Academic literature on the topic 'Pedro (Church : Elvas, Portugal)'

The holiness of Kaleb Ǝlla Aṣbǝḥa in Portuguese baroque iconography reveals the trajectory of a major actor of the triumph of Christianity in the south of the Arabic peninsula. This Christian sovereign, who defeated the Jewish king of Ḥimyar, Ḏū Nuwās, in 525 CE, became one of the most popular figures of Catholic devotion in South America. Pedro Páez, a Spanish Jesuit who lived in Ethiopia at the beginning of the seventeenth century, mentions him in his História da Etiópia. Later, benefiting from the progressive recognition of the holiness of African saints, this iconographical subject was popularized by the Catholic Church, thus breaking with the figure of the other, that of Jew or Moor, that of the enemy. This pillar of the Ethiopian church, refashioned according to western criteria, was presented as a unifying element of the devotion of black people in Brazil and Portugal, among whom he acquired an increasing visibility. La sainteté de Kaleb Ǝlla Aṣbǝḥa dans l’iconographie baroque portugaise révèle le parcours d’une des figures du triomphe du christianisme dans le sud de la Péninsule arabique. Ce souverain chrétien, vainqueur en 525 du judaïsme ḥimyarite, représenté par Ḏū Nuwās, devînt une des figures les plus populaires de la dévotion catholique du Nouveau monde. Pedro Páez, un Jésuite espagnol ayant vécu en Éthiopie au début du XVIIème siècle, mentionne le souverain dans sa História da Etiópia. Puis, au-delà du cheminement de la reconnaissance sacrée de saints africains, ce thème iconographique fut popularisé par l’Église catholique, rompant ainsi avec la figure de l’autre, celle du Juif ou du Maure, celle de l’ennemi. Remodelé sur des critères occidentaux, ce pilier de l’Église éthiopienne fut présenté comme un des éléments fédérateurs de la religiosité noire d’Amérique lusophone, au sein de laquelle il tendait à prendre une visibilité de plus en plus importante.

The present study aims to understand the architectural history of the Jesuit College in Elvas, as well as the materials used there, and the masters who worked in its construction. It seeks, therefore, to improve our knowledge in the history of building, thus bridging the existing gap about the materials and construction systems carried out in this type of buildings in Portugal. The detailed reading of the produced documentation during the works carried in the church and college, between the end of the 17th century and the first half of the 18th century, is crucial for future works of rehabilitation in this building, as well as in others of a similar typology, either built by the Jesuits, or constructed by others in this region. This study also contributes to improve the present knowledge of the stones used, and quarries of origin, as well as who used and worked in these quarries. Furthermore, it will identify the woods used for construction, and identify the lime ovens which are fundamental to understanding all the construction process.

Este estudo tem por fim abordar o contexto histórico da criação da Diocese de Elvas ocorrida no ano de 1570. Iremos analisar o modo como se procedeu à fundação deste bispado nos seus contextos específicos, evidenciando as suas tensões, confrontos e problemáticas próprias, nomeadamente, entre o cardeal D. Henrique, arcebispo de Évora e o cabido da Sé eborense. Posteriormente, ainda que de forma sucinta, apresentaremos as biografias dos cincos primeiros bispos elvenses, pois, constituem figuras fundamentais para ilustrar a história deste bispado. A compreensão das suas origens familiares e das suas redes de relações serão determinantes para percebermos as potencialidades e os condicionalismos evidenciados ao longo do seu percurso na diocese elvense. Por último, abordaremos a questão da recepção dos cânones tridentinos em Portugal e, em particular, neste bispado. Sendo uma diocese criada no contexto pós-tridentino, tinha, na sua génese, o enorme desafio de acolher e de se deixar modelar pelas orientações tridentinas. Para isso, iniciámos este nosso estudo revisitando a história do Concílio de Trento para analisar, de seguida, as implicações da presença portuguesa no mesmo Concílio.
In this dissertation, I will address the historical context of the creation of the Diocese of Elvas, in the year of 1570. I will analyze how the establishment of this bishopric proceeded in its specific context, highlighting its tensions, confrontations and characteristic problems, particularly between Cardinal Dom Henrique, Archbishop of Évora and the Chapter of Canons of the See. Subsequently, albeit briefly, I will present the biographies of the first five Bishops of the city, in the sense that they are key figures to instance the history of this episcopate. The understanding of their family origins and social networks are key to comprehend the potentialities and constraints showed along their path in the Diocese of Elvas. Finally, I will address the question of the reception of the Tridentine canons in Portugal and, in particular, in this this bishopric. Being a diocese created in the post-Tridentine context, I recognize that it had, in its genesis, the enormous challenge of receiving and letting itself be modeled by the Tridentine guidelines. In order to introduce the subject of this dissertation, I will start this study by reframing the history of the Council of Trent in order to, subsequently, analyse the implications of the Portuguese presence in that Council.

This chapter opens with the king of Castile’s two families—the queen, and his mistress Doña Leonor de Guzmán (La favorita) and her many sons: no mere family matter. We read of the king of Portugal’s protest at his daughter’s situation, Castile’s robust response that ‘the plain truth’ was that his wife was accorded every honour, and the reflections of Álvaro Pais. The author then considers the ways in which Afonso of Portugal had, ever since he reached his majority, consolidated his authority, culminating in the chamamento geral of 1334, followed by the Pragmática in 1340 which had echoes of Alfonso X’s Second Partida in Portugal’s organic ruler’s Ordenação. The resulting implications for the Portuguese Church as spelt out by Afonso are detailed. The chapter ends with Castile finally getting its cardinal, Pedro Barroso, and with Afonso IV confronting Archbishop Gonçalo of Braga.