Journal articles on the topic 'Secular Franciscans'
To see the other types of publications on this topic, follow the link: Secular Franciscans.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Secular Franciscans.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico." Americas 65, no. 2 (October 2008): 137–59. http://dx.doi.org/10.1353/tam.0.0033.
Full textAbstract:
Among the nations of the New World, Mexico is probably the country in which the Franciscans worked most intensively. Having been the first missionaries to arrive in Mexico, they covered most of its territory and worked with numerous native groups: Nahuas, Otomies, Mazahuas, Huastecas, Totonacas, Tarascans, Mayas. Their intense missionary activity is evident in the many indigenous languages the Franciscans learned, the grammars and vocabularies they wrote, the numerous Biblical texts they translated, and the catechisms they wrote with ideographical techniques quite alien to the European mind. This activity left an indelible mark in Mexico, a mark still alive in popular traditions, monumental constructions, popular devotions, and folk art. Without a doubt, in spite of the continuous growth of the Spanish and Mestizo populations during colonial times, the favorite concern of Franciscan pastoral activity was the indigenous population. Thus, Franciscan schools and colleges, hospitals, and publications were addressed to it. For their part, the native population showed the same preference for the Franciscans. To the eyes of the civil and ecclesiastical authorities, Franciscans and natives appeared as an inseparable body, an association not always welcomed by the Spanish Crown. In fact, since the middle of the sixteenth century bishops and royal officials tried to separate them, assigning secular priests in the native towns and limiting the ecclesiastical authority of the friars.
2
Katzew, Ilona. "La Virgen de la Macana. Emblema de una coyuntura franciscana." Anales del Instituto de Investigaciones Estéticas 20, no. 72 (August 6, 1998): 39. http://dx.doi.org/10.22201/iie.18703062e.1998.72.1802.
Full textAbstract:
The cult to the Vírgín of the Macana was not limited to New Mexico. It was consolidated and survived in the center of New Spain because the ímage and the story that explains it became parts of the symbolic and polítical repertory of the Franciscans during their conflict with the secular clergy which dominated the institutional life of the viceregal church during the eighteenth century. The study of the images of the Virgin provide understanding of some of the arguments used by the Franciscans during this struggle.
3
Madley, Benjamin. "California’s First Mass Incarceration System." Pacific Historical Review 88, no. 1 (2019): 14–47. http://dx.doi.org/10.1525/phr.2019.88.1.14.
Full textAbstract:
Over time, California’s missions came to resemble a mass incarceration system in general and penal servitude in particular. This article will describe that process by examining changing policies of recruitment, spatial confinement, regimentation, surveillance, physical restraint, and corporal punishment as well as California Indian resistance. With the help of secular government authorities, Franciscans and their military allies established the system between 1769 and 1790 before deploying more overtly carceral practices between 1790 and 1836. In its conclusion, this article explores the meaning of California’s missions as carceral spaces before suggesting new avenues of research on the history of incarceration within and beyond California.
4
de Asúa, Miguel. "Los phisicos modernos quasi todos son copernicanos: Copernicanism and its Discontents in Colonial Río De La Plata." Journal for the History of Astronomy 48, no. 2 (May 2017): 160–79. http://dx.doi.org/10.1177/0021828617701210.
Full textAbstract:
This paper distinguishes four perspectives in the process of reception of Copernicanism in colonial Rio de la Plata: (1) the discussion of the systems of the world in the University of Córdoba by the Jesuits until 1767, (2) the treatment of this topic by the Franciscans in Córdoba and in their convent school in Buenos Aires, (3) the teaching by the secular clergy in the Colegio de San Carlos in the same city, and (4) the celebration of Copernicus by the enlightened naval engineer Pedro Cerviño in the Nautical School of the Consulado de Buenos Aires. The examination of these cases on the basis of manuscript sources and colonial printings shows that the reception of Copernican theory was an erratic process rich in incidences.
5
Schwaller, John F. "Evangelization as Performance: Making Music, Telling Stories." Americas 66, no. 03 (January 2010): 305–10. http://dx.doi.org/10.1017/s0003161500005745.
Full textAbstract:
In the 1970s two important trends in Latin American history came into conjunction. The older of these was the study of the evangelization of the natives of the New World. The evangelization largely occurred at the hands of the regular clergy: Franciscans, Dominicans, and Augustinians. Nevertheless, there were significant numbers of secular priests who also engaged in the mission, but they did not leave the editorial legacy of the religious. The second trend which emerged was the study of the native peoples, but with a very important new consideration. While earlier historians had been contented to write basing their histories on the Spanish language documentation, in the 1970s a new generation of scholars versed in Nahuati, Maya, and other native languages, began to look at themes utilizing native language documentation. The confluence of these two trends was the use of native language documentation to study the evangelization.
6
Schwaller, John F. "Evangelization as Performance: Making Music, Telling Stories." Americas 66, no. 3 (January 2010): 305–10. http://dx.doi.org/10.1353/tam.0.0235.
Full textAbstract:
In the 1970s two important trends in Latin American history came into conjunction. The older of these was the study of the evangelization of the natives of the New World. The evangelization largely occurred at the hands of the regular clergy: Franciscans, Dominicans, and Augustinians. Nevertheless, there were significant numbers of secular priests who also engaged in the mission, but they did not leave the editorial legacy of the religious. The second trend which emerged was the study of the native peoples, but with a very important new consideration. While earlier historians had been contented to write basing their histories on the Spanish language documentation, in the 1970s a new generation of scholars versed in Nahuati, Maya, and other native languages, began to look at themes utilizing native language documentation. The confluence of these two trends was the use of native language documentation to study the evangelization.
7
Colta, Elena Rodica. "L’érudition et le plaisir de la lecture à Arad au début du XIXe siècle." Études bibliologiques/Library Research Studies 2, no. 2 (2020): 91–98. http://dx.doi.org/10.33993/eb.2020.06.
Full textAbstract:
The interest in secular literature in Arad County manifested itself from the second half of the 18th century, when two booksellers from Budapest began to sell books at local fairs and when two libraries in Arad and Maria Radna were established by the Conventual Franciscans. In addition to the need to buy, own and read various books, at the beginning of the 19th century in the city of Arad appeared – as a late manifestation of the Enlightenment - a desire to produce, with dedication, small-sized books, on leaflets, and to give them to those attending public readings. At the same time, with this need for erudition, the first French and Italian novels, some of them considered licentious - thus satisfying "guilty" pleasures, appeared in the libraries of the nobles. From a time perspective, we are talking about rarities which were, at the moment of their acquisition, an illustration of the phenomenon of the readings of an epoch.
8
Pardo, Osvaldo F. "How to Punish Indians: Law and Cultural Change in Early Colonial Mexico." Comparative Studies in Society and History 48, no. 1 (January 2006): 79–109. http://dx.doi.org/10.1017/s0010417506000041.
Full textAbstract:
Not long after the arrival of the Mendicant orders in New Spain, a view emerged among the friars that the subjection of the Mexican Indians to Spanish law might not be a goal as practical and desirable as the Crown expected, at least not for the immediate future. Franciscans, in particular, thought that the transfer and application of long-established legal principles to the Mexican Indians, such as the customary distinction of jurisdictions, could ultimately hurt rather than facilitate their full conversion to Christianity. For them, the administration of justice was but a natural extension of the enterprise of evangelization, a point that they made repeatedly in letters and reports throughout the sixteenth century.1 In part, their opposition to seeing the new converts subject to secular law stemmed from a general dissatisfaction with the state of legal affairs in the Peninsula, where an alarming increase in lawsuits and legal costs leading to the further consolidation of a class of letrados appeared to threaten the fabric of social life.
9
Puchalska-Dąbrowska, Bernadetta M. "St. Elizabeth of Hungary as a Wife and Mother in the Light of Secular Franciscans’ Formation Programme for 2007-2008." Rocznik Teologii Katolickiej 8 (2009): 167–74. http://dx.doi.org/10.15290/rtk.2009.08.13.
Full text
10
Herle, Dominik Janez. "Frančiškov svetni red – veljavni red znotraj Cerkve." Res novae: revija za celovito znanost 8, no. 2 (December 2023): 131–42. http://dx.doi.org/10.62983/rn2865.23b.5.
Full textAbstract:
The Franciscan Secular Order (Ordo Franciscanus Saecularis – OFS) is a valid order within the Catholic Church since it is a form of a consecrated life. The Franciscan Secular Order is therefore an independent public institution in the Church, and because of the same spirituality, it is joined to the First Order of Saint Francis of Assisi in a special way. Deciding to enter the Franciscan Secular Order has to do with responding to God’s call, since each member should live the Gospel according to the example of St. Francis and with the help of the Rule, which was confirmed by the Church. Activities which characterize the Franciscan Secular Order are prayer and an inclination to help people (charity). The method of comparison enables a better understanding of the difference in the number of OFS fraternities’ members in the past and today. The Franciscan Secular Order has Jesus Christ as its cornerstone; members try to witness for Christ through the works of charity and mercy. After the Second Vatican Council, the Church experienced a revitalization of the community. Besides, there emerged new forms of life in the communities. Among these, two are especially important. The first one is related to parish life; parishes are called upon to motivate meetings of smaller groups, within which there should be an element of the community. The second form is related to the phenomenon of new Church movements, associations, and communities.
11
Bradley, George. "In Vineam Domini: Bishop Briggs and His Visitations of the North." Recusant History 25, no. 2 (October 2000): 174–91. http://dx.doi.org/10.1017/s0034193200030028.
Full textAbstract:
Thomas Penswick, titular Bishop of Europum, and Vicar Apostolic of the Northern District, died at his brother’s house, The Manor House, Ashton-in-Makerfield, Lancashire on 28th January 1836. He was aged sixty-three. His funeral in Liverpool was followed by his burial in the Catholic cemetery at Windleshaw, near St. Helens. He was succeeded by his coadjutor bishop, John Briggs. He inherited a district which stretched from the Scottish Border in the north to a line from the Humber to the Dee in the south. It encompassed the counties of Northumberland, Durham, Cumberland, Westmorland, Yorkshire, Lancashire, Cheshire and the Isle of Man, and although perhaps less in size geographically than the Western District, which took in the whole of Wales, it was nevertheless the largest in the number of missions, clergy and people. When Bishop Thomas Smith made his return to Propaganda in 1830, he reported 172 missions served by 115 secular priests, 31 Benedictines, 23 Jesuits or ‘Stonyhurst Priests’, 2 Franciscans and 1 Dominican, and an estimated Catholic population of 185,000. In addition there were three colleges, Ushaw, Ampleforth and Stonyhurst and four convents of nuns.
12
Bria, Gianfranco, and Maria Chiara Giorda. "Religious Materiality and Virtual Sainthood: The Case of Shna Ndou (St. Anthony) Pilgrimage in Laç." Religions 14, no. 9 (August 28, 2023): 1113. http://dx.doi.org/10.3390/rel14091113.
Full textAbstract:
The interdisciplinary perspective, between history and anthropology, of our contribution has as its subject the pilgrimage at Kisha e Shna Ndout (Sanctuary of St. Anthony of Padua) in Laç, northern Albania, which is one of the most visited religious sites in southeastern Europe. The church, built there and ministered by Franciscans, is now an impressive place of worship frequented throughout the year by thousands of pilgrims. On the 12th and 13th of June of each year, an official pilgrimage is held, which reaches its climax on the night of the 12th, when thousands of Albanians sleep in the shrine seeking blessings and healing. The pilgrimage practices show how materiality is a privileged means of reaching out to a religious place. This materiality is grounded in the multilayered built environment, which has been built and rebuilt and especially reconstructed after the collapse of the socialist regime—a process that reveals the pivotal function of secular infrastructures in the case of religious places. Virtuality is also an important aspect of the pilgrimage, and so materiality and virtuality form a single milieu that reshapes perceptions. Through participation in this pilgrimage, virtuality is sacralized and promotes sanctity.
13
Kümin, Beat, and Felicita Tramontana. "Catholicism Decentralized: Local Religion in the Early Modern Periphery." Church History 89, no. 2 (June 2020): 268–87. http://dx.doi.org/10.1017/s0009640720001298.
Full textAbstract:
AbstractExpanding upon recent work on the heterogeneity of Catholicism and the challenges facing Tridentine reformers, this article examines local religion in two “extreme” settings: the village republic of Gersau in Central Switzerland and the missionary territory of the Custody of the Holy Land. Following conceptual remarks, the authors sketch the distinct secular contexts as well the phased evolution of localized networks for the administration of the cure of souls, the latter starting in the eleventh and sixteenth centuries, respectively. A consistently comparative approach reveals notable similarities—in terms of expanding spiritual provision and better record keeping—alongside substantial differences—especially between the clearly demarcated territorial parishes in the Alps and a more punctual system of sacrament centers in Palestine. At Gersau, where diocesan structures were weak, the church operated under the close supervision of a commune with extensive powers stretching to the rights of advowson and benefice administration. Around Jerusalem, the Franciscans—whose custos acted as the vicar apostolic—used material incentives to win over converts from other Christian denominations. Building on recent reassessments of the post-Tridentine Church, both examples thus underline the strong position of the laity in the confessional age and the need to acknowledge local sociopolitical as well as organizational factors in the formation of early modern Catholicism.
14
López Calera, Nicolás. "GUILLERMO DE OCKHAM Y EL NACIMIENTO DEL LAICISMO MODERNO." Anales de la Cátedra Francisco Suárez 46 (December 9, 2012): 263–80. http://dx.doi.org/10.30827/acfs.v46i0.492.
Full textAbstract:
Guillermo de Ockham fue un fraile franciscano, un teólogo y un filósofo de una enorme singularidad. Vive una época de crisis y de transición de la filosofía y la teología. Su laicismo se manif iesta en la defensa de una radical separación entre el poder religioso y el poder secular. Adscrito a la corriente filosófica del nominalismo, asestó un duro golpe al realismo metafísico de Aristóteles y Tomás de Aquino, propugnó la separación entre razón y fe, entre filosofía y teología y de esta manera minó las bases ideológicas de la iglesia de su tiempo. Fue acusado de hereje por su nominalismo, aunque él mismo condenó al papa Juan XXII como herético por su concepción de la pobreza, una concepción alejada de los principios evangélicos y sobre todo de la concepción de la orden franciscana. Defendió la separación entre iglesia y estado y negó la autoridad del Papa en asuntos seculares. Afirmaba rotundamente la libertad de conciencia y Lutero lo tuvo como maestro.
15
Sevastyanova, Svetlana K. "Articles from FiorettidiSanFrancesco in Russian collection VelikoeZertsalo (Speculum Maius) as an exemplum." Sibirskiy filologicheskiy zhurnal, no. 3 (2021): 49–61. http://dx.doi.org/10.17223/18137083/76/4.
Full textAbstract:
Studying the Western European collection Speculum Maius (the Great Mirror) translated into Russian at the end of the 17th century involves identifying its plot-thematic connections with the ancient Russian written culture. Seven stories about Francis of Assisi († 1226) and his companions were discovered in the collection that were included in the medieval florilegium - he legends about the founder of a mendicant order called Fioretti (14th century). Their thematic and motif content and use of medieval genre forms in the narratives about the first Franciscans are close to the instructive accounts of ascetics from the translated and domestic paterics, the Prologue, the Menalogies for reading collections and hagiography, which, like the “floral” narratives, were in line with the material demanded in the moral and religious instructions of Christians. The articles from Fioretti in the Great Mirror have a small volume, a minimal number of characters, narrate the connection and interchange of the earthly and heavenly worlds. This brings them closer to the exemplum - the most famous Latin written culture phenomenon, serving as an instructive “basis” of medieval sermons and being an important part of collections of religious and secular content such as “zertsalo.” Summarizing theoretical experience, the author follows modern foreign and domestic scholars and understands an “exemplum” as a narrative of a small volume implemented in didactic discourse, with its reception using signs of medieval genres. “Flower” articles-exempla of the Russian Great Mirror, devoid of personalization and topological references, embody a universal order in a typical and generalized event.
16
Rossatto, Noeli Dutra. "O ANJO E O SERAFIM. NEOPLATONISMO NA LEGENDA MAIOR DE BOAVENTURA." Revista Perspectiva Filosófica - ISSN: 2357-9986 49, no. 1 (February 11, 2022): 318. http://dx.doi.org/10.51359/2357-9986.2022.253148.
Full textAbstract:
A Legenda maior de Boaventura de Bagnoregio (1221-1274) é considerada a narrativa oficial da vida de Francisco de Assis (1182-1226) pelos meios eclesiásticos, especialmente os franciscanos. O texto foi escrito logo após Boaventura assumir como Ministro Geral da Ordem Franciscana, em meio às disputas polarizadas entre os conventuais e os espirituais, o clero secular e as novas ordens monásticas. Para a literatura crítica, a Legenda maior toma o partido dos franciscanos conventuais e a figura histórica e política de Francisco cede lugar à do místico contemplativo. Nossa hipótese é que a Legenda maior incorpora duas tendências do neoplatonismo, as quais direcionam a narrativa da vida de Francisco e a definição da missão de sua ordem recém-criada. A tendência do neoplatonismo incorporado por Joaquim de Fiore (1135-1202) embasa o franciscanismo profético e político dos espirituais, voltado para a realização histórica da figura de Francisco como o Anjo que traz o selo de Deus vivo. A outra tendência afirma o neoplatonismo de Dionísio Pseudo-Areopagita (s. VI), em que o Francisco místico ascende ao mais alto degrau das esferas angélicas, transformado em um Serafim alado. Palavras-chave: Neoplatonismo medieval. Boaventura. Joaquim de Fiore. Franciscanos, Dionísio Pseudo-Areopagita.
17
Mainka, Peter Johann. "A SERVIÇO DA IGREJA E DA COROA – MISSIONAÇÃO, DOMESTICAÇÃO E COLONIZAÇÃO: OS FRANCISCANOS E OS GENTIOS (1585-1619)." Teoria e Prática da Educação 20, no. 1 (October 30, 2018): 05–22. http://dx.doi.org/10.4025/tpe.v20i1.44905.
Full textAbstract:
A Ordem de São Francisco com a sua experiência e metodologia missionária, adquirida na África, Ásia e no México, chegou, de forma institucional, em 1585, no início da União Ibérica, para o Brasil – a serviço da Igreja Católica e da Coroa (espanhol-) portuguesa (união de cruz e espada). Desde o início, os franciscanos dedicaram-se, por um lado, à missionação e conversão dos géntios no Nordeste do Brasil, defendendo os direitos dos indígenas, contribuindo, por outro lado, com a sua atuação missionária, domesticadora e civilizadora para a colonização e a consolidação do sistema colonial no Brasil em concorrência com a Companhia de Jesus. Defendendo os direitos dos indígenas, os franciscanos sofreram as críticas e pressões dos colonos e das autoridades seculares, perdendo, finalmente, as suas competências temporais sobre as aldéias indígenas. Com base na historiografia franciscana, ainda hoje pouco utilizada, e referências bibliográficas atuais, este artigo analisa a atuação dos franciscanos, posicionados entre os indígenas e os colonos, no processo colonizador do Brasil.
18
Zegura, Elizabeth Chesney. "What the Monk’s Habit Hides: Excavating the Silent Truths in Marguerite de Navarre’s Heptaméron 31." Renaissance and Reformation 38, no. 2 (October 5, 2015): 53–92. http://dx.doi.org/10.33137/rr.v38i2.25620.
Full textAbstract:
In Heptaméron 31, Marguerite de Navarre portrays a lascivious “Cordelier” or Franciscan who takes over a matron’s household during her husband’s absence, kills her servants, and disguises the woman as a monk before abducting her. Despite its surface resemblance to Rutebeuf’s “Frère Denise,” which also unveils a Franciscan’s lechery, Marguerite’s narrative is not a simple anticlerical satire. Within it we find a critique of the over-trusting husband, metaphors of censorship, an inquest into the dialectics of silence and (in)sight, a foregrounding of the victims’ body language, and analogies between the body politic and the body of the family. With these tools Marguerite folds into her nouvelle an allegory of reading; a cautionary tale about the dangers of mistaking outward “works” for true godliness; and an histoire tragique with political overtones that figure a crisis of authority between Reform theology’s “two kingdoms,” or secular and sacred governance, in sixteenth-century France.
Marguerite de Navarre, dans le conte 31 de L’Héptaméron, dépeint un « cordelier » (franciscain) luxurieux qui, en l’absence du mari, s’empare du foyer d’une dame, tue ses serviteurs, la déguise en moine et l’enlève. Malgré la ressemblance avec le «Frère Denise” de Rutebeuf, qui met aussi en scène un franciscain débauché, le récit de Marguerite n’est pas une simple satire anticléricale. On y trouve en effet d’autres éléments: une critique du mari trop confiant, des métaphores de la censure, une exploration de la dialectique entre silence d’une part et vue (et perspicacité) de l’autre, le spectacle du langage corporel des victimes, et des analogies entre les corps politique et le corps familial. Par ces moyens, Marguerite insère dans sa nouvelle une allégorie de la lecture, une mise en garde contre le danger de méprendre les « actes » visibles pour de l’authentique bonté et, enfin, une histoire tragique aux accents politiques où se donne à lire une crise de légitimité opposant les « deux royaumes » de la théologie de la Réforme dans la France du seizième siècle: le gouvernement d’ici-bas et le gouvernement sacré.
19
Röhrkasten, Jens. "Londoners and London Mendicants in the Late Middle Ages." Journal of Ecclesiastical History 47, no. 3 (July 1996): 446–77. http://dx.doi.org/10.1017/s0022046900076053.
Full textAbstract:
Much attention has been paid to the role and functions of the mendicant orders in their urban environment. Among the topics discussed have been the friars' importance for urban development, their coexistence with other religious institutions, their economic practices and their relations with the secular authorities. As far as their spiritual and social significance is concerned their spectacular success and rapid development in the thirteenth century are generally accepted. There were some setbacks, particularly in towns where the Dominicans or Franciscans became involved in the suppression of heresy, but these had little impact on the rapid expansion of the orders. Members from all social groups, academics as well as aristocrats, merchants and artisans as well as the poor, felt the attraction of their sermons and way of life, some to such an extent that they decided to join one of the orders. But while the attraction of the mendicant ideal in the decades following the friars' arrival is undisputed, the problem of their importance for the religious life of the late medieval urban population is far more difficult to discuss. While there are assertions that the friars remained particularly popular, the orders' decline and their need of reform were already obvious in the fourteenth century and the various efforts to bring about a reinvigoration confirm this impression. In the fifteenth century famous mendicant preachers from Vincent Ferrer and Bernardino of Siena to Girolamo Savonarola attracted large crowds in many parts of Europe, but was this indicative of the population's general attitude towards the orders? Were the mendicants still perceived by the people as responding to their spiritual needs? How did the public react to signs of decadence, to disputes among the brothers? A general answer to such questions needs to be based on a large number of local studies and this is still a task for the future.
20
Dubrovskaya, Dinara V. "Inscription No. 494 from the Temple of Toutuo as Prototype of the Inscription on the “Nestorian Monument” from Xi’an, 781 (Preliminary Notes)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2022): 194. http://dx.doi.org/10.31857/s086919080020543-4.
Full textAbstract:
The article seeks to further research the method of adaptation used by ‘imported’ schools of thought to adjust to Chinese ethical, political, philosophical and religious teachings and practices. The author does so by comparing two epigraphic monuments: A lost inscription by the secular Buddhist enthusiast Wang Jin (5th century) from the Chinese Buddhist temple Toutuo (Dhuta) and the well-known inscription on the so-called “Nestorian monument” from Xi’an (Chang’an) of the Tang Dynasty, which is more than three centuries younger than the first inscription. The author shows that the compiler of the latter (and later) inscription, a Syrian Christian named Adam (Jing-jing), was guided by the structure, style and logic of the first (Buddhist) document when composing his history of the spread of Syriac Nestorianism in Tang China, prefacing the historical part of his work with a general theological preamble and flirting with a priori archaic literary formulas that quote an obsolete literary style of the 5th century. The author concludes that when trying to adapt to the Chinese spiritual milieu, alien beliefs introduced to China inevitably followed the same logical paths, appropriating the vocabulary of the previous imported religion. Thus, for the Syrian Nestorians of the Church of the East, Buddhism became such a forerunner, while Western Christian denominations (the Franciscans and further the Jesuits) each time at a new stage rediscovered the principles of “preaching to all”. A kind of apotheosis of such a “rediscovery” was the “method of Matteo Ricci”, a 16th-century Jesuit missionary who elevated the theory and practice of theological and cultural accommodation to an absolute and joined the conceptual apparatus of Christianity on Chinese soil with the notions and even the ritual practices of Confucianism.
21
Ribeiro, Felipe Augusto. "O frade santo e o clérigo vaidoso: coopetições e propagandas eclesiásticas nas crônicas franciscanas (Itália, c. 1281-1399)." Antíteses 12, no. 24 (December 23, 2019): 122. http://dx.doi.org/10.5433/1984-3356.2019v12n24p122.
Full textAbstract:
Este artigo trata da história franciscana nos séculos XIII e XIV. A partir de três crônicas escritas por franciscanos, ele analisa as relações de parceria e de rivalidade que os frades travaram com os clérigos seculares. O texto levanta dois problemas: as disputas sobre o culto santoral e as concorrências pelas rendas oriundas dos serviços sacerdotais. Metodologicamente, interpreta-os à luz do conceito de coopetição, comparando passagens semelhantes de cada uma das crônicas. A hipótese que ele delineia é a de que, para além da ideologia mendicante, os frades precisaram se envolver com os negócios eclesiásticos, movidos pelas demandas populares e pelas iniciativas de reforma moral do clero. Com ela, o trabalho objetiva esclarecer os mecanismos através dos quais os franciscanos conquistaram o seu espaço no acirrado ambiente citadino da Europa baixo-medieval – ora cooperando, ora competindo com outros segmentos da Igreja – bem como os instrumentos retóricos que empregaram em sua defesa ideológica.
22
Silva, Ana Margarida Dias da, and Adelino Marques. "Pobres, doentes e esmolados da Venerável Ordem Terceira de São Francisco de Coimbra, Portugal (1861-1926)." Tempo 24, no. 2 (August 2018): 328–48. http://dx.doi.org/10.1590/tem-1980-542x2018v240208.
Full textAbstract:
Resumo: As ordens franciscanas seculares garantiam assistência espiritual e material em exclusividade a seus membros, nomeadamente com a atribuição de esmolas aos irmãos caídos em pobreza e o auxílio aos enfermos e idosos. Este trabalho procura caracterizar os irmãos que requereram esmola à Ordem Terceira de Coimbra e, entre eles, aqueles que simultaneamente recorreram ao hospital da instituição, analisando comparativamente os períodos monárquico (1861-1910) e republicano (1911-1926) portugueses. As 697 petições de esmolas feitas à Ordem Terceira de Coimbra constituem fonte privilegiada para o estudo da pobreza entre seus irmãos, pois espelham, na primeira pessoa, os problemas, as vicissitudes e as causas do empobrecimento dos irmãos franciscanos seculares, não raras vezes associados a motivos de doença ou velhice, na maioria impeditivos da garantia de subsistência por meio do trabalho.
23
Mesler, Katelyn. "The Epistle of Merlin on the Popes: A New Source on the Late Medieval Notion of the Angel Pope." Traditio 65 (2010): 107–76. http://dx.doi.org/10.1017/s0362152900000866.
Full textAbstract:
“Two angels shall lead him,” predictsThe Prophecy of the True Emperor, offering signs by which the people will recognize a foreordained holy leader, sent to restore a divided, besieged, and weakened Christendom. Although this prophecy, which was translated from Greek into Latin in the second half of the thirteenth century, spoke only of an emperor, western Christians soon came to ignore or even change the word “emperor,” preferring to read the text as a prophecy concerning the papacy. The peculiar reception of that prophecy cannot be understood apart from a crucial conceptual development that occurred in Italy during the years surrounding the turn of the fourteenth century. Whereas many thirteenth-century hopes and fears of the future were expressed through the medium of prophetic writings, these texts mainly emphasized the influence of the emperor and other secular rulers on the future course of history, for better or for worse. However, the election of the hermit Peter of Murrone as Pope Celestine V in 1294 offered unprecedented hope — especially among groups of Spiritual Franciscans — that the papacy would become the vehicle of social, moral, and spiritual reform. So great the hope, so great the disillusionment, for Celestine stepped down a few months later. He was replaced and imprisoned by Boniface VIII (r. 1294–1303), who shared none of his predecessor's sympathy for the Spirituals or their ideals. In the wake of this turmoil was born a prophetic narrative according to which the papacy first had to be usurped by one or more wicked popes before finally being restored by a particularly virtuous one. The latter would be no ordinary pretender to the throne of Peter, subject to the political machinations of cardinals and barons, for he would be elected by divine providence and crowned by an angel (Fig. 1). Thus originated the concept of the angel pope, thepastor angelicus, which was to remain a powerful image of dissent and reform in the following centuries.
24
Venišnik, Vesna. "Instrumental Music and Franciscan Liturgy." Musicological Annual 50, no. 2 (April 3, 2015): 93–99. http://dx.doi.org/10.4312/mz.50.2.93-99.
Full textAbstract:
The Franciscan Library in Novo mesto holds a rather large collection of 18th century sacred and secular music. Among the preserved music there are also several symphonies. The article deals with their characteristics and the possibilities of their performance during the church liturgy.
25
Martín García, Alfredo. "Los conflictos por los privilegios de la Tercera Orden Franciscana en el mundo urbano hispano-portugués (siglos XVI-XVIII)." Investigaciones Históricas. Época Moderna y Contemporánea, no. 42 (December 1, 2022): 243–72. http://dx.doi.org/10.24197/ihemc.42.2022.243-272.
Full textAbstract:
El resurgir de la Tercera Orden Secular de San Francisco a comienzos del siglo XVII en los territorios peninsulares de la Monarquía Hispánica fue, en sus orígenes, un proceso eminentemente urbano. Las principales ciudades de las Coronas de Castilla, Aragón y Portugal, acogieron sendas comunidades terciarias, orgullosas de sus privilegios. No obstante, estos fueron cuestionados dentro de la Iglesia por algunos sectores del clero, así como por otras asociaciones seculares. Toda esta compleja conflictividad se analizar en el trabajo, estudiando sus orígenes, sus dinámicas y sus principales manifestaciones.
26
Chomentowska, Edyta, and Andrzej Grzybowski. "Błogosławiona Elżbieta Róża Czacka (1876-1961) – niewidoma Matka niewidomych." Archiwum Historii i Filozofii Medycyny 85 (July 5, 2023): 103–13. http://dx.doi.org/10.12797/ahifm.85.2022.85.07.
Full textAbstract:
BLESSED ELŻBIETA RÓŻA CZACKA (1876-1961) – A BLIND MOTHER OF THE BLINDS
Elżbieta Róża Czacka (1876-1961) was a member of a family with rich patriotic, social and charity traditions. After she lost her eyesight in her early youth, she devoted her life to work for the blind combined with a religious vocation. Officially, in 1911, thanks to her initiative, the Society for the Care of the Blind (TOnO) was established as the first organization that became the beginning of the so-called Opus of Laski. In 1915, she headed the congregation of the Franciscan Sisters of the Cross (Sorores Franciscanes Ancillae Crucis – FSK), which was the first female religious congregation created after Poland regained independence. This article aims to introduce the person of Mother Czacka, who, despite suffering and diseases, devoted her life to the implementation and development of typhlology in Poland. Recognition of her activities combining the religious and charity spheres was achieved by proclaiming her blessed to the Catholic Church in 2021. To show the topicality of the activities it promotes, the activities of TOnO, as one of the institutions established by it, were also presented.The works initiated by Róża Czacka can not be considered in isolation. Despite the secular nature of the TOnO board and the religious nature of the religious community, they were based on Christian care and Catholic principles of helping weaker people.
27
Antonius, Eddy Kristiyanto. "ASAL MUASAL DAN PERKEMBANGAN ORDO KETIGA REGULAR FRANSISKUS ASSISI." Jurnal Teologi 11, no. 02 (November 30, 2022): 125–48. http://dx.doi.org/10.24071/jt.v11i02.4638.
Full textAbstract:
This historical research has focused on the religious movement of the Third Order Regular Francis of Asisi. The followers of the Poor man of Assisi consist of four Franciscan Orders, known today as the Order of Friars Minor, the Order of St. Clare, the Third Order Regular of St. Francis, and the Secular Franciscan Order (formerly known as the Third Order Secular). More than that, the religious vision and Francis’ inspiration are being put into practice by a certain Lutheran denomination and an Anglican church. The research which applied the method of spiritual-historical theology has narrated the emancipatory movements that were realized by the Third Order (penitence) of St. Francis. In fact, there were lay people who would imitate Francis’s way of life within their state of life, in their works, and within their family. This is the origin of Tersiaris (the Secular Franciscan Order). Then, there were some people who would be religious in the spirit of St. Francis by living the holy gospel. In reality, some interventions by the Holy See took part in determining the development of the Third Order Regular of St. Francis, besides the active roles of the members of the First Order (as spiritual fathers) and local bishops. Throughout its long history, the Third Order Regular has served as a kind of sanctity school for its own members as well as those who completely immerse themselves in their service to the world. So, the primary characteristic of the Third Order remains penance, that is the spiritual ideals of Francis of Assisi.
28
Miatello, André Luis Pereira. "O pregador e a sociedade local: a luta pelo poder pastoral no seio das cidades da Baixa Idade Média ocidental (séc. XIII-XIV)." Revista Territórios e Fronteiras 7, no. 2 (January 25, 2015): 112. http://dx.doi.org/10.22228/rt-f.v7i2.349.
Full textAbstract:
Este artigo discute o conflito entre o clero secular e as Ordens dominicana e a franciscana no âmbito da pastoral urbana dos séculos XIII e XIV. Daremos destaque ao alcance social da pregação, confissão, heresia e rendas eclesiásticas. A questão da autoridade do ofício pastoral gerou um debate eclesiológico bastante amplo que confrontava o clero secular, com seu modelo senhorial de Igreja, e os frades mendicantes que propunham uma nova eclesiologia de afirmação de seu próprio poder no seio das cidades da Baixa Idade Média ocidental.
29
Silva, Ana Margarida Dias da. "Beati mortui qui in Domino moriuntur. Atitudes perante a morte e locais de sepultura dos irmãos franciscanos seculares da cidade de Coimbra (1707-1785)." Revista de História da Sociedade e da Cultura 16 (December 30, 2016): 217–42. http://dx.doi.org/10.14195/1645-2259_16_10.
Full textAbstract:
A Venerável Ordem Terceira da Penitência de S. Francisco de Coimbra garantia aos seus membros benefícios espirituais e materiais, incluindo o acompanhamento dos irmãos à sepultura e os sufrágios por alma dos irmãos falecidos. Os estatutos e memórias da fraternidade permitem compreender a atitude dos terceiros franciscanos seculares perante a morte e quais as obrigações e direitos dos membros da Ordem Terceira de Coimbra. Nos 1653 registos de óbitos da Ordem Terceira conimbricense, entre 1707 e 1785, colhe-se informação sobre o local de sepultura dos irmãos franciscanos seculares de Coimbra, objetivo do presente trabalho. As igrejas colegiadas de Santiago e de S. Bartolomeu, as igrejas de Santa Justa, de S. Pedro e de S. João de Almedina, o mosteiro de Santa Cruz, e os conventos de S. Domingos e de S. Francisco da Ponte congregam o maior número de enterramentos dos irmãos franciscanos seculares no século XVIII.https://doi.org/10.14195/1645-2259_16_10
30
Suenens, Kristien. "Franciscan Women Religious in Nineteenth-Century Belgium : Gender, Identity and Material Recovery." Trajecta. Religion, Culture and Society in the Low Countries 29, no. 2 (December 1, 2020): 111–39. http://dx.doi.org/10.5117/tra2020.2.001.suen.
Full textAbstract:
Abstract This article examines the revival of female Franciscan religious communities in the nineteenth-century as a platform for analyzing the mechanisms and networks behind the restoration and renewal of female convent life in Belgium. The analysis is conducted from a threefold perspective: the specific role of male and female protagonists, the struggle with old and new identities, and the material backgrounds of the revival. The diverse landscape of old and new, contemplative and apostolic, and urban and rural Franciscan convents and congregations offers an interesting platform for research. The interaction between secular clergy, lay and religious women and the male Friars Minor is examined within the context of changing political regimes, social changes, religious revival and diocesan centralization. Mechanisms of material recovery and the (re-)constructions of gendered, canonical and religious identities are used as a framework for evaluating the importance of old and new models and examining to what extent this nineteenth-century history was a genuine Franciscan revival.
31
Almaráz, Félix D. "San Antonio's Old Franciscan Missions: Material Decline and Secular Avarice in the Transition from Hispanic to Mexican Control." Americas 44, no. 1 (July 1987): 1–22. http://dx.doi.org/10.2307/1006846.
Full textAbstract:
In the twilight years of the eighteenth century, Spanish authorities of church and state resolved that the original Franciscan missions of Texas had achieved the goal of their early foundation, namely conversion of indigenous cultures to an Hispano-European lifestyle. Cognizant that the mission as a frontier agency had gained souls for the Catholic faith and citizens for the empire, Hispanic officials initiated secularization of the Texas establishments with the longest tenure, beginning with the missions along the upper San Antonio River. Less than a generation later, in the transition from Spanish dominion to Mexican rule in the nineteenth century, the Franciscan institutions, woefully in a condition of material neglect, engendered widespread secular avarice as numerous applicants with political contact in municipal government energetically competed to obtain land grants among the former mission temporalities.
32
RAYNAUD, DOMINIQUE. "Effets de réseau dans la science pré-institutionnelle: le cas de l'optique médiévale." European Journal of Sociology 42, no. 3 (December 2001): 483–505. http://dx.doi.org/10.1017/s0003975601001060.
Full textAbstract:
This paper looks at why the Franciscan order took part in the diffusion of optics, more than other medieval organisation, both religious and secular. First, clues of this social asymmetry are given. Then, an explanation is put forward: 1. An initial asymmetry existed, in the fact that Grosseteste's optics was known in the Franciscan studium of Oxford; 2. Since that date, optics spread among the order through a network effect; 3. The homophilia that presided over the conventual libraries' purchasing policy finally explains why other similarly structured contemporary organizations, similarly structured, took less of an interest in optics. In spite of an obvious topical connection, this explanation differs deeply from the analysis that has been applied to the Puritans' and Jesuits' scientific activity in XVIIth and XVIIIth century classical Europe. It does not appeal to the heavy hypothesis of ethos.
33
Timotheo da Costa, Marcelo. "La tradición transfigurada: el Francisco de Asís de Leonardo Boff." Itinerantes. Revista de Historia y Religión, no. 16 (July 7, 2022): 154–77. http://dx.doi.org/10.53439/revitin.2022.1.08.
Full textAbstract:
Este artículo tiene como objetivo discutir cómo, a mediados de los años 80, el todavía fraile franciscano Boff respondió a las sanciones disciplinarias que le impuso la Santa Sede, reacción expresada en el libro Francisco de Assis: a saudade do Paraíso. La obra fue escrita y publicada en 1985, durante el llamado "silencio obsequioso" al que fue sometido Fray Boff por parte de Roma, debido a supuestas desviaciones doctrinales contenidas en la obra Iglesia, Carisma y Poder, lanzada años antes y un hito de la Teología de la Liberación latinoamericana.Así, en un contexto caracterizado por la adversidad, Leonardo Boff -no sólo impedido de hacer declaraciones públicas, sino también depuesto de su cátedra universitaria y destituido de la dirección de la mayor editorial católica del país- escribió e hizo publicar el mencionado Francisco de Assis: a saudade do Paraíso. A primera vista, el libro se limita a repasar la conocida biografía de uno de los santos más admirados de la Iglesia latina, tanto en Brasil como en el resto del mundo. Sin embargo, la exposición que propone Boff va más allá de la mera celebración de la leyenda secular asociada a Francisco de Asís. Inspirado en las primeras fuentes franciscanas, el fraile brasileño presenta al santo medieval como un icono de la Teología de la Liberación, un cristiano paradigmático para nuestro tiempo y un patrón de las causas populares. En otras palabras: Fray Leonardo Boff, en el libro que nos ocupa, se ha servido de episodios recogidos en el registro canónico franciscano: la milagrosa revelación divina en la capilla de San Damián; la radical opción por la pobreza de Francisco y su labor asistencial con los leprosos; la relación mística con Clara de Offreduccio, de familia noble y deseosa de vivir en la sencillez; el "Sermón a los pájaros"; la creación del pesebre en Greccio; la recepción de los estigmas en el monte Alverna - para dar a los asisienses y al movimiento que él originó, significados diferentes de las lecturas piadosas y románticas tan comúnmente asociadas a Francisco.De ello se deduce que, al interpretar el Poverello a través de los ideales cristianos liberacionistas, Boff ha desafiado a sus adversarios, confirmando igualmente su teología militante. Finalmente, en Francisco de Asís: Anhelando el Paraíso, Leonardo Boff proclamó un proyecto de oposición al orden establecido en Brasil y de crítica a la organización jerárquica de la Iglesia católica.
34
Ramírez Méndez, Jessica. "¿Ubicaciones fortuitas? La Concepción y Santa Clara en la Ciudad de México, 1540-1585." Revista de Indias 78, no. 272 (May 7, 2018): 49. http://dx.doi.org/10.3989/revindias.2018.002.
Full textAbstract:
La historiografía en torno a la Iglesia novohispana ha estudiado los innumerables escenarios en los que se manifestó el conflicto entre el clero regular y el secular. Precisamente, este trabajo ejemplifica cómo ése también se hizo presente en los procesos de fundación y establecimiento de los conventos de la Concepción y Santa Clara en la Ciudad de México en la segunda mitad del siglo XVI. Particularmente aborda la confrontación entre el diocesano y los franciscanos por la apropiación del espacio urbano.
35
De Souza, José Antônio De C. R. "O PROGRAMA ÉTIC0 ANTONIANO PARA O CLERO REGULAR." Veritas (Porto Alegre) 44, no. 3 (December 31, 1999): 579. http://dx.doi.org/10.15448/1984-6746.1999.3.35220.
Full textAbstract:
O presente trabalho analisa o programaético de santo Antônio no que se refere aomodo de vida do clero regular. O texto básico é odos 'Sermones dominicales' e dos 'Sermonesfestivi' . Neles percebe-se que, para o santo.oclero secular, o clero regular, os leigos e a 'SocietasChristiana' precisavam de uma reforma doscostumes, de acordo com a reforma pastoral,moral e religiosa proposta pelo N Concilio deLatrão (1215) para toda a Cristandade, e implementadapelos papas Honório III e Gregório IX,tendo como agentes pastorais os dominicanos eos franciscanos.
36
More, Alison. "Institutionalizing Penitential Life in Later Medieval and Early Modern Europe: Third Orders, Rules, and Canonical Legitimacy." Church History 83, no. 2 (May 27, 2014): 297–323. http://dx.doi.org/10.1017/s0009640714000043.
Full textAbstract:
In the early thirteenth century, informal communities of pious lay women in urban areas of Northern Europe came to the attention of the Church. These women lived in their own homes or small communities, and played a prominent role in secular society. However, these women soon found themselves both the subject of controversy, and increasingly steered toward a monastic model. Attempts were made to create and institutionalize a “middling” status. These primarily took the form of the creation of “third orders” or “tertiary groups” attached to official religious orders. Using the example of the so-called Franciscan third order, this article explores the evolution and institutionalization of penitential life from the thirteenth through sixteenth centuries. It both traces the evolution of the fictive Franciscan penitential order, and places it in its wider context. In so doing, it explores the norms and controversies associated with this way of life in later medieval and early modern religious culture.
37
Empey, Mark. "State intervention in disputes between secular and regular clergy in early seventeenth-century Ireland." British Catholic History 34, no. 2 (September 27, 2018): 304–26. http://dx.doi.org/10.1017/bch.2018.25.
Full textAbstract:
The success of the Counter-Reformation in Ireland following the restoration of the Catholic hierarchy was a remarkable achievement. Between 1618 and 1630 Rome made a staggering nineteen episcopal appointments in a kingdom that was ruled by a Protestant king. Documenting the achievements of the initial period only paints half the picture, however. The implementation of the Tridentine reforms and the thorny issue of episcopal authority brought the religious orders into a head-on collision with the secular clergy. This protracted dispute lasted for a decade, most notably in the diocese of Dublin where an English secular priest, Paul Harris, led a hostile attack on the Franciscan archbishop, Thomas Fleming. The longevity of the feud, though, owed at least as much to the intervention of Lord Deputy Sir Thomas Wentworth as it did to the internal tensions of the Catholic Church. Despite Wentworth’s influential role, he has been largely written out of the conflict. This article addresses the lacunae in the current historiography and argues that the lord deputy’s interference was a decisive factor in exacerbating the hostilities between the secular and regular clergy in early seventeenth-century Ireland.
38
Patrón Sarti, Rafael, and Rodolfo Aguirre Salvador. "Universidad de Mérida y el fortalecimiento del clero secular en Yucatán, siglos XVII-XVIII." Estudios de Historia Novohispana, no. 64 (February 25, 2021): 121–59. http://dx.doi.org/10.22201/iih.24486922e.2021.64.75540.
Full textAbstract:
En el siglo xvii hubo una oleada de aperturas de universidades en la América hispana a cargo de jesuitas y dominicos. En la historiografía aún falta mucho por saber del papel que estas universidades, en manos de religiosos, desempeñaron en las sociedades. El presente artículo pone como ejemplo a la Universidad de Mérida de Yucatán, a cargo de la Compañía de Jesús, la cual abrió sus puertas en 1624. Por una parte, analiza la importancia de las cátedras y los grados de la universidad jesuita en la formación y el ascenso eclesiástico del clero secular del obispado. Y por la otra, explica el gran interés que tuvo el obispado de Yucatán en la buena marcha de esa universidad, al ser el principal semillero de la clerecía y parte de un proyecto más amplio para secularizar las doctrinas franciscanas en beneficio de la Iglesia diocesana.
39
Lázaro Pulido, Manuel. "Rasgos de los precedentes teológicos medievales de las narraciones modernas y contemporáneas del estado de naturaleza." Revista de Estudios Políticos, no. 197 (October 10, 2022): 13–41. http://dx.doi.org/10.18042/cepc/rep.197.01.
Full textAbstract:
La teorización moderna del estado de naturaleza, su narrativa secular, no solo ha sido crucial para el desarrollo de las teorizaciones del Estado moderno; incluso se pueden observar sus derivadas en las formulaciones liberales como la Teoría de la justicia de John Rawls y su posición original dentro de una teoría contractualista. Efectivamente, la teorización contemporánea de las posiciones contractualistas no puede sustraerse de un diálogo con las teorías modernas que van de Locke a Kant. Pero sería un error, propio de la posición deformante de cierta lectura de la modernidad, no preguntarse por la naturaleza teológica de dicha narrativa. Intentaremos rastrear sus raíces medievales, especialmente desde la antropología teológica medieval, haciendo hincapié en la formulación franciscana
40
Álvarez Alonso, José Félix. "La mnemotecnia del estilo en las homilías sobre el Salmo 50 de Alfonso de Castro." Helmántica 70, no. 203 (January 1, 2019): 101–12. http://dx.doi.org/10.36576/summa.109057.
Full textAbstract:
La herejía luterana hace mella en Europa y precisamente el desconocimiento de la recta doctrina católica por parte no solo del pueblo español sino incluso del propio clero secular es un caldo de cultivo propicio para la extensión del error doctrinal. Frente a ello, predicadores de la talla de Alfonso de Castro buscan instruir a los fieles en los rudimentos de la moral católica si bien la transmisión de la misma, aun siendo importante, no lo es tanto como su fijación en la mente del receptor. El presente artículo trata de exponer la forma en que el predicador franciscano utiliza el estilo como medio para imprimir en la mente de su auditorio aquellas ideas que con-sidera esenciales
41
Parker, John. "Valhalla Is Burning: Theory, the Middle Ages, and Secularization." PMLA/Publications of the Modern Language Association of America 130, no. 3 (May 2015): 787–98. http://dx.doi.org/10.1632/pmla.2015.130.3.787.
Full textAbstract:
In 1802 the Franciscan Friary standing in Munich since the late thirteenth century was razed to make room for the national Theater. Many of its books found their way to the state library where, among further spoils swept up in the waves of secularization following the French Revolution, they fed the growth of modern medievalism. Other relics fed other tastes. A profitable brewery remained in the friary's basement, operated now under secular license, while everything else detachable—furniture, copper gutters and plates, lead and iron fittings, window frames, artwork, altars, the tower clock and organ—went to the highest bidder to pay for the theater's troubled construction. Buttresses buckled and pushed through walls. When three workers raising the roof beam fell into a pit, critics divined the hand of God in retaliation for the friary's ruin. Different observers, more favorable perhaps to the cause of art, stressed the workers' survival and took it as a miraculous omen for the theater's future—God's blessing, so to speak, on historical progress. In the short term, it wasn't. In 1823 the theater caught fire and burned to the ground, as onlookers claimed to see in the rising smoke “the face of a monstrous Franciscan.”
42
Alcántara Rojas, Berenice. "Fragmentos de una evangelización negada. Un "ejemplo" en náhuatl de fray Ioan Baptista y una pintura mural del convento de Atlihuetzia." Anales del Instituto de Investigaciones Estéticas 20, no. 73 (August 6, 1998): 69. http://dx.doi.org/10.22201/iie.18703062e.1998.73.1815.
Full textAbstract:
Los restos de una vieja pintura en la iglesia de Atlihuetzia y una carta enviada por el capellán de esta iglesia al obispo de Puebla en 1669 le sirven a Berenice Alcántara para plantear la hipótesis de que el clero secular estaba negando la labor evangelizadora realizada por los franciscanos un siglo antes. Con el apoyo de un documento en lengua mexicana (náhuatl), la autora demuestra el valor “ejemplar” que debieron de tener los símbolos de esta pintura que después sería denostada por el sacerdote capellán, quien al parecer se negó deliberadamente a incluir estos símbolos en su relación dirigida al obispo con la idea de sugerir la existencia de idolatrías y empañar el trabajo de los regulares en esa región.
43
Almeida, Juliano Florczak. "Notas sobre a vida social do Conventinho de frei Hugolino: de convento a repartição pública, de museu a local de devoção." Religião & Sociedade 38, no. 3 (December 2018): 113–31. http://dx.doi.org/10.1590/0100-85872018v38n3cap05.
Full textAbstract:
Resumo: Este trabalho traça uma trajetória do Convento do Espírito Santo, de Santo Amaro (SC), destacando as imbricações entre espaço público e religião. Esse convento foi marcado por frei Hugolino (1926-2011), um franciscano que lá praticava curas. Depois de sua morte, o chamado Conventinho foi locado pela prefeitura a fim de preservar a “memória” da cidade e desenvolver “turismo religioso”. Essa circulação entre secular e religioso se expressa nos objetos do museu lá mantido. As peças, expostas como patrimônio histórico, são objetos de devoção de visitantes e funcionários do prédio. Essas práticas devocionais não apenas refletem a posição privilegiada do catolicismo no espaço público, onde pode emergir como “arte”, “história” ou “cultura”, mas mostram os vazamentos das práticas católicas, marcadas por atravessamentos.
44
Beauregard, David. "SHAKESPEARE ON MONASTIC LIFE: NUNS AND FRIARS IN MEASURE FOR MEASURE." Religion and the Arts 5, no. 3 (2001): 248–72. http://dx.doi.org/10.1163/15685290152813653.
Full textAbstract:
AbstractAgainst recent claims that Shakespeare satirizes and demystifies religious life in Measure for Measure, this article maintains that Shakespeare is generally sympathetic to Franciscan nuns and friars, particularly so in this play. Indeed, Shakespeare works against the anti-fraternal tradition by reversing its conventions. Nuns and friars are represented as virtue figures, not vice figures. The secular characters are guilty of sexual irregularities, whereas the religious are chaste and work to regularize the marriages of the lay figures. The usual exposure of the sexual corruption and hypocrisy of the friar backfires on Lucio, the chief vice figure in the play. The virginal and temperate Isabella, a secular figure in Shakespeare's sources, is portrayed as a prospective novice of the Poor Clares over against the puritanical Angelo, whose hypocritical asceticism turns into lust. Angelo conducts a public shaming English Protestant style, whereas the Duke in Catholic fashion conducts a sympathetic auricular confession. Finally Isabella does not sacrifice her virginity or accept the Duke's offer of marriage, two things her counterparts in the sources invariably do. Shakespeare's reversal of anti-Catholic conventions requires us to reposition him as a Catholic rather than a conforming member of the Church of England.
45
Triviño, Ascensión Hernández. "Tradiciones, paradigmas y escuelas." Historiographia Linguistica 43, no. 1-2 (June 24, 2016): 11–59. http://dx.doi.org/10.1075/hl.43.1-2.02tri.
Full textAbstract:
Summary After “discovering” a New World at the end of the 15th century, missionaries soon began to produce grammars of the languages spoken there. It can be said that ‘missionary linguistics’ was born and thus the nature of the American languages was becoming known. In this paper the author proposes to analyse a corpus of fifty-six grammars from Mesoamerica, i.e., the central region of the American continent. In the analysis, the author distinguishes five schools according to the established religious orders in New Spain: Franciscan, Dominican, Jesuit, Augustinian, and the secular Church. Although the grammars written in these schools are almost exclusively based on the Latin tradition, many of them contain innovative descriptions of the specific structures found in these Mesoamerican languages.
46
Brgles, Miriam Mary, Zoran Turza, and Marija Žagmešter. "The CRO Laudato Si’ Project: Goals, Activities, and Social Outcomes." Studia Ecologiae et Bioethicae 19, no. 4 (January 5, 2022): 27–37. http://dx.doi.org/10.21697/seb.2021.19.4.03.
Full textAbstract:
On the eve of 2020, and the fifth anniversary of the publication of the Encyclical Letter - Laudato Si’. On the care for the common home at the Catholic University of Croatia, the scientific-professional project CRO Laudato Si’ was launched. The project team was composed of scientists from different disciplines, and the project partners were the National Fraternity of the Franciscan Secular Order and the Franciscan Youth. As part of the project, scientific and practical activities were carried out. One of the main scientific activities was empirical scientific research, which was conducted, using a survey method over several months in 2020. The paper will present the results of the research, related to the role of the project in the knowledge of the encyclical Laudato Si’ and the awakening of interest in the encyclical, according to the socio-demographic characteristics of the respondents. The results show that men have heard of the encyclical Laudato Si’ to a somewhat greater extent than women. The largest number of respondents, who heard about the encyclical for the first time through the project, are those who belong to the youngest age group, followed by those with high school education. Arousing interest in Encyclical Letter topics is more encouraged among women, those over 65 years old, respondents with completed primary school, and those who are self-employed or retired.
47
Liebscher, Arthur R. "Institutionalization and Evangelization in the Argentine Church: Córdoba Under Zenón Bustos, 1905-1919." Americas 45, no. 3 (January 1989): 363–81. http://dx.doi.org/10.2307/1007227.
Full textAbstract:
To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.
48
Turk, Katherine. "“Our Militancy is in Our Openness”: Gay Employment Rights Activism in California and the Question of Sexual Orientation in Sex Equality Law." Law and History Review 31, no. 2 (May 2013): 423–69. http://dx.doi.org/10.1017/s0738248013000072.
Full textAbstract:
On Good Friday of 1973, members of San Francisco's homosexual community staged a public demonstration amidst the skyscrapers in the business district. Shen Hayes, described as a “frail nineteen-year-old,” claimed to embody the suffering of the city's gay population. Hayes dragged a telephone pole “cross” on his back while throngs of protesters cheered and chanted. The local minister leading the action likened gays’ lack of rights to murder, and the caption accompanying Hayes’ photo in the newspaper claimed that he and other gay Californians had been “crucified.” Despite, despite the protest's religious intensity, its objective was secular. Activists had convened to oppose discrimination against those workers whom Pacific Telephone & Telegraph (PT&T) had labeled “manifest homosexuals”: employees and job applicants who either claimed or seemed to be gay.
49
Stasiuk, Andrii. "Review of sources for the history of Franciscan missions in Rus in the 13th – first third of the 15th century." Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 41 (October 2, 2023): 30–51. http://dx.doi.org/10.32626/2309-2254.2023-41.30-51.
Full textAbstract:
The purpose of the article is the historical and archeographic analysis of the main group of written sources for the study of Franciscan missions in Rus` in the 13th – the fi rst third of the 15th century. Th e research methodology involves the application of the principles of scientifi c objectivity and historicism, a civilizational approach and non-legalism, which made it possible to study the problem without ideological or religious bias. During the studies, general scientifi c methods were used: logical, structural, classifi cation, statistics, as well as special meth- ods of historical science: comparative, systematic, chronological. Th e scientifi c novelty consists in the source-scientifi c analysis of a group of written monuments in order to reproduce as fully as possible the missionary activity of the Order of Friars Minor (lat. Ordo Fratrum Minorum, hereinaft er – OFM), refl ected in the political, social, economic and cultural life of Rus` in the 13th – the fi rst third of the 15th centuries . Conclusions. Th e source base of the research consists of a complex of various types, mostly published documents, which will require a comprehensive critical analysis in the future. Th e main body of sources of the proposed topic are archival and published documents, conventionally divided into act and narrative. Most of the act materials were published in archeographic publications of the 18th – 21st centuries. Th ese are mainly documents of a church and secular nature, narratives of minorites and “non-minorites” origin. Among descriptive sources, numerous Franciscan annals, chronicles, geographical, biographical and hagiographical works should be singled out, on the pages of which information about Rus` came through the empirical experience of the authors or people close to them. A signifi cant number of sources from the 16th to the 17th century, which oft en leaned towards the “tradi- tion of the order,” should be critically examined. Despite the considerable number of diverse archeographical publications outlined in this source-based review, it is worth noting that similar studies on the history of Franciscan missionary work in Rus` of the 13th – the fi rst third of the 15th centuries. need constant heuristic attention and critical analysis, taking into account the well-known “traditions” and “legends” of the order.
50
Bankuti, Gabor. "The Catholic Church in Hungary and Romania during the Communist Dictatorship: A Comparative Analysis." Annales Universitatis Apulensis Series Historica 28, Special (April 15, 2024): 15–31. http://dx.doi.org/10.29302/auash.2024.28.2.2.
Full textAbstract:
The structure and cultural characteristics of a society are, in the words of Joseph Schumpeter, “like metal” – they bend and melt but do not readily evaporate. My comparative analysis confirms the diagnosis that the everyday presence of dictatorship cannot be adequately described by the standard top-down models of ideologically driven communist power. The substantive differences in developments between Hungary and Romania suggest that external power is only part of the construct, however rigid the hegemonic structure. By looking at the reactions caused by similar effects in different contexts, it becomes clear what has an impact on what. The relationship of the churches to the state in the countries under study includes similarities and differences shaped by distinct historical trajectories that are partly structural and partly situational. In terms of circumstances, Romania’s Orthodox pattern regarding the relationship between the state and the church also determined the relationship with other denominations and sealed the fate of Greek Orthodox Catholics. The measures taken against Roman Catholics, although more or less the same as in Hungary, also tended more towards the state-church model. However, this feature was not the primary cause of the different impact in Romania compared to Hungary. This is because, just as the relationship between church and state differed from country to country, so did the relationship of the churches to their own “national” societies. Further, no matter how tempting it might be to consider the Catholic Church a closed entity, the comparison clarifies that neither the hierarchical division nor the same (Catholic) norm made behaviour uniform. The differences arising from local configurations of the single norm grew more and more evident in the 1950s. All this suggests that state and church strategies and actions were shaped more by the conflict of contexts and pressures to comply than by the tension between the scope of action and the constraints: the differences between Romania and Hungary are explained by the different contexts and the cross-generational ecclesiastical and social patterns A greater historical understanding explains how bishops in Hungary, in line with previous conditions and established practice, hoped for quasi-freedom in church operations through a “partnership” with the state while the Roman Catholic Church in Romania has been operating under exlex conditions for four decades. That does not mean that a rational-legal approach on its own is the key to understanding what has occurred. Under a dictatorship, we can identify deviance, excesses, abuses and arbitrary actions in relation to the law. However, these “models” can only be understood in the context of processes that transcend political history. The behaviour of the authorities in Bucharest towards the Catholic Church has been dramatic compared to other countries under Soviet influence. With the arrests of Áron Márton and Anton Durcovici, the public hierarchy appointed by the Holy See ceased to exist. The elimination of dioceses by the state was also a unique feature. The resistance organised by the Jesuits and Franciscans, with the support of the faithful, successfully paralysed the ecclesiastical administration, which had been put in place due to state intervention after the arrest of Áron Márton. This process was largely due to the church’s strengthened social embeddedness in previous years and its successful adaptation of strategies developed to cope with its minority status. Over the centuries, the Catholic Church in Transylvania has faced a series of challenges that have threatened its very existence. These pressures have also shaped the thinking of its clergy and its relationship with its faithful. The recoveries from crises have led to innovative and flexible adaptation strategies, making the local church “tough” and thus contributing to its management of the next crisis. The mentality of the church, which was minimally domesticated or determined by the secular power, showed fewer Josephine traits than in Hungary. The relationship between church and state tended towards the passive model, while the relationship between church and society tended towards the active model. The Catholic Church’s double minority status in Transylvania during the Communist years – minority as a Hungarian and minority as a Catholic – created an alternative society that did not allow it to abstain entirely from politics. Beyond individual choices, this also made its confrontational position more flexible and its submission more moderate.