Diplomová práce "Duchovní vedení v životě sv. Terezie z Avily" má za cíl poukázat na místo duchovního vedení v životě této světice a její vztah k duchovním vůdcům. Nejdříve se stručně zabýváme poznatky o jejím životě a dobou, do které své charisma přinesla. Dále se věnuje duchovnímu vedení obecně a různým dilematům, na které v této době můžeme narazit. Největší část se však zaobírá duchovním vedením v životě světice. Tato mystička na své duchovní cestě považovala duchovní vedení za velmi důležitou a nezbytnou složku života a i její texty obsahují celou řadu pastoračních doporučení, jak má toto vedení probíhat.

This thesis deals with the life and mission of Mother Teresa. Her approach to people and especially the poor was motivated by love for Christ. She saw Christ in the suffering and dying people. She wanted people to not die alone and therefore founded the Missionaries of Charity order, which in a short time spread throughout the world. Thus, the idea gradually became known in the Church and in the world. Mother Teresa was rewarded and hosted by the powerful of this world, but always returned with love to her poor ones. Besides charity work she was also an ardent advocate of life and peace. Her message is still alive today, and her life, even though it was very plain, permanently left its mark on Christianity. The aim of this work is to present the main theological and anthropological approaches of Mother Teresa based on available texts, and to indicate the impact of this saint on contemporary Christianity.

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Saint Teresa of Jesus, the Spanish mystic of 16th century and the Carmelite order reformer presents the doctrine of internal prayer and all its stages in her works based on own personal experience of life with the God. The intention of this work is to analyze Teresa's mystical path as a process of spiritual life with various stages of transformation. It will deal with what it means to be united with the God for the human life in Teresa's conception. It will also submit how Teresa's doctrine of mystical path has been reflected in the Czech environment since 1900 to the present, respectively by Czech authors and by foreign authors of whose works were translated into the Czech language. The work will be based on the concrete text of Interior Castle, in which Teresa represents the soul with number of dwelling places. The structure will be defined by single dwelling places, which are considered the ascetic and mystical stages of the prayer. The work itself, the Interior Castle, will be introduced together with the first to third ascetic dwelling places which had been the subject of previous bachelor's work. The mystical stages of the prayer, which are represented by fourth to seventh dwelling places, will create the main part of the thesis. The reflections of various authors are considered as the...

Deformation of the Eastern Cordillera, as a double-verging thrust belt that separates the Magdalena Valley from the Llanos Basin, is a defining moment in the history of the northern Andes in South America. Here we examine the age and depositional setting of the youngest stratigraphic unit in three sectors of the Eastern Cordillera: (i) the Santa Teresa Formation (western flank), (ii) the Usme Formation (southern central axis), and (iii) the Concentración Formation (northeastern central axis). These units were deposited prior to the main Neogene deformation events. They represent the last preserved record of lowland conditions in the Eastern Cordillera, and they are coeval with a thick syn-orogenic deposition reported in the Llanos Basin and Magdalena Valley. Based on palynological data, we conclude that the upper Usme Formation was deposited during the Bartonian-earliest Rupelian? (Late Eocene-earliest Oligocene?); the Concentración Formation was deposited during the Late Lutetian-Early Rupelian (Middle Eocene to Early Oligocene), and the upper Santa Teresa Formation was accumulated during the Burdigalian (Early Miocene). These ages, together with considerations on maximum post-depositional burial, provide important time differences for the age of initial uplift and exhumation along the axial zone and western foothills of the Eastern Cordillera. The switch from sediment accumulation to erosion in the southern axial zone of the Eastern Cordillera occurred during the Rupelian-Early Chattian (Oligocene, ca 30 to ca 26 Ma), and in the northeastern axial zone occurred prior to the latest Chattian-Aquitanian (latest Oligocene-Early Miocene ca 23 Ma). In contrast, in the western flank, the switch occurred during the Tortonian (Late Miocene, ca 10 Ma). In addition, we detected a marine transgression affecting the Usme and Concentración formations during the Late Eocene; coeval marine transgression has been also documented in the Central Llanos Foothills and Llanos Basin, as evidenced by the similarity in floras, but not in the western foothills. Our dataset supports previous sedimentological, geochemical and thermochronological works, which indicated that (i) deformation in the Eastern Cordillera was a diachronous process, (ii) the sedimentation along the axial zone stopped first in the south and then in the north during the Oligocene, (iii) depositional systems of the axial zone and central Llanos Foothills kept partly connected at least until the Late Eocene, and (iv) Miocene strata were only recorded in adjacent foothills as well as the Magdalena and Llanos basins.

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This practical theological study draws on the theological method of Don S. Browning to implement a mutually critical correlation between the everyday experiences of people with disabilities depicted in six case study narratives and selected texts of two mystical authors, Julian of Norwich and Teresa of Avila. The study brings to light the harsh everyday reality of living with a physical disability, articulates disability as a practice, and outlines the operative effective history of the United States associated with physical disability. This operative history has long kept the harsh reality of embodied vulnerability hidden from view and thus has contributed to the marginalization of people with disabilities. The critical dialogue between the narratives of persons with disabilities and the selected mystical texts provides a new hermeneutical lens through which to read mystical theology and reveals insights into embodiment and marginalization that bear implications for spirituality studies, disability studies, and practical theology. This dissertation argues that scholars in disability studies neglect embodied vulnerability when they define disability only as a social construction. Chapter One proposes that disability is both a social construction and a biological reality. The next chapter illustrates that people with disabilities still experience existential absurdity and that predominant norms in the United States (however unconscious) continue to try to conceal or avoid the negative effects of embodied difference. The study then analyzes the themes of embodiment and marginalization in the mystical theologies of Julian of Norwich and Teresa of Avila. Chapter Three reveals that Julian’s relational conception of the Trinity and God’s immanence in the humblest of needs offer ways to establish dignity for people with disabilities. Chapter Four shows that mystical prayer provides impetus for Teresa’s work as a social reformer, which challenges sixteenth century Spain to welcome conversos and value women. The final chapter shows that the mutually critical conversation offers a starting point for building theological constructs of embodied spirituality to respond to the avoidance of embodied vulnerability and the challenges of living with physical disability.

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Thesis advisor: André Brouillette / Thesis advisor: Colleen M. Griffith / This thesis studies Celibate Friendship in the Christian Tradition from the perspectives of Aelred of Rievaulx and Teresa of Avila. Both of them taught and modelled celibate friendship in response to their vocation as religious, in their time and space. It is the desire to reclaim authentic Christian living through friendship as lived and taught by Aelred of Rievaulx and Teresa of Avila, that necessitate this study. I realized that Aelred and Teresa's doctrine on spritual friendship is basically Christ-centered. It begins with Christ, proceeds in Christ and ends in Christ. Aelredian and Teresian celibate friendship is essentially love for God and humanity. It is incarnational, communal, apostolic and scripture-based. It teaches authentic way of living the Gospel values of love, unity, justice, peace and joy in the contemporary world. Religious life as a charismatic gift to the Church, is a most appropriate vocation for Christian witnessing through celibate friendship as taught and modeled by Aelred of Rievaulx and Teresa of Avila. To live Aelredian and Teresian sprirituality of celibate friendship in the twenty-first century, religious men and women need to be versatile in knowledge, sustained by on-going formation on the subject matter. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

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