revolts throughout the American West and demonstrates that these were present at Missions San Antonio, San Carlos, and Soledad. This paper then demonstrates that the neophytes on these missions did revolt, just on an individual as opposed to a group basis.

No description available.

The Chronicle of the thirteenth-century Franciscan friar Salimbene de Adam is filled with an abundance of self-referential passages. At almost every step of his narrative we are made extremely aware of Salimbene’s presence, as an author, a compiler of texts and anecdotes, a commentator and as an eye-witness to his age. Due to his ubiquitous ‘I’, Salimbene’s Cronica is often thought to be a subjective, biased and an ahistorical manifestation of traditional medieval universal histories. His supposed inappropriate self-interest has caused modern historians to mark both writer and text as a curiosity which defies any sort of logical definition. This mind-set has served not only to disconnect Salimbene and his Cronica from the historiographical, religious and social influences which pervaded his age, but importantly from the integral context provided by his work as a Franciscan friar. This thesis departs from treating Salimbene’s Cronica as a document to be mined for information about his world, an approach that largely eschews traditional methodologies associated with the study of chronicles. This thesis establishes the terms and boundaries of Salimbene’s authorship and contextualises them thoroughly with the performances associated with his duties as a Franciscan in the spiritual and social world of thirteenth-century Italy. Salimbene was primarily priest and preacher as he so often tells us. Viewing Salimbene’s authorial presence through the lens of his performances as an historian, preacher, confessor and priest reveals that his Franciscan ‘Experience’ informed and shaped noticeable narrative strategies which are associated with his efforts to establish and exercise authority both in his text and the world in which he lived. Rather than being a curious exception, Salimbene’s strong authorial persona was connected intricately to the changes in the social and spiritual milieus that irrevocably impacted upon the writing of history during the thirteenth century.

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