Thesis--University of Michigan. / Vol. 2 contains the author's transcription of 9 compositions by Giovanni Legrenzi into modern score. Includes bibliographical references.

Thesis (Ph. D.)--Indiana University, 1975. / Includes vita. Vol. II contains author's transcriptions of the 39 works in the codex into modern notation in score. Includes bibliographical references (v. 1, leaves 154-158).

Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references(leaves [121]-123).

Thesis (Ph. D.)--Indiana University, 1975. / Includes vita. Vol. II contains author's transcriptions of the 39 works in the codex into modern notation in score. Includes bibliographical references (v. 1, leaves 154-158).

Thesis--University of Michigan. / Vol. 2 contains a selection of Hoyoul's works in modern edition. Index of incipits: v. 1, leaves 196-220. Includes bibliographical references (v. 1, leaves 221-225).

Thesis (D.M.A.)--Conservatory of Music. University of Missouri--Kansas City, 2006. / "A dissertation in conducting." Advisor: William Everett. Typescript. Vita. Description based on contents viewed Oct. 30, 2007; title from "catalog record" of the print edition. Includes bibliographical references (leaves 100-102). Online version of the print edition.

Orientador: Percival Tirapeli / Banca: José Leonardo / Banca: José E. Gama Martins / Resumo: A produção de imagens sacras no Brasil teve uma importante função didática para difusão do evangelho, uma ação educativa realizada pelas ordens religiosas que foram se instalando em várias partes do país. Em virtude disto, o sucesso da missão propiciou a edificação de muitas igrejas que continham em seus altares belas imagens sacras de cunho erudito para o culto coletivo, envoltas em um contexto místico, nas quais o fiel buscava conforto espiritual, por meio da contemplação. Aliadas aos sucessivos ciclos econômicos, passaram, ao longo da história, por adequações de material, estilo e dimensão, que acabaram por levá-las para o interior das casas e lá permaneceram fazendo parte do cotidiano. Posta assim a questão, no estado de São Paulo, em meados do século XIX, na região que hoje chamamos de Vale do Paraíba, houve uma grande demanda de imagens para o culto doméstico, que possuem vários pontos de tangência com as eruditas barrocas, encontradas nas igrejas locais. Denominadas Paulistinhas, estas imagens foram produzidas, exclusivamente no estado de São Paulo, para suprir as necessidades devocionais de um número significativo de pessoas que migraram para o vale, motivadas pelo cultivo do café, o então chamado ouro-verde. Imagens de devoção confeccionadas, por mais de um século por muitos santeiros, sendo na sua maioria anônimos, os quais, por meio da criatividade, fizeram surgir uma simplificação formal demasiada e muito singular para estas imagens que representavam os santos católicos e que, atualmente, se revelam preciosas não só pela devoção que elas suscitavam, mas também por marcar uma distinta escola de imagem sacra, imbuída do espírito barroco. / Abstract: The manufacturing of sacred statues had an important educational role in the spreading of the Gospels in Brazil. Such confection was conduced by the religious orders which settled down in various regions of the country. The successful mission led to the construction of many churches whose altars had beautiful baroque statues surrounded by a mystic context, which the churchgoers sought for spiritual comfort through contemplation. Attached to the successive economic cycle, these baroque statues suffered, through history, many adaptations of material, style and dimension, taking them to the follower houses, where they stayed composing the daily life. In São Paulo State, by the middle of the 19th century, in the region called Vale do Paraíba (Paraíba Valey) there was a great search of such statues intended for domestic praying. These domestic versions had much in common with the original ones from the local churches. Such statues, dubbed Paulistinhas, were exclusively made in São Paulo State, responding to a demand for the devotional necessity of a significant number of people who migrated to the area, drawn by the coffee growing, then called "Green-gold". Devotional statues manufactured, for more than a century, by anonymous sculptors who by means of creativity made a particular and exaggerated formal simplification for the statues which represented the Catholics saints which are, currently, not only important for their devotional values, but also for indicating a different school of sacred statues which are plenty of the baroque spirit. / Mestre

Thesis (D.M.A.)--Boston University / Francesco Cavalli was the most renowned composer of opera in seventeenth-century Venice. Though Cavalli's operas have enjoyed a surge in popularity and interest in recent years, his sacred works remain largely unknown. Cavalli published only a small portion of his compositional output, and his Musiche Sacre Concernenti of 1656 contains the largest source of his acred music in concertato style, representing a fusion of his sacred and secular compositional worlds. The purpose of this study is threefold. The first is to provide a modern performing edition of each motet governed by the same editorial principles that will serve scholars and performers by providing a performing edition based on the Gesamtausgabe tradition of complete works of a single composer. The second is to explore the musical, liturgical, and historical context and significance of his motets as pertains to executing an informed performance. The third is to promote the music of Francesco Cavalli in general. The motets of the collection include eleven psalms, five hymns, the Magnificat, and the four Marion antiphons, employable in various Vesper services of the liturgical year. Part I of this study will serve as the Critical Commentary to the edition. Chapter 1 examines Cavalli's life and work. Chapter 2 contains analyses of the motets. Chapter 3 discusses the liturgical contexts of the motets as well as the historical background of the collection in relation to Seicento Venice. Chapter 4 explores issues of performance practice such as ensemble size, voicing, the appropriate choice of instruments, pitch center, continuo practice, tempo, metric relationships, coronas, dynamics, and missing verses. Part II will present the performing edition of each motet in full score with a critical report. Sources and editorial methods will be discussed, and detailed critical notes will be provided. Appendices including the motets' texts, translations, and instrumental parts are provided.

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In designing a sacred space, the work should be a product not only of the mechanics of the mind but also a response of the heart, and therefore the spirit or soul that an architect must possess. For the soul is the harmony between the two. This is what gets diffused into the work, the subjectivity of which gives it its reality. The work too can then become animate with soul. Mircea Eliade believed that through symbols, the world becomes transparent and transcendence becomes visible. The religious man therefore relies on symbols to recognize sacred reality. "Divine work always preserves its quality of transparency, that is it spontaneously reveals the many aspects of the sacred," which is why the very existence of the cosmic system and everything within presents itself as a proof of divine presence.1 For the construction of a sanctuary, the goal is to be able to perceive what is sacred in the mundane, and then bringing it forth, extracting it, distinguishing it to be experienced sensually. Sacred architecture is what identifies and then exposes these hierophanies. The site is located on the intersection of Pennsylvania Ave NW and 26th ST NW in Washington DC. For the design development, the story of the first revelation of Prophet Muhammad, peace be upon him, is used as a narrative through the project. His search for meaning and retreat into nature, teaches of Islamic monasticism, the path that leads completely inward to a place with no one but God. "Every road will lead you to this sense of initiation " the light, the secret, are hidden in the place from which you set out. You are on your way not toward the end of the road but toward its beginning; to go is to return; to find is to rediscover." 2 / Master of Architecture