Letteratura scientifica selezionata sul tema "Secular Franciscans"
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Articoli di riviste sul tema "Secular Franciscans"
1
Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico". Americas 65, n. 2 (ottobre 2008): 137–59. http://dx.doi.org/10.1353/tam.0.0033.
Testo completoAbstract (sommario):
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, n. 72 (6 agosto 1998): 39. http://dx.doi.org/10.22201/iie.18703062e.1998.72.1802.
Testo completoAbstract (sommario):
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, n. 1 (2019): 14–47. http://dx.doi.org/10.1525/phr.2019.88.1.14.
Testo completoAbstract (sommario):
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, n. 2 (maggio 2017): 160–79. http://dx.doi.org/10.1177/0021828617701210.
Testo completoAbstract (sommario):
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, n. 03 (gennaio 2010): 305–10. http://dx.doi.org/10.1017/s0003161500005745.
Testo completoAbstract (sommario):
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, n. 3 (gennaio 2010): 305–10. http://dx.doi.org/10.1353/tam.0.0235.
Testo completoAbstract (sommario):
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, n. 2 (2020): 91–98. http://dx.doi.org/10.33993/eb.2020.06.
Testo completoAbstract (sommario):
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, n. 1 (gennaio 2006): 79–109. http://dx.doi.org/10.1017/s0010417506000041.
Testo completoAbstract (sommario):
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.
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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.
Testo completo
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Herle, Dominik Janez. "Frančiškov svetni red – veljavni red znotraj Cerkve". Res novae: revija za celovito znanost 8, n. 2 (dicembre 2023): 131–42. http://dx.doi.org/10.62983/rn2865.23b.5.
Testo completoAbstract (sommario):
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.
Tesi sul tema "Secular Franciscans"
1
Reis, Anderson Roberti dos. "Da idolatria indigena a conversão cristã no Mexico do seculo XVI : uma analise da obra do frei Toribio Motolinia". [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279801.
Testo completoAbstract (sommario):
Orientador: Leandro KarnalDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-07T19:49:01Z (GMT). No. of bitstreams: 1 Reis_AndersonRobertidos_M.pdf: 1341397 bytes, checksum: 42ed53d0dd7ac84c01e702bab53989f1 (MD5) Previous issue date: 2007
Resumo: O objetivo desta pesquisa é relacionar e analisar as concepções de idolatria indígena e conversão cristã no México do século XVI, a partir da Historia de los indios de la Nueva España de frei Toribio Motolinía. Após pouco mais de uma década de trabalhos missionários na Nova Espanha, Motolinía começou a redigir uma ¿relação dos ritos e idolatrias dos nativos e de sua maravilhosa conversão à religião cristã¿. Entretanto, essa ¿história dos índios¿ configurou-se, no decorrer da narrativa do frade, em uma ¿história dos trabalhos franciscanos junto aos indígenas do Novo Mundo¿. A partir dessa observação inicial, nós examinamos como Motolinía representou as noções de idolatria indígena e conversão cristã e, ao mesmo tempo, articulou esses dois conceitos em uma determinada estrutura narrativa com um sentido próprio. De algum modo, nós queremos analisar a relação entre a narrativa elaborada por frei Toribio e os desafios e debates (teológicos, políticos) com os quais o frade esteve envolvido, mesmo que indiretamente. A partir desse exercício, nós pretendemos, também, trazer ao debate uma parte significativa da história das idéias religiosas e políticas no México quinhentista, bem como as bases da fundação de uma memória franciscana na América
Abstract: The objective of this study is to relate and analyze the conceptions of indigenous idolatry and Christian conversion in the 16th century Mexico, based on the Historia de los indios de la Nueva España of friar Toribio Motolinía. After little more than a decade of missionary work in New Spain, Motolinía started to write a "register of rites and idolatry of the natives and their wonderful conversion to the Christian religion". However, this "indigenous history" became, as the friar's narrative progressed, a "history of Franciscan works with the natives of New World". From this initial observation, we explored how Motolinía represented the ideas of indigenous idolatry and Christian conversion and, at the same time, organized these two concepts in a given narrative structure, with a specific meaning. Somehow, we want to analyze the relationship between the narrative developed by friar Toribio and the challenges and debates (theological, political) with which he was involved ¿ indirectly, even. From this exercise, we also want to raise the debate about a significant part of the history of religious and political ideas of the 16th century Mexico, as well as the basis of the foundation of a Franciscan memory in America
Mestrado
Historia Cultural
Mestre em História
2
Minkevičius, Paulius. "Pranciškonų pasauliečių ordinas ir jo veiklų Šv. Pranciškaus Asyžiečio (Bernardinų) parapijoje tobulinimas". Master's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110217_103025-23810.
Testo completoAbstract (sommario):
Pastarasis magistro darbas buvo skirtas Pasauliečių pranciškonų ordino, kaip organizuoto pasauliečių katalikų susivienijimo Šv. Pranciškaus Asyžiečio (Bernardinų) parapijoje, veiklos analizei. Teorinėje dalyje pristatyta ordino įkūrėjo Šv. Pranciškaus Asyžiečio įtaka, ordino ir jo regulų raida istorijos bėgyje, ordino veikla Lietuvoje. Toliau pagal Bažnyčios dokumentus nagrinėjamas šiuolaikinių katalikiškų pasauliečių susivienijimų veikimas bei kaip tai atliepia OFS Bernardinų parapijoje. Ketvirtoje darbo dalyje pateikiamos rekomendacijos OFS veiklos Šv. Pranciškaus Asyžiečio (Bernardinų) parapijoje tobulinimui.
Baigiamoje darbo dalyje buvo pateiktos rekomendacijos ir išvados, kurių pagrindinės buvo:
1. Šv. Pranciškaus Asyžiečio įkurto atgailos brolių ir sesių ordino skiriamasis bruožas buvo brolių ir seserų pasaulietiškumas. Pranciškonų pasauliečių ordino veikimas Lietuvoje tyrinėtas yra labai nedaug. Suvokiant šiuolaikinį visuomenės gyvenimo kontekstą „veikimas“ šiandien nebėra pagrindinis dėmuo OFS gyvenime.
2. Šiuo metu Šv. Pranciškaus Asyžiečio parapijoje pasauliečių veikimas organizuojamas gana neblogai: maldos ir giedojimo grupėmis, brolijomis. Tiek Jaupra pažadas tiek OFS įžadai sudaro galimybę tikinčiajam konkrečiai įsipareigoti Kristui vietos – Bernardinų – parapijoje.
3. Vis dėlto Šv. Pranciškaus Asyžiečio parapijoje nedaug kas žino apie pranciškonus pasauliečius. Norint tobulinti veiklą patartinas glaudus OFS ir OFM bendradarbiavimas bei geresnė ordino idėjų bei... [toliau žr. visą tekstą]The purpose of this Master‘s thesis is to analyze the activity of the layman Franciscan Order as organized community of laymen Catholics in the parish of St. Francis of Assisi (Bernadines). Theoretical part presents the impact of the founder of the order – St. Francis of Assisi, the development of the order and it’s regula throughout the history, the activity of the order in Lithuania. Further the activity of the contemporary Catholic laymen communities is analized according to the documents of the Church and how the OFS responds to that int the parish of Bernardines. In the Fourth part of the thesis the recomendations are given for the improvement of the activity of the OFS in the parish of St. Francis of Assisi (Bernadines). The main recommendations and conclusions of the final part of the thesis are: 1. The distinguishing feature of the order of the brothers and sisters of penance established by St Francis of Assisi is that the brothers and sisters are lay. The activity of the layman Franciscan Order in the Lithuania was analyzed very little. Considering the context of the contemporary society life, the “activity” nowadays is no more the main component in the life of the OFS. 2. Currently the activity of the laymen in the parish of St. Francis of Assisi is being organized well enough: in prayer and singing groups, in fraternities. Both the pledge of Jaupra and the pledge of the OFS give the opportunity for the believer to commit himself concretely for Christ in the local... [to full text]
3
Weisbauer, Martin. "Život a dílo Antonie Hofmanové". Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-408873.
Testo completoAbstract (sommario):
Antonie Hofman's life and work The thesis will deal with by a remarkable personality of the franciscan terciary Antonie Hofman, who, as an example of his life and his literary work, still has something to say today. Her life is a testimony of personal bravery, modesty, but also of christian joy and the endless human strength and will resulting of solid faith in God. The content of the thesis will be the chronological breakdown of the individual phases of her life, which is crucial for understanding not only her life mission, but also her literary work. In addition, the work will list the publications she has written, with a brief evaluation. Attention is also paid to the catholic movement jocism, which was promoted by Antonie Hofman The work will also note Antonie Hofman's franciscan spirituality, which has shaped her life and work and which she has been able to master in the practice of everyday, often hard life.
4
Belo, Albertina Marques Pires 1947. "As Ordens Terceiras de São Francisco na Zona da Mata : implantação da Província Franciscana de Santo António do Brasil ao longo dos séculos XVII e XVIII". Doctoral thesis, 2013. http://hdl.handle.net/11067/621.
Testo completoAbstract (sommario):
Tese de doutoramento em História, Universidade Lusíada de Lisboa, 2011Exame público realizado em 2 de Dezembro de 2013
Os espaços ocupados ou construídos pelas Ordens Terceiras de São Francisco nos conventos da antiga Província Franciscanos de Santo António do Brasil, entre os finais dos séculos XVI e XVIII. Inventariação e análise dos programas construtivos e das soluções tomadas. Padrões de construção e articulação com os cenóbios. Singularidades, persistências, continuidades construtivas dos modelos adoptados. Cotejo das fábricas edificadas na zona da Mata Nordestina e no Reino. O conjunto de soluções de tradição portuguesa relacionada com o “Estilo Chão” e as soluções tridentinas, articuladas com os gostos europeus do Barroco e do Rococó transmitidas por Portugal e os critérios formais e estilísticos presentes nas edificações dos Terceiros agregadas aos conventos franciscanos no Nordeste brasileiro. Apreciação destes conjuntos como importantes sujeitos da história do património luso-brasileiro nordestino.
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Kao, wen-lien, e 高文鍊. "A Study of the Organization and Development of the Secular Franciscan Order in Taiwan". Thesis, 2004. http://ndltd.ncl.edu.tw/handle/06451241080921293864.
Testo completoAbstract (sommario):
碩士輔仁大學
宗教學系
92
Abstract Time is changing rapidly. Nowadays the contacts among people are getting more and more frequent and intensive. Thanks to the development of the modern transportation and the rapid transmission of the Internet, the world is changing fast. As a result, the distance between peoples is becoming smaller and smaller. Nowadays, the world is regarded as a “global village”. However, the estrangement and misunderstanding among some religions are not thus diminished or cleared up accordingly. If religious groups remain unconscious of this and do not adjust themselves to comply with the development of the society by making contributions and renovations, they are doomed to shrink, or even worse, they will be phased out by the trend. Hence, this thesis tries to study the origin of the Secular Franciscan Order in Taiwan according to the Catholic Saint Francis of Assisi, to see how he followed the steps of Jesus Christ by searching for the spirit of the Gospel, and tries to understand the theological thoughts of Saint Francis of Assisi and how he established the Order of Friars Minor . It is also the hope of this thesis to help the members of this Layman Society deepen their religious content and broaden the dimension of their life by incorporating belief into daily life. By studying the history of the Franciscan missionary work in China, it hopes to explain of how the Secular Franciscan Order first came to Taiwan, and to find out how this organization started. Some blind spots of the past will be clarified to avoid the repetition of the same mistakes. Besides, it hopes to find out the origin and the causes of the problems and difficulties of the development of the Catholic Church in Taiwan. Let this historical experience be a mirror for the Secular Franciscan Order of Taiwan and become a driving force for the future development of the Catholic Church and other Groups of the same nature. Furthermore, if we know more about the organization and the development of the Secular Franciscan Order in Taiwan, including its distribution and structure, we can find out what hinders the development of the organization, work out methods to get rid of the obstacles, and make it easier for the organization to expand, and finally to get a foothold in Taiwan. At the same time, if the relationship between the sacred/religious activities and the secular activities of the organization is clarified, it will be easier for the organization to recognize the need of the society and to adapt itself to the changing world. With the spirit of Gospels, the organization shows its love and concern to the society, so that it becomes more attractive and thus gains acknowledgement and identification of people who will eventually be ready to join the organization. With this study I hope I can be of some help to those concerned to realize the fact, that all religious groups must try hard to “localize” themselves, if they really want to put down roots and to flourish. Not only is it ready to cooperate with other catholic groups, but also to learn to step out of self-confined boundaries and have dialogues with groups of other religions. Through religious dialogues we do not intend to “convert” others or to “find fault” with other religions, but try to expand each other's perspective in matters of belief and to encourage each other to look for the common ground of all religions, based on which different religions can cooperate with one another. By learning to accept each other, in spite of differences, we can help each other to grow and to become more mature, try to understand each other and look for similarities among differences, try to start with topics of common agreement, and put words into action, to look for a mechanism for cooperation while in action, try to create a harmonious living environment to benefit people and the whole society. Moreover I would like to advise the Secular Franciscan Order in Taiwan to make good use of the fact, that this Society has the advantage of being an international Society. It can view many things in an international perspective and face the future with a healthy Weltanschauung. Knowing that we can always learn from each other, we value and learn from the experiences of others to help our own group grow and foster strength to help others in need. Let the spirit of Jesus our Lord spread into each and every corner of the world. Let the Kingdom of God grow on earth, as it is in heaven. Let all the people be blessed with the grace of the Gospels. Last, but not the least, I do hope that the collecting, organizing and filing of these materials can contribute to and enrich the documentation and transmission of the history of the Secular Franciscan Order in Taiwan. With this paper I hope I can arouse the attention of the members of the Society to cherish and value the resources of their Group and thereby recognize their mission. With the fruits they bear they will attract more and more people to profess Christianity / their faith in Jesus Christ. Key words：Jesus Christ, St. Francis of Assisi, Catholicism, Secular Franciscan Order in Taiwan , poor in spirit.
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Fernandes, Rute Isabel Bandeira. "Estudo, conservação e restauro do conjunto azulejar da sala de reuniões da Ordem Franciscana Secular da Igreja de São Francisco, Leiria". Master's thesis, 2019. http://hdl.handle.net/10400.26/31516.
Testo completoAbstract (sommario):
O presente relatório expõe o trabalho desenvolvido no decorrer do estágio no âmbito do
Mestrado em Conservação e Restauro, no ano letivo de 2018/2019, realizado no Instituto
Politécnico de Tomar. O trabalho incluiu o estudo, diagnóstico e intervenção de painéis de
azulejo não assinados pertencentes à Igreja de São Francisco em Leiria, com representações
da hagiografia de São Francisco de Assis e a fundação da Ordem Franciscana, bem como
aparições de Santo António de Pádua e São Domingos de Gusmão.
O estudo do conjunto azulejar foi enquadrado histórica e artisticamente através de datas
prováveis, analogias e análise das técnicas de fabrico. O Convento e Igreja foram também
contextualizados para um melhor entendimento do estado em que o conjunto se encontrava,
até ao momento da intervenção.
Da vontade de expor novamente os painéis pelos proprietários surgiu também a necessidade
de desenvolver uma proposta de colocação dos mesmos no espaço.
Libri sul tema "Secular Franciscans"
1
1901-, Habig Marion Alphonse, a cura di. Secular Franciscan companion. Chicago, Ill: Franciscan Herald Press, 1987.
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2
A, Fonck Benet, e Secular Franciscan Order. National Assistants' Commentary Commission., a cura di. Called to follow Christ: Commentary on the Secular Franciscan Rule. Quincy, IL: Franciscan Press, 1997.
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3
A, Fonck Benet, a cura di. Called to make present the charism: Ongoing formation for Secular Franciscans based on the footnotes of the SFO Rule. Quincy, IL: Franciscan Press, 2002.
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Fonck, Benet A. Called to proclaim Christ: Short reflections on the SFO rule. Quincy, IL: Franciscan Press, 1998.
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Fonck, Benet A. Called to build a more fraternal and evangelical world: A concordance to the SFO rule. Quincy, Ill: Franciscan Press, 2001.
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Jovian, Weigel, e Normile Patti, a cura di. To live as Francis lived: A guide for secular Franciscans. Cincinnati, Ohio: St. Anthony Messenger Press, 2000.
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7
Mangin, Berchmans-M. Tiers-ordre Franciscain: Trésor du directeur. [Québec?: s.n.], 1997.
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8
Convegno di studi francescani (11-12 February 1998 Assisi, Italy). Santi e Santita nel Movimento Penitenziale Francescano: Del Duecento al Cinquecento. Roma: Editrice Analecta TOR, 1998.
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Bach, Lester. Come & see: An invitation to explore the secular Franciscan life : orientation & inquiry. Lindsborg, KS: Barbo-Carlson Enterprises, 2001.
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Wicks, William. A history of the Secular Franciscan Order in the United States. Lindsborg, KS: Barbo-Carlson Printing, 2007.
Cerca il testo completoCapitoli di libri sul tema "Secular Franciscans"
1
Rex Galindo, David. "An Atlantic Institution". In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0002.
Testo completoAbstract (sommario):
This chapter discusses the historical context under which the Franciscan colleges developed and evolved in a time when secular forces had halted mendicant expansion in Spain and its empire, with emphasis on their internal organization and how they fit within the broader hierarchical structure of the Franciscan Order. It first provides an overview of the Franciscan plan to convert the Spanish Atlantic world before explaining how the colleges are governed and how the apostolic brotherhood is regulated. It then examines how the eighteenth-century colleges emerged as a new missionary vanguard to lead the Franciscan evangelism in Spain and Spanish America. Their strong commitment to conversion (internal and external) and soteriological responsibility, combined with certain innovations brought to the Franciscans, enabled the propaganda fide institution to grow in rapid fashion. The chapter also highlights the conflict with provincias and rivalries both internal and external to the propaganda fide communities.
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"The Friars in Secular and Ecclesiastical Governance, 1224–c. 1259". In The English Province of the Franciscans (1224-c.1350), 28–45. BRILL, 2017. http://dx.doi.org/10.1163/9789004331624_003.
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Keck, David. "Franciscan Angelology and the Crises of the Franciscan Order". In Angels & Angelology in the Middle Ages, 129–54. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195110975.003.0008.
Testo completoAbstract (sommario):
Abstract When the deposed minister general of the Franciscans, John of Parma, nominated Bonaventure as his successor in 1257, the order faced dangers from heretical members of the order, the regular clergy, and the secular masters of the University of Paris. Indeed, the erstwhile academic assumed the leadership of an order that was widely despised from within and without. As he began to consider the order and the angels not as a scholar but as its leader, he developed his ideas about Franciscans and angels in response to these various disturbances. In a series of works-Quaestiones disputatae de perfectione evangelica (1255-56), Legenda Maior (1261), Six Wings of the Seraphim (1263), Apologia pauperum (1269), and Collationes in Hexaemeron (1273)-Bonaventure defended the order and defined his vision of its mission. In each of these texts, angels and angelology form an important part of his definition and defense of the Order of Friars Minor.
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McInally, Thomas. "Liturgical Problems on the Catholic Mission: Franciscan Mission to the Highlands in the Seventeenth Century". In Scottish Liturgical Traditions and Religious Politics, 54–69. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483056.003.0004.
Testo completoAbstract (sommario):
In the seventeenth century, reinvigorated missions, sponsored by Propaganda Fide deepened the sacramental experience of Scottish Catholics. As with the Jesuits, the various covert missions mounted by secular clergy as by religious orders, most notably the Franciscans, Vincentians and Dominicans, faced practical problems that were not just logistical but also doctrinally at odds with Tridentine decrees, especially for the open celebration of the new Roman liturgy. In this chapter, Tom McInally makes clear, such problems were not insurmountable and were tackled through imagination as well as dispensation.
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Sorensen, Roy. "Buridan’s Sophisms". In A Brief History of the Paradox, 200–215. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195159035.003.0015.
Testo completoAbstract (sommario):
Abstract Jean Buridan (1295-1356) practiced what William of Ockham preached. He abstained from theology and concentrated on semantics, optics, and mechanics. In the case of insolubles, his secular focus on details led to an understanding of the “paradoxes of self-reference” that was only matched in the twentieth century. Buridan’s career follows the pattern encouraged by Ockham. He enrolled in the University of Paris, which was then the most prestigious school in Europe. He was later hired as an instructor and rose through the ranks. Buridan did not pursue the usual master of arts degree and so was not licensed to teach theology. He was a “secular cleric,” a priest who did not affiliate with an order. Consequently, his work was not promoted in the way Dominicans perpetuate Thomas Aquinas and Franciscans advance Duns Scotus. Buridan’s fame and influence came from research and administrative service. Buridan served as university rector in 1328 and again in 1340.
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"Secular Franciscan Spirituality and Aging". In Aging and Spirituality, 171–82. Routledge, 2012. http://dx.doi.org/10.4324/9780203048115-21.
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Cousins, Ewert H. "Franciscan Roots Of Ignatian Meditation". In Ignatian Spirituality in a Secular Age, 51–64. Wilfrid Laurier Press, 2006. http://dx.doi.org/10.51644/9780889206205-006.
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hAnnracháin, Tadhg Ó. "The Early Stuarts". In The Oxford History of British and Irish Catholicism, Volume I, 89–106. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198843801.003.0006.
Testo completoAbstract (sommario):
Abstract The early Stuart period saw the consolidation of Catholicism as the confessional identity of the great majority of the Gaelic and Old English of Ireland. Continental colleges provided sufficiently large numbers of educated clergy, particularly at leadership level, to cultivate commitment to Catholicism and hostility to heresy. In addition, from the safety of Continental centres, a sophisticated literary engagement developed that emphasized the inherently Catholic identity of the island. Particularly important actors in both these developments were the observant Franciscans who greatly outnumbered all other religious orders. During this period, a significant diminution in the political and economic position of the Catholic landholding elite helped to prime deep discontent with the existing structures of the kingdom. During this period, Catholicism in Britain declined to a tiny proportion of the general population, although massively overrepresented at elite social level. Proximity to Continental Catholic jurisdictions allowed for the development of a complex web of expatriate institutions which both sustained an increase in clerical numbers in England and provided education for the wealthy laity. The community which developed offered important avenues of agency for elite women and adapted its practices to minority status, although it was riven by faction and, often bitter, disputes between regular and secular clergy and their lay champions. The political and ecclesiastical threat of Puritanism, Stuart foreign policy, and the fractious relationship between royal power and parliament provided Catholics with an opportunity to try with some success to reframe their position as the chief danger to the kingdom’s stability.
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Yáñez Rosales, Rosa H. "La frontera norteña novohispana : diferencias entre órdenes y el clero secular a través de confesionarios del siglo XVIII". In Angeli Novi: prácticas evangelizadoras, representaciones artísticas y construcciones del catolicismo en América (siglos XVII-XX), 77–90. Pontificia Universidad Católica del Perú, 2023. http://dx.doi.org/10.18800/9972426238.006.
Testo completoAbstract (sommario):
En esta ponencia se hace un acercamiento comparativo a confesionarios de autoría diversa, todos escritos para poblaciones de la frontera norteña novohispana durante el siglo XVIII. Los confesionarios que analizo en este trabajo son seis: tres de autores jesuitas, dos de bachilleres y uno de un franciscano; fueron escritos en castellano y en una lengua indígena, con la excepción de uno que está en castellano, tepehuano y latín. El orden cronológico de su publicación es como sigue: El confesionario coracastellano de José Ortega, jesuita, de 1732; uno cahita-castellano de autor jesuita de nombre desconocido, de 1740; otro, escrito en tepehuán, castellano y latín, de Benito Rinaldini publicado en 1743; uno más escrito en coahuilteco y castellano, de Bartholome García, franciscano, de 1760; un confesionario en náhuatl y castellano de Gerónimo Cortés y Zedeño, bachiller, de 1765 y, finalmente, uno en huasteco y castellano de Carlos Tapia Zenteno, bachiller, de 1767.
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Linehan, Peter. "Portuguese Lineages and the Privatization of the Portuguese Church". In At the Edge of Reformation, 25–56. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834199.003.0002.
Testo completoAbstract (sommario):
The history of the Portuguese episcopate reveals the extent of family ambitions at work in annexing ecclesiastical properties to the families of its temporary trustees, a conclusion justified by the gloomy analysis of the Franciscan bishop Álvaro Pais. The privatization of the Portuguese Church and the outburst of a royal bastard when faced with a church court that ‘he was a layman and had his own judge’ reveal the secular aspect of this. This chapter considers Bishop Egas of Viseu’s ‘Summa de libertate ecclesiastica’ and the issue of mortmain. It also examines Portugal’s eternal quadrilateral: Church, king, bishops, and nobility. The problems caused by the privatization of monastic land and consequent intrusion of unwelcome members of the new owners’extended families is the focus of the following section. Finally, the chapter touches on the inter-related questions of the new Portuguese stadium, the secular ethic, and the career of Miguel Vivas.
Rapporti di organizzazioni sul tema "Secular Franciscans"
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Murray, Chris, Keith Williams, Norrie Millar, Monty Nero, Amy O'Brien e Damon Herd. A New Palingenesis. University of Dundee, novembre 2022. http://dx.doi.org/10.20933/100001273.
Testo completoAbstract (sommario):
Robert Duncan Milne (1844-99), from Cupar, Fife, was a pioneering author of science fiction stories, most of which appeared in San Francisco’s Argonaut magazine in the 1880s and ’90s. SF historian Sam Moskowitz credits Milne with being the first full-time SF writer, and his contribution to the genre is arguably greater than anyone else including Stevenson and Conan Doyle, yet it has all but disappeared into oblivion. Milne was fascinated by science. He drew on the work of Scottish physicists and inventors such as James Clark Maxwell and Alexander Graham Bell into the possibilities of electromagnetic forces and new communications media to overcome distances in space and time. Milne wrote about visual time-travelling long before H.G. Wells. He foresaw virtual ‘tele-presencing’, remote surveillance, mobile phones and worldwide satellite communications – not to mention climate change, scientific terrorism and drone warfare, cryogenics and molecular reengineering. Milne also wrote on alien life forms, artificial immortality, identity theft and personality exchange, lost worlds and the rediscovery of extinct species. ‘A New Palingenesis’, originally published in The Argonaut on July 7th 1883, and adapted in this comic, is a secular version of the resurrection myth. Mary Shelley was the first scientiser of the occult to rework the supernatural idea of reanimating the dead through the mysterious powers of electricity in Frankenstein (1818). In Milne’s story, in which Doctor S- dissolves his terminally ill wife’s body in order to bring her back to life in restored health, is a striking, further modernisation of Frankenstein, to reflect late-nineteenth century interest in electromagnetic science and spiritualism. In particular, it is a retelling of Shelley’s narrative strand about Frankenstein’s aborted attempt to shape a female mate for his creature, but also his misogynistic ambition to bypass the sexual principle in reproducing life altogether. By doing so, Milne interfused Shelley’s updating of the Promethean myth with others. ‘A New Palingenesis’ is also a version of Pygmalion and his male-ordered, wish-fulfilling desire to animate his idealised female sculpture, Galatea from Ovid’s Metamorphoses, perhaps giving a positive twist to Orpheus’s attempt to bring his corpse-bride Eurydice back from the underworld as well? With its basis in spiritualist ideas about the soul as a kind of electrical intelligence, detachable from the body but a material entity nonetheless, Doctor S- treats his wife as an ‘intelligent battery’. He is thus able to preserve her personality after death and renew her body simultaneously because that captured electrical intelligence also carries a DNA-like code for rebuilding the individual organism itself from its chemical constituents. The descriptions of the experiment and the body’s gradual re-materialisation are among Milne’s most visually impressive, anticipating the X-raylike anatomisation and reversal of Griffin’s disappearance process in Wells’s The Invisible Man (1897). In the context of the 1880s, it must have been a compelling scientisation of the paranormal, combining highly technical descriptions of the Doctor’s system of electrically linked glass coffins with ghostly imagery. It is both dramatic and highly visual, even cinematic in its descriptions, and is here brought to life in the form of a comic.