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Thesis (Ph. D.)--University of Wisconsin--Madison, 1961. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 360-373).

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.

The diploma thesis deals with the medieval controversy over the stigmata of Francis of Assisi. The religious phenomenon of the stigmata is viewed from the point of view of the general development of the spirituality in the High Middle Ages. The work tries to respect the chronological development of the polemics and, accordingly, also focuses on the progress of the Franciscan reflection of the stigmata. One of the chapters is dedicated to the analysis of the origins of the Franciscan tradition of the founder's stigmata. Subsequently, the work describes the resistance against the cult of the stigmatized saint from the point of view of the Franciscan sources and papal bulls, defending the authenticity of the stigmata. The penultimate chapter is dedicated to the development of the Franciscan theology of the stigmata, which resulted in the exaltation of the founder and his order. On the grounds of this development, the stigmata became the subject of rivalry between the Franciscans and the Dominicans, as discussed in the last chapter.

disertační práce v anglickém jazyce ALICE BARTŮŠKOVÁ MONASTIC RULES AND MUSES. THE CAPUCHIN FRIARS IN THE SERVICE OF THE ART IN EARLY BAROQUE BOHEMIA VEDOUCÍ PRÁCE: DOC. PHDR. MARTIN ZLATOHLÁVEK, PHD. Dissertation entitled Monastic rules and muses. The capuchin friars in the service of the art in early Baroque Bohemia set out for the purpose of research to the neglected theme of the Capuchin brothers - painters on the border between Mannerism and the Baroque era. This phenomenon in painting, which is not only characteristic for the order of the Capuchins, but also of other ecclesiastical orders, has never been more comprehensive. The Capuchin brother Paolo Piazza came to the Czech lands with first capuchin brothers; in his paintings he is inspired of the Venetian school of the 16th century. He was a versatile painter, he created not only painting on canvases, but also made wall paintings and his painting manuscript was not uniformly defined. Paolo Piazza worked in the capuchin monasteries in Prague and Brno during the reign of Rudolph II, for the emperor himself he created several artworks. Piazza's work has also been preserved in the engravings of the Sadeler family. Thanks to these engravings, several Piazza's compositions with a set iconographic type have spread to European fine arts. From the...

The thesis deals with the book collection of the Capuchin monastery in Sušice. It conducts a survey of the history of the collection and elaborates its characteristics in terms of content and language. It carries out provenance research in the collection and looks into the reading culture of the rural monastery. The structure of the work is built on four pillars, each of them expressed in an individual chapter. The first part deals with the historical circumstances related to the arrival of the Capuchin Order in Bohemia and the founding of the monastery in Sušice. These events led to the creation of the monastic library. The second point is a summary discussion about the monastic library, its content and impact on the book culture in Sušice. The third pillar is built upon information on the development and fate of the library in the 20th century. The present status and recent functions of this historical collection is described here in detail. The final part deals with the topic of reading. The conclusion summarizes the results reached.

The dissertation is a critical reflection on the relevance of Franciscan spirituality over eight centuries with special focus on the Third Order Regular. This spirituality is rooted in the life and writings of St Francis and St Clare of Assisi and their experience of the kenotic Christ. The Franciscan charism prevails in the world today as a living response to God’s transforming love which is expressed in a ministry of loving service and solidarity with the poor and marginalised – re-enacting Francis’ radical conversion when he embraced the leper. The Third Order Regular, inspired by Vatican II which called for a return to the charism of religious founders, returned to its roots with the revised Rule of 1982 based on the writings of Francis and Clare and grounded in Sacred Scripture. The Rule’s vision corresponds with the 1996 document Vita Consecrata on consecrated life and its mission to be prophetic witnesses to Christ today. / Christian Spirituality, Church History & Missiology / M. Th. (Christian Spirituality)

Intitulée Conflits franco-allemands et présence missionnaire. La fondation et le développement de la mission des Capucins à Madagascar (1932-1960) , cette thèse s’intéresse aux crises qu’ont dû affronter les Capucins d’Alsace lors de leur installation à Madagascar au début des années trente. Le motu proprio de Pie XI, Supremi apostolatus munus, du 2 février 1932, transférant la préfecture apostolique de Mayotte, Nosy-Be et des Comores agrandie, marquait le début de l’aventure missionnaire de ces religieux sur la grande île malgache. Ces derniers héritèrent ce territoire des Pères du Saint-Esprit qui étaient à Nosy-Be depuis 1879. Ainsi, le problème du transfert des biens se posait, lorsqu’ils y arrivèrent. Il se développait dans une querelle entre les anciens et les nouveaux missionnaires et le conflit d’autorité qui affrontait le P. Lopinot avec le Fr. Brillaud de la Congrégation des Frères de Saint-Gabriel et le Comité d’Action populaire catholique de Nossi-Bé. Il s’ajoutait à cela les débats nourris d’arguments identitaires et patriotiques sur l’origine des Capucins venant d’Alsace. L’étude des diverses sources disponibles montre qu’il y avait des tentatives d’accorder à ce problème particulier de changement des missionnaires une dimension diplomatique et politique. Les opposants des religieux d’Alsace évoquaient leur germanité, et par là mettaient en cause leur attachement à la France. Les Capucins d’origine alsacienne furent soupçonnés d’être au service des intérêts allemands et accusés d’être destructeurs des valeurs religieuses et traditions françaises. Il s’agissait de l’instrumentalisation des conflits franco-allemands dans une crise d’autorité et de conflits personnels, puisqu’au niveau politico-diplomatique, cette crise ne représentait pas les différends directs entre l’Allemagne et la France. La première partie de cette thèse s’ouvre avec un chapitre qui retrace l’histoire de l’établissement des Capucins dans la région alsacienne, couvrant la période 1729-1932. L’intégration de l’Alsace-Lorraine à la souveraineté allemande en 1871 eut des conséquences dans l’histoire de la province des Capucins en Alsace, supprimée lors de la Révolution française. Confrontés avec le Kulturkampf, leurs confrères de la Rhénanie-Westphalie s’installèrent dans la région alsacienne en 1888. La province des Capucins dans l’ancien Reichland Elsaß-Lothringen renaît après la Première Guerre mondiale. Le deuxième chapitre s'intéresse à l’évolution des relations franco-allemandes dans la deuxième moitié des années vingt et au début des années trente. Il aborde la question de la mission dans les vicissitudes des rivalités internationales à la fin des hostilités. La réflexion se focalise sur l’Allemagne, la France et le Vatican. Cette partie se termine avec un chapitre consacré au transfert de la préfecture apostolique de Mayotte, Nosy-Be et des Comores aux Capucins d’Alsace en 1932. Ce chapitre décrit brièvement l’histoire de l’évangélisation de ce territoire avant leur arrivée et retrace l’état de la mission dans les régions du Sambirano et de Maromandia vers la fin des années vingt et au début des années trente ; cette période est marquée par le conflit de juridiction entre le vicariat apostolique de Majunga et de Diégo-Suarez. La deuxième partie est consacrée à l’analyse de la crise qui avait mis à l’épreuve l’installation des Capucins venant d’Alsace à Madagascar. Elle examine le litige à propos des biens de la mission entre les anciens et les nouveaux missionnaires. Ces faits se sont déroulés à l’époque du P. Lopinot (1932-1937). Elle aborde aussi le conflit d’autorité entre celui-ci et le Fr. Brillaud, frère de Saint-Gabriel, à propos de la fanfare communale. Leur querelle se situait dans le contexte de la commémoration de l’armistice de 1918. Elle se prolongeait aux conflits et tensions entre le P. Lopinot et les habitants de Nosy-Be. Cette partie relate aussi l’instrumentalisation des conflits franco-allemands dans cette situation..... / The present dissertation, titled French and German conflicts and missionary presence. The foundation and development of the Capuchin mission in Madagascar (1932-1960) deals with the crises that the Capuchin friars from Alsace had to face while settling in Madagascar in the early thirties. On February, 2nd 1932, Pius XI issued the Supremi apostolatus munus, a motu proprio whose effect was to transfer the aggrandized apostolic prefecture of Mayotte, Nosy-Be and the Comoros to the latter. This marked the beginning of a missionary adventure on the large Madagascar Island for those clergymen. They inherited this territory from the Fathers of the Holy Spirit who had been in Nosy-Be since 1879. This transfer, and their arrival brought about the question of the transmission of assets. This became a real issue as it took place in the broader context of a general dispute between former and new missionaries along with a conflict of authority between Father Lopinot and Brother Brillaud from the Congregation of the Brothers of Saint-Gabriel and the Committee for Catholic Popular Action in Nossi-Bé. Added to that, the Capuchin Friars from Alsace were the target of heated debates on grounds such as their origin, identity, or patriotic spirit. The various sources available lay bare a number of attempts at giving a diplomatic and political dimension to the specific problem of the change of missionaries. Opponents of the clergymen from Alsace put forward their German nature, thereby questioning their affiliation with France. Capuchin Friars of Alsatian origin were suspected of acting in the interest of the Germans and were accused of destroying French religious values and traditions. What actually happened was that they were utilising French and Germans conflicts to fuel a crisis of authority and personal conflicts, as in truth, this crisis was by no means representative of the political and diplomatic disagreements between Germany and France. The first chapter of this dissertation recounts the story of the Capuchin settlement in the Alsatian region from 1729 to 1932. The German sovereign power taking over Alsace and Lorraine in 1871 had repercussions on the history of the Capuchin province in Alsace, which was suppressed during the French Revolution. Faced with the Kulturkampf, their fellows from the Rhineland and Westphalia settled in the Alsatian region in 1888. The Capuchin province in former Reichland Elsaß-Lothringen rose again after World War I. The second chapter focuses on the evolution of French and German relationships during the second half of the twenties and early thirties. It addresses the question of the mission in the tumultuous context of international rivalries at the end of hostilities. Specific attention is paid to Germany, France and the Vatican. This part ends on a chapter about the 1932 transfer of the apostolic prefecture of Mayotte, Nosy-Be and the Comoros to the Capuchin Friars from Alsace. This chapter briefly recounts how that territory had been evangelised prior to their arrival and describes the state of the mission in the Sambirano and Maromandia regions around the end of the twenties and early thirties — a period marked by a jurisdiction conflict between the apostolic curacy of Majunga and Diego-Suarez. The second part is devoted to the analysis of the crisis and the hardships the Capuchin Friars from Alsace were faced with as they settled in Madagascar. It examines the contention between former and new missionaries concerning the assets of the mission. This took place under Father Lopinot (1932-1937). This part also tackles the conflict of authority between the latter and Brother Brillaud, a brother of Saint-Gabriel, on the question of the municipal fanfare. Their quarrel took place in the context of the commemoration of the 1918 armistice.....

This study examines the role of the Austin Friars in pre-Reformation English society, as distinct both from the Austin Friars of Europe and from other English mendicant orders. By examining how the Austins formulated their origins story in a distinctly English context, this thesis argues that the hagiographical writings of the Austin Friars regarding Augustine of Hippo, whom they claimed as their putative founder, had profound consequences for their religious platform. As their definition of Augustine's religious life was less restrictive than that of the European Austin Friars and did not look to a recent, charismatic leader, such as Dominic or Francis, the English Austin Friars developed a religious adaptability visible in their pastoral, theological, and secular activity. This flexibility contributed to their durability by allowing them to adapt to religious needs as they arose rather than being constrained to what had been validated by their heritage. The behaviour of these friars can be characterised foremost by their ceaseless advancement of the interests of their own order through their creation of a network of influence and the manoeuvring of their confrères into socially and economically expedient positions. Given the propensity of the Austin Friars towards reform, this study seeks to understand its place within and interaction with English society, both religious and secular, in an effort to reconstruct the religious culture of this order. It therefore investigates their interaction with the laity and patronage, with heresy and reform, and with secular powers. It emphasises, above all, the distinctiveness of the English Austin Friars both from other mendicant orders and from the European Austin Friars, whose rigid interpretations of the religious example of Augustine led them to a strict demarcation of the Augustinian life as eremitical in nature and to hostile relations with the Augustinian Canons. Ultimately, this thesis interrogates the significance of being an Austin Friar in fifteenth- or sixteenth-century England and their role in the religious landscape, exploring the exceptional variability to their behaviour and their ability to take on accepted forms of behaviour.