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Artículos de revistas sobre el tema "Lay confraternities"

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Publicado: 18 de mayo de 2024

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1

Meyer, Starleen K. "Toward a Catalogue of Confraternal Material in the Biblioteca Ambrosiana". Confraternitas 20, n.º 1 (1 de enero de 2009): 11–20. http://dx.doi.org/10.33137/confrat.v20i1.12422.

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This article introduces my current work-in-progress towards the identification, analysis and cataloguing of written and artistic sources belonging to the Biblioteca Ambrosiana in Milan that focus on the increasingly important areas of confraternities, understood as spontaneously formed lay groups for devotion and mutual assistance, and lay charitable organizations, known in Italian as luoghi pii. I am interested in both the original material cultural objects (for example, paintings, sculptures, books, chalices, vestments, banners, flails, crosses, furniture and charity chits) and the original conceptual cultural objects (for example, lauds, music, processions and theatre pieces) that were commissioned, or purchased readymade and adapted, by Milanese confraternities and luoghi pii for use by the institutions’ members themselves or for use in their efforts dedicated to the public outside their institutions. My interest extends to things produced by others and given for various reasons to the confraternities (such as official ducal recognition documents) only insofar as they might have influenced those things produced by the confraternities for their own internal or external use. My current work also includes compiling an analytical table of all known Milanese confraternities and luoghi pii, a project obviously destined to be eternally a “work-in-progress,” but which I believe is fundamental for mentally mapping the context of in-depth studies. My contribution to the RSA 2007 Miami conference—published in Confraternitas that same year—presented the general confraternal situation in Milan to English-language readers and introduced my research in these areas.

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2

Fiorillo, Raffaela. "The "Holy Houses" of the SS. Annunziata in Terra di Lavoro." Resourceedings 2, n.º 3 (12 de noviembre de 2019): 96. http://dx.doi.org/10.21625/resourceedings.v2i3.632.

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The main objective of the study is to verify the existence of specific architectural models and on this basis, subsequently establish the possible transmission channels of the architectural types, as well as the architects involved and the workers engaged in the service of the Confraternities of A.G.P.This paper constitues an anticipation of a large study on the territory in the Terra di Lavoro and in particular of the foundations attributed to the Institute of the Lay Confraternity of Ave Gratia Plena (A.G.P), churches consecrated to the Santissima Annunziata. At first analysis, the territory appears chatacterized by the presence of several and extensive monastic complexes dedicated to the SS. Annunziata, which, following precisely the conventual model, are usually set based on a structure often endowed by cloister, sometimes from a hospital and a pawn shop. The recurrence of these structures suggests that, despite being of lay Confraternities, the foundations of the A.G.P. behave similary contemporary monastic orders, with general rules and similar types of architecture. This first reflection was reflected in the documented participation of the same architects to build headquartes employees by the Institute. Characteristic of the buildings that belong to confraternities of Ave Gratia Plena turned out to be the localization at the margins of the urban mesh. A feature of the existing buildings of the Ave Grazia Plena Confraternities was found to be the location at the edge of the urban jets, which are often separated by a wall that defines the foundation perimeter of the confraternites. The main objective of the study is to verify the existence of specific architectural models and on this basis, subsequently establish the possible transmission channels of the architectural types, as well as the architects involved and the workers engaged in the service of the Confraternities of A.G.P.

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3

Eichele, Reanne. "The Development and Self-Definition of Penitential Confraternities in Seville, Spain, 1538–1563". Confraternitas 21, n.º 1 (1 de enero de 2010): 23–44. http://dx.doi.org/10.33137/confrat.v21i1.14249.

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During the sixteenth century many Catholics yearned for an active role in lay religiosity. One avenue to achieve this was through membership in a penitential confraternity. In the first half of the sixteenth century, the pioneering penitential confraternities concentrated on the development of membership requirements and how to translate the imitatio Christi on a secular level. The organization of the second generation of Sevillian penitential confraternities coincided with the Council of Trent (1545–1563). As Church leaders met to define their faith based on an existing foundation and to justify their vocations, the same anxiety and struggles were present on the local lay level as the subsequent generation of penitential confraternities sought to uniquely define themselves through faith and attempted to control their public persona.

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4

Al Kalak, Matteo. "The Confraternities of Modena between the Middle Ages and Renaissance. Rules, Social Profiles and Spirituality". Confraternitas 29, n.º 2 (13 de febrero de 2019): 4–21. http://dx.doi.org/10.33137/confrat.v29i2.32297.

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This article traces the foundation and development of confraternities in the city of Modena and identifies key events that influenced how lay associations determined the social, spiritual, and cultural responsibilities outlined in their statutes. Over time, however, the confraternities underwent major changes to their corporate identity and subsequently adapted their statutes to reflect those changes. The article also charts the documentary lineage of the regulations that governed Modena’s confraternities, revealing the complexity of both internal and external influences that affected the ways in which the societies designed, updated, and enforced their statutes.

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5

Elsenbichler, Konrad. "Italian Scholarship on Pre-Modern Confraternities in Italy". Renaissance Quarterly 50, n.º 2 (1997): 567–80. http://dx.doi.org/10.2307/3039190.

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The last fifteen to twenty years have witnessed a phenomenal growth in the study of medieval and Renaissance confraternities, those lay religious associations that pervaded the spiritual and social fabric of pre-modern European society. In English-language scholarship, the field was first surveyed by three historians who firmly left their mark on this fertile soil: Brian Pullan examined the place of the Venetian scuole (as local confraternities were called) in the social fabric of the state; Rab Hatfield investigated the social and political influence of the Florentine confraternity of the Magi; and Richard Trexler probed the place of confraternities for youths in Florentine civic ritual.

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6

Gleason, Elisabeth y Nicholas Terpstra. "Lay Confraternities and Civic Religion in Renaissance Bologna." Sixteenth Century Journal 28, n.º 3 (1997): 869. http://dx.doi.org/10.2307/2543017.

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7

Terpstra (book author), Nicholas y Milton Kooistra (review author). "Lay Confraternities and Civic Religion in Renaissance Bologna". Confraternitas 12, n.º 1 (1 de enero de 2001): 39–41. http://dx.doi.org/10.33137/confrat.v12i1.13078.

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8

Isaievych, Iaroslav. "Eastern Rite Lay Confraternities in Ukraine and Byelorussia". Confraternitas 2, n.º 2 (1 de julio de 1991): 3–6. http://dx.doi.org/10.33137/confrat.v2i2.13544.

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9

Terpstra, Nicholas. "Belief and Worship: Lay Confraternities in Renaissance Bologna". Confraternitas 4, n.º 1 (1 de enero de 1993): 12–13. http://dx.doi.org/10.33137/confrat.v4i1.13501.

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10

Martin, John y Nicholas Terpstra. "Lay Confraternities and Civic Religion in Renaissance Bologna". American Historical Review 104, n.º 1 (febrero de 1999): 270. http://dx.doi.org/10.2307/2650331.

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11

Bornstein, Daniel. "Lay Confraternities and Civic Religion in Renaissance Bologna.Nicholas Terpstra". Speculum 73, n.º 2 (abril de 1998): 605–7. http://dx.doi.org/10.2307/2887250.

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12

Rossi, Maria Clara. "Ideas and Experiences of Peace in Italian Confraternities of the Late Middle Ages: Specifics and Developments". Confraternitas 26, n.º 1 (28 de enero de 2016): 3–22. http://dx.doi.org/10.33137/confrat.v26i1.26310.

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Starting from the assumption — underlined by most of the scholarship — that lay devotional association in the Late Middle Ages is largely characterized by its “vocation for peace” and its efforts to attenuate and overcome the conflicts inherent to contemporary urban society, this article seeks to identify in a less generic and more concrete manner the contributions confraternities made to social peace. The first part of the article examines the different meaning that the concept of peace might have had for the men and women who gathered in confraternities; the second part, instead, provides some examples from various Italian cities — Bologna, Assisi, Padua, Bergamo, Venice, and Florence.

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13

Lucantoni, Francesco. "Historical Notes on the Architecture of Italian Confraternities". Confraternitas 17, n.º 2 (1 de julio de 2006): 3–27. http://dx.doi.org/10.33137/confrat.v17i2.12506.

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Historians of architecture have always drawn a distinct line between civic and religious architecture. Although this separation allows for easier classification of the vast heritage of architecture, it is not adequate for analysing certain realities that, by their very nature, fall between the two categories. An example of this is confraternal architectural production that developed extensively, in a variety of forms and environments, in the Catholic world from the thirteenth century to the present. As lay institutions with religious aims, confraternities gave birth to a special type of architecture, distinctive because of its combination of lay and religious elements, and because it was not restricted to sacred buildings. This architecture presents a complexity and an originality borne out of the close relationship to its various devotional aspects and, above all, to the social-charitable role played by these organizations.

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14

Henderson, John. "Confraternities and the Church in Late Medieval Florence". Studies in Church History 23 (1986): 69–83. http://dx.doi.org/10.1017/s0424208400010548.

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The confraternities of late-medieval Europe have been seen as associations which were in some ways almost independent of the Church, and drew their special dynamism from the fact that the parish was supposedly in decline and had ceased to provide an adequate religious service to the lay community. However true this may have been north of the Alps, the problem when this proposition is applied to southern Europe, and particularly Italy, is that very little is known about the late-medieval parish to ascertain whether confraternities were really syphoning off the adherence of the local inhabitants. So often our impressions about the state of the Italian church derive from the sporadic visitations of local bishops or the ribald stories of a Boccaccio or Franco Sacchetti, later repeated and taken almost at face value by such influential writers as Burkhardt. But we may also be in danger of seeing late-medieval religion filtered through sixteenth-century eyes and taking for granted the correctness of the criticisms of the Council of Trent or for that matter following Luther’s gripes that confraternities had become no more than beer-drinking clubs.

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15

SELLA, BARBARA. "Northern Italian Confraternities and the Immaculate Conception in the Fourteenth Century". Journal of Ecclesiastical History 49, n.º 4 (octubre de 1998): 599–619. http://dx.doi.org/10.1017/s0022046998008422.

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The early fourteenth century marks one of the most significant periods in the development of the doctrine of the Immaculate Conception. Not only did this period witness a profound transformation in the theological understanding of the older feast of the Conception of the Blessed Virgin Mary, but it also brought about the active engagement of the laity in its celebration. In northern Italy the first lay confraternities dedicated to celebrating the feast of the Conception were founded in the 1320s and 1330s under the direction of the Franciscans, then the greatest advocates of the immaculist cause. This coincidence between the theological definition of Mary's conception, lay participation in the feast's celebration, and Franciscan sponsorship of confraternities raises interesting questions about the nature of lay piety and the role of lay associations in disseminating religious beliefs.The question of when certain religious beliefs and their theological formulations become known and understood by the majority of the faithful is complex, particularly in the case of the Immaculate Conception. No explicit mention of Mary's sinless conception exists in Scripture or in apostolic teaching. Belief in the Immaculate Conception emerged only gradually, through centuries of reflection and disputation, and was not proclaimed a dogma of faith until 1854. This gradual unfolding of the doctrine has meant that identifying the shift from a general reverence for Mary's conception to an explicit belief in the sinlessness of her conception has proved difficult. A second difficulty is that for centuries the qualifier ‘immaculate’ was not attached to the name of the feast. During the Middle Ages the feast was referred to simply as the ‘Conception of the Blessed Virgin Mary’ The mere observance of the feast, therefore, tells us little about what the faithful actually believed.

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16

Hayes, Marcella. "“They Have Been United As Sisters”: Women Leaders and Political Power in Black Lay Confraternities of Colonial Lima". Americas 79, n.º 4 (octubre de 2022): 559–86. http://dx.doi.org/10.1017/tam.2022.38.

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AbstractIn Lima in the seventeenth century, both free and enslaved black women held elected leadership roles in black confraternities (corporate bodies of lay Catholics). These women occupied a public position generally reserved for men; their Spanish and indigenous counterparts did not hold comparable roles. Though their experiences have not been documented in scholarly literature, they were highly visible in their own lifetimes. In ecclesiastical court, they acted as the confraternity's legal agents. In everyday operations, they were primarily responsible for collecting and managing funds. This gave them a large say in how money ought to be spent, whether on festivals, members’ funerals, medical aid, or financial support for imprisoned members. Though black limeños made up a majority of the city's population, other forms of mutual aid were often inaccessible to them. Confraternity leaders in general, and these women in particular, managed one of their community's only officially recognized spaces for civic organization. As the century wore on, men successfully challenged the women's authority in court, and militia officers became more and more central to leadership. Yet even with that curtailment, these positions gave black women in Lima a degree of publicly acknowledged power highly unusual for early modern women.

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17

Carlsmith, Christopher y Louisa Foroughi. "“To Live Piously and to Help the Needy Poor”: The Consortium of S. Allessandro in Colonna, in Bergamo". Confraternitas 24, n.º 2 (25 de noviembre de 2013): 3–32. http://dx.doi.org/10.33137/confrat.v24i2.20453.

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This essay explores the activities of the Italian consortium of S. Alessandro in Colonna in Bergamo, through an analysis and translation of the Regola (Rule) that governed it for nearly five centuries. Written in Latin in 1363–65, and republished in Italian in the late sixteenth century, the statutes and other primary source documents of this confraternity reflect the (admittedly modest) aspirations, disappointments, and achievements of one group of Bergamo’s citizens as they sought to achieve the “sacred miracle” of brotherhood. The essay also compares the consortium of S. Alessandro in Colonna to other Bergamasque confraternities, especially the large and powerful Misericordia Maggiore (MIA), with a particular focus on how confraternities in Bergamo supported lay and clerical education. Specific topics include the membership, organization, and social purpose(s) of a rather ordinary confraternity, here considered both as an individual case study and as a vehicle of comparison with similar pious associations.

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18

Belanger, Brian C. "Between the Cloister and the World: The Franciscan Third Order of Colonial Querétaro". Americas 49, n.º 2 (octubre de 1992): 157–77. http://dx.doi.org/10.2307/1006989.

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“The womb of the Province” is how one eighteenth-century resident described Querétaro, for within that city the Franciscans of the Province of San Pedro y San Pablo de Michoacán supported not only the friary of Santiago el Grande with its Spanish and Indian parishes, but also the pioneering College of Santa Cruz, the convents of Santa Clara and Santa Rosa de Viterbo for women, the seminary of the Province, the mission church of San Sebastián, and the friary and shrine of Nuestra Señora de Pueblito. The city additionally served as the seat of the Provincial chapter. Friars and nuns at these various foundations directed over twenty associations of laity organized into confraternities, or cofradíos. Poised delicately between those who were professed Franciscans (male and female, of the First and Second Orders, respectively), and the lay confraternities affiliated with the monasteries, was the Third Order, an institute which has defied classification.

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19

Moerer, Emily A. "<i>Consorella</i> or <i>Mantellata</i>? Notes on Catherine of Siena’s Confraternal Legacy". Confraternitas 18, n.º 1 (1 de enero de 2007): 2–15. http://dx.doi.org/10.33137/confrat.v18i1.12465.

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In addition to her identity as a saint, reformer, political activist and visionary, Catherine of Siena was uniquely affiliated with two groundbreaking institutions of the late middle ages: the lay confraternity and the third order. This paper focuses specifically on the figure of Catherine in order to address several important questions related to confraternity studies, including the role of gender in distinguishing lay devotional groups, the nature of women’s participation in confraternities, and the problem of their practice of the discipline. The resulting study sheds new light on Catherine’s corporate devotional identity by documenting her commemoration in text, image, and historical memory as both a consorella and a mantellata.

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20

Forney, Kristine K. "Music, ritual and patronage at the Church of Our Lady, Antwerp". Early Music History 7 (octubre de 1987): 1–57. http://dx.doi.org/10.1017/s026112790000053x.

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The development of fourteenth- and fifteenth-century sacred polyphony is linked closely not only to the Mass and divine services of the Roman Catholic Church, but equally to the rise of lay devotional congregations who sponsored their own services, often musically elaborate, at private chapels and altars. Within this popular phenomenon of lay devotion in the Low Countries, several northern confraternities can be cited for their very early regular use of polyphony. A polyphonic Salve service was established in 1362 by the Marian confraternity at St Goedele in Brussels, and Reinhard Strohm has shown that, by 1396, the Marian Guild of the Dry Tree (Ghilde vanden droghen Boome) in Bruges sponsored weekly masses sung in polyphony by its guild members. That polyphony was central to some fourteenth-century confraternity services is confirmed by the records of the Illustrious Confraternity of Our Lady in 's-Hertogenbosch, founded in 1318 in St John's Church.

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21

Silva, Hugo Ribeiro da. "Projecting Power: Cathedral Chapters and Public Rituals in Portugal, 1564–1650". Renaissance Quarterly 69, n.º 4 (2016): 1369–400. http://dx.doi.org/10.1086/690316.

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AbstractIn the post-Tridentine period, conflicts in cathedrals revealed social dynamics that extended beyond the cathedral walls. Cathedral chapters had to deal with the competition of ecclesiastic as well as secular institutions, involving bishops, Inquisition officials, monks, and members of lay confraternities and city councils. All of them competed to preserve or advance their privileged place in a society of orders, and these rivalries often emerged in public ceremonies. Rituals thus provided a promising setting for power struggles. More than merely local episodes, these conflicts illustrate the rebalance of power in the sixteenth and seventeenth centuries that characterized the early modern state.

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22

Terpstra, Nicholas. "Confraternities and Mendicant Orders: The Dynamics of Lay and Clerical Brotherhood in Renaissance Bologna". Catholic Historical Review 82, n.º 1 (1996): 1–22. http://dx.doi.org/10.1353/cat.1996.0200.

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23

Eckstein, Nicholas A. "Florentine confraternities, society, and lay-religious life in the sixteenth century — A Work in Progress". Confraternitas 10, n.º 1 (1 de enero de 1999): 6–12. http://dx.doi.org/10.33137/confrat.v10i1.13140.

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24

Glixon, Jonathan E. y Cyrilla Barr. "The Monophonic Lauda and the Lay Religious Confraternities of Tuscany and Umbria in the Late Middle Ages". Notes 47, n.º 4 (junio de 1991): 1110. http://dx.doi.org/10.2307/941619.

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25

Quagliaroli, Serena. "Confraternal Gleanings from Post-Tridentine Piacenza: Bishop Paolo Burali d’Arezzo and the Confraternity of the Most Holy Sacrament". Confraternitas 26, n.º 2 (24 de noviembre de 2016): 18–49. http://dx.doi.org/10.33137/confrat.v26i2.27243.

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This article focuses on the situation in the diocese of Piacenza during the episcopate of Paolo Burali d’Arezzo (r. 1568–1576) by placing his work within the post-Tridentine context. One of the most important objectives of the Church after the Council of Trent was the recovery of a closer relationship between the clergy and the faithful and it was pursued through the establishment and renewal of confraternities. In Piacenza, Bishop Burali encouraged the founding of many lay associations and took care to amend and revitalize existing ones, such as the Confraternity of the Most Holy Sacrament. For the one in the cathedral, documentary sources give us much useful information that allows us to speculate on the decorations (no longer extant) in the chapel dedicated to the Most Holy Sacrament executed by Giulio Mazzoni (1519–ca. 1590). Archival sources and local historical-artistical guidebooks allow us to propose a comparison between what Mazzoni achieved in Piacenza and Rome.

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26

Eisenbichler, Konrad. "Lay Confraternities and Civic Religion in Renaissance Bologna, by Nicholas TerpstraLay Confraternities and Civic Religion in Renaissance Bologna, by Nicholas Terpstra. New York, Cambridge University Press, 1995. xx, 251 pp." Canadian Journal of History 31, n.º 3 (diciembre de 1996): 435–36. http://dx.doi.org/10.3138/cjh.31.3.435.

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27

Wilson, Blake. "The Monophonic Lauda and the Lay Religious Confraternities of Tuscany and Umbria in the Late Middle Ages.Cyrilla Barr". Speculum 66, n.º 3 (julio de 1991): 608–10. http://dx.doi.org/10.2307/2864231.

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28

van Oosterhout, K. Aaron. "Confraternities and Popular Conservatism on the Frontier: Mexico’s Sierra del Nayarit in the Nineteenth Century". Americas 71, n.º 1 (julio de 2014): 101–30. http://dx.doi.org/10.1353/tam.2014.0092.

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I’ve passed two frightful years due to this same gang, and was even robbed by them,” wrote the priest Dámaso Martínez on September 29, 1857. “I suffered all of this, but did not think my own life was in danger. Today, this is not the case. … I believe the Indians have sold my life to them.During the nine months prior to the writing of this report to the Guadalajara See, the parishioners of Santa Maria del Oro had presented a series of demands for money in the priest’s possession. Some 400 pesos had been gained from the forced sale of their lay brotherhood’s property, and they wanted the money so they could buy back the land. By August 1857, however, the parishioners’ attempts at legitimate reclamation, through both ecclesiastical and civil channels, had ended in disappointment. Rumors had long circulated that these Indian parishioners were allied with a prominent gang leader in the region, Manuel Lozada. Thus it likely came as little surprise when Martinez found himself huddled in his church in late September as Lozada’s gang ringed the town, accompanied by the town’s prominent Indians, and demanded that the priest and the local magistrate come out and surrender. Martinez was rescued only by the intervention of state troops, who scattered Lozada’s gang and allowed the priest to flee.

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29

Fehler, T. "Lay Confraternities and Civic Religion in Renaissance Bologna. By Nicholas Terpstra. New York: Cambridge University Press, 1995. 251 pp. $59.95". Journal of Church and State 39, n.º 3 (1 de junio de 1997): 587–88. http://dx.doi.org/10.1093/jcs/39.3.587.

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30

Morgan, Stephen. "‘Em Procissão Solene a Deus Orando, para os Batéis Viemos Caminhando’—The Long Ebb-Tide of Catholic Public Piety in the Former-Portuguese Enclave of Macao". Religions 12, n.º 3 (16 de marzo de 2021): 193. http://dx.doi.org/10.3390/rel12030193.

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When the City of the Name of God of Macao marked 400 years of Portuguese administration in 1956, the Catholic community’s participation was marked by a wide range of activities that included liturgical celebrations, public processions and other devotions that involved large numbers of the lay faithful, members of confraternities, in addition to the clergy and religious of the enclave. Twenty-one years later the Diocese of Macao celebrated its own quatercentenary with celebrations of a decidedly more sober character and at the retrocession of Macao to Chinese control in December 1999, other than a few liturgical events and hierarchical presence at civic ceremonies, the Church was all but invisible. As the Diocese of Macao plans for its 450th anniversary, some of the former richness has begun to return. This paper outlines the long ebb tide and now-nascent flow of the tide of Catholic public piety in Macao over this period by reference to the Catholic religious processions of the City and seeks to offer tentative explanations grounded in the theological, ecclesial, political and cultural winds that have blown across the Pearl River Delta since the end of the Second World War.

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31

Dehmer, Andrea. "Painted Processional Banners of Religious Lay Confraternities in Northern and Central Italy from their Beginnings Until the Era of Counter-Reformation". Confraternitas 10, n.º 1 (1 de enero de 1999): 15–16. http://dx.doi.org/10.33137/confrat.v10i1.13143.

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32

Banker, James R. "Liberty, Charity, Fraternity: Lay Religious Confraternities at Bergamo in the Age of the Commune.Lester K. Little , Sandro Buzzetti , Giulio Orazio Bravi". Speculum 66, n.º 3 (julio de 1991): 665–66. http://dx.doi.org/10.2307/2864264.

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33

Weakland, John E. "Lay Confraternities and Civic Religion in Renaissance Bologna. By Nicholas Terpstra. Cambridge, U.K.: Cambridge University Press, 1995. xx + 251 pp. $59.95." Church History 66, n.º 3 (septiembre de 1997): 594–96. http://dx.doi.org/10.2307/3169500.

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34

Borsay, Peter, Elizabeth Musgrave y Georgia Clarke. "Nicholas Terpstra, Lay Confraternities and Civic Religion in Renaissance Bologna. Cambridge: Cambridge University Press, 1995. xx + 251pp. 13 figures. 7 tables. Bibliography. £37.50." Urban History 24, n.º 1 (mayo de 1997): 114–15. http://dx.doi.org/10.1017/s0963926800012268.

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35

Aftyka, Leszek. "CHARITY OF THE CATHOLIC CHURCH IN MEDIEVAL POLAND". Mountain School of Ukrainian Carpaty, n.º 19 (27 de noviembre de 2018): 23–25. http://dx.doi.org/10.15330/msuc.2018.19.23-25.

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Charity in the Christian tradition is a voluntary form of care and help, which consists in material support provided by wealthy people to the weak, poor and helpless. The article discusses the most important form so institutional assistant ce provided by clergy, religious or dears, confraternities and corporations - guilds. In the Middle Ages, the greatest social problems were poverty, begging and vagrancy. The actual guardian of the poor was the bishop, where he was obliged to collect funds "provided by the faithful members during the monthly services, from the Sunday collection and imposed penitential penalties. All lay people who performed this task by giving alms to the needy were obliged to provide basic help to their neighbours. Very important institutions that helped the needy were monasteries, especially those that had their own agricultural economy. Their duties included providing a one-off accommodation and a modest meal for travelers. The monks regularly supported local poor people, often playing the role of seasonal employers, e.g. during the harvest season. Various fraternities and corporations – guilds were created in medieval cities. From their members they required observance of moral principles and the provision of Christian love to their fellow men. From the collected contributions, as well as from fines for breaking corporate rules or privileges, a fund for charity was created.These organizations were created primarily by craftsmen. One of the most important goals was to care for old and sick members, as well as their decent burial. Some corporations had their own hospitals and shelters.

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Wright, A. D. "Reviews : Nicholas Terpstra, Lay Confraternities and Civic Religion in Renaissance Bologna, Cambridge, Cambridge University Press, 1995; ISBN 0-521-48092-2; xx + 251 pp.; £37.50/$59.95". European History Quarterly 28, n.º 3 (julio de 1998): 423–24. http://dx.doi.org/10.1177/026569149802800310.

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Paque, Vicente Henares. "La Hermandad de Nuestra Señora de la Soledad de Marchena. Cultos y piedad popular en el siglo XVII". Confraternitas 19, n.º 1 (1 de enero de 2008): 3–10. http://dx.doi.org/10.33137/confrat.v19i1.12445.

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Over the centuries, the citizens of Marchena (a town 60 km south of Seville, Spain) have gathered in brotherhoods or confraternities in order to venerate the Virgin Mary with special devotions and with painted or sculpted images of her. The local cult surrounding the image of Our Lady of Solitude is particularly noteworthy, being the oldest documented Marian image in the Holy Week celebrations in the entire province of Seville and, without a doubt, one of the most ancient in all of Andalusia. The brotherhood charged with the care of this image was founded in 1567 under the protection of the dukes of Arcos who, over the centuries, have held the title of “Hermano Mayor” (first, or oldest brother) in the confraternity. This article offers a brief overview of the cult and confraternity of Our Lady of Solitude in Marchena and then outlines the confraternity’s participation in the processions organized on Good Friday and on the Feast of the Birth of the Virgin (8 Sept.).

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Black, Christopher F. "Lay confraternities and civic religion in Renaissance Bologna. By Nicholas Terpstra. (Cambridge Studies in Italian History and Culture.) Pp. xx + 251. Cambridge: Cambridge University Press, 1995. £37.50. 0 521 48092 2". Journal of Ecclesiastical History 48, n.º 2 (abril de 1997): 359–61. http://dx.doi.org/10.1017/s0022046900019837.

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39

Klebanoff, Randi. "Nicholas Terpstra. Lay Confraternities and Civic Religion in Renaissance Bologna. (Cambridge Studies in Italian History and Culture.) Cambridge and New York: Cambridge University Press, 1995. xx + 251 pp. n.p. ISBN: 0-521-48092-2." Renaissance Quarterly 51, n.º 2 (1998): 596–97. http://dx.doi.org/10.2307/2901579.

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Wegman, Rob C. "Music and musicians at the Guild of Our Lady in Bergen op Zoom, c. 1470–1510". Early Music History 9 (octubre de 1990): 175–249. http://dx.doi.org/10.1017/s0261127900001029.

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Marian guilds and confraternities proliferated in fifteenth-century Brabant. They gave expression to the pride, devoutness and community spirit of the urban middle classes. Their chapels were invested with all the riches their members could afford: altarpieces, stained-glass windows, painted statues, silk and velvet cloth, gold and silverware, and other expensive ornaments. But the jewel in the crown for every confraternity was polyphony. Prestigious Marian confraternities such as those at 's-Hertogenbosch, Bergen op Zoom and Antwerp were among the major musical establishments of the Low Countries. They employed some of the best-known composers of their time: Jacob Obrecht, Pierre de la Rue, Johannes Ghiselin, Jacobus Barbireau, Matthaeus Pipelare, Nicasius and Jheronimus de Clibano, Paulus de Roda and Hermannus de Atrio. Other Marian confraternities in Brabant are also known to have cultivated polyphony, though probably on a lesser scale, for instance Brussels and Diest.

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41

Bornstein, Daniel. "Liberty, Charity, Fraternity: Lay Religious Confraternities at Bergamo in the Age of the Commune. By Lester K. Little. Smith College Studies in History 51. Northampton, Massachusetts: Smith College and Pierluigi Lubrina Editore, 1988. 227 pp. $21.00 paper." Church History 59, n.º 4 (diciembre de 1990): 548–50. http://dx.doi.org/10.2307/3169156.

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42

Meznar, Joan. "Our Lady of the Rosary, African Slaves, and the Struggle Against Heretics in Brazil, 1550-1660". Journal of Early Modern History 9, n.º 3 (2005): 371–97. http://dx.doi.org/10.1163/157006505775008455.

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AbstractIn the sixteenth and seventeenth centuries, as first French Huguenots and then Dutch Calvinists threatened Portuguese control of Brazil, Jesuit missionaries promoted devotion to Our Lady of the Rosary as a defense against both heresy and heretics. African slaves, as well as Indians and white settlers, were encouraged to join Confraternities of the Rosary in order to deepen their commitment to the Catholic faith and, by extension, to the Catholic political cause. Using sermons that the Jesuit father Antonio Vieira preached to black Confraternities of the Rosary, the article addresses the appeal these brotherhoods held for African slaves, and ways in which they became centers for the survival of African traditions in Catholic Brazil.

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43

Rosser, Gervase. "Liberty, Charity, Fraternity. Lay religious confraternities at Bergamo in the age of the Commune. By Lester K. Little. (Smith College Studies in History, 51.) Pp. 227 + map and 4 plates. Bergamo: Pierluigi Lubrina Editore/Northampton, Mass.: Smith College, 1988 (1989). $21 (paper). 0 87391 040 0". Journal of Ecclesiastical History 41, n.º 4 (octubre de 1990): 681–83. http://dx.doi.org/10.1017/s0022046900075795.

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González, Juan Gavala. "The Original Statutes of the Ancient and Royal Brotherhood of Our Lady Saint Anne in Dos Hermanas, Spain: Introduction". Confraternitas 24, n.º 1 (21 de agosto de 2013): 3–6. http://dx.doi.org/10.33137/confrat.v24i1.20007.

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After a brief introduction to the Confraternity of St. Anne in Dos Hermanas (Spain), this article offers a transcription of its original 1523 statutes and their translation into English. Aside from being the oldest surviving document from Dos Hermanas, these statutes outline the confraternity’s social and devotional objectives and point to the full participation of both men and women in its administration and activities.

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Sánchez-Raygada, Carlos. "Confraternities’ Constitutions and Patronato Real in 18th-century Lima". Rechtsgeschichte - Legal History 2020, n.º 28 (2020): 324–25. http://dx.doi.org/10.12946/rg28/324-325.

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Hughes-Johnson, Samantha. "Early Medici Patronage and the Confraternity of the Buonomini di San Martino". Confraternitas 22, n.º 2 (2 de agosto de 2012): 3–25. http://dx.doi.org/10.33137/confrat.v22i2.17129.

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Medici confraternal patronage is usually associated with public spectacle. Nevertheless, the bonds that this family forged with smaller lay brotherhoods (though the intent was perhaps equally political as with larger groups) can reveal a contrasting view of the clan. Previous studies concerning the confraternity of the Buonomini di San Martino are few and fall primarily within the field of social history. This interdisciplinary article considers the form and function of the fresco decoration in the confraternity’s oratory in tandem with fresh, unpublished archival data. This, in turn, provides historical, factual information about the structure and activities of the confraternity, its cultural environment and the generosity of its illustrious patrons. Concentrating on Medici confraternal patronage from 1469 to 1492, this article explores changes in Lorenzo de’ Medici’s confraternal needs and ultimately demonstrates how the munificence of il Magnifico and his assassinated brother, Giuliano, was recorded and celebrated by the Buonomini.

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Quinteros, Víctor Enrique. "“Profaning the sacred holidays with rites and gentilician ceremonies”. Confraternities, power and religiosities. Salta, 1750-1810". Quinto Sol 22, n.º 2 (1 de mayo de 2018): 1–20. http://dx.doi.org/10.19137/qs.v22i2.1935.

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Fernandes, Gonçalo Poeta, Adriano Costa y Rui Cerveira. "Gastronomic Identity and the Role of the Confraternities in the Valorisation of Local Products. The Confraternity of Bucho Raiano in the Promotion of Culture and Inland Tourism". European Countryside 16, n.º 1 (1 de marzo de 2024): 151–67. http://dx.doi.org/10.2478/euco-2024-0009.

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Abstract Considering gastronomy as a source of expression of local culture, its use in tourism can contribute to enhancing and adding value to the destination, as well as encourage the pride of the local community, stimulating its production and consumption, and its dissemination outside the region. Bucho Raiano is a gastronomic product of identity and representativeness for the inland border region of Portugal (Riba Côa), for which its confraternity seeks the dissemination, the promotion of its consumption, and enhancement as a cultural resource. In this context, we seek to frame the Bucho Raiano gastronomic product, its identity, and the role of the confreres in its promotion and dissemination. Thus, this research aims to contextualize the Confraria do Bucho Raiano as a case study, evaluate the confreres’ perception of the confraternity’s mission, its strategies and contributions to the promotion and enhancement of this gastronomic product. The aim is to find out whether Bucho can be an important tourist product for this region and, consequently, strengthen the link between traditional local gastronomy and the tourist destination, according to the confreres’ perception.

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Hilje, Emil. "Matrikula bratovštine Gospe od Umiljenja i Sv. Ivana Krstitelja u Znanstvenoj knjižnici u Zadru". Ars Adriatica, n.º 2 (1 de enero de 2012): 97. http://dx.doi.org/10.15291/ars.442.

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The Mariegola of Our Lady of Tenderness and St John the Baptist and St John the Baptist (Mariegola della B. V. d’Umiltà e di S. Giovanni Battista del Tempi in Venetia) was obtained at Venice in the mid-nineteenth century by Aleksandar Paravia. The Paravia Library was bequeathed to the Research Library at Zadar, where this work is kept today. It is a codex manuscript containing three painted miniatures and a large number of decorated initials. It is akin to similar mariegole of various Venetian confraternities from the second half of the fourteenth century. However, it happens that this codex has not received equal attention in the scholarly literature as those preserved at Venice itself or in well-known international collections, and, as a consequence, the artistic quality of the miniatures and their place in the framework of the heritage of Venetian Gothic illumination has been neglected. Most publications focusing on Venetian Gothic painting, even those addressing specific themes in Gothic illumination, mostly mention the Zadar codex only in passing, while others omit it completely. With regard to the dates recorded in the mariegola text, it is possible to accept the dating of the manuscript to the last quarter of the fourteenth century, a date which is in harmony with the miniatures’ pictorial features. They reflect, in essence, a characteristic milieu of Venetian painting after Paolo Veneziano, in particular the painting circle of Paolo’s most significant follower, Lorenzo Veneziano. In that context, one can observe points of contact with the oeuvre of the Venetian painter Meneghello di Giovanni de Canali, who spent most of his career at Zadar, and it can be suggested that the miniatures may be related to his activity at Venice before coming to Zadar.However, in the mariegola itself, the lists of confraternity members record the names of several painters (Antonio de Cristofalo, Antonio, Jachomo, Marcho de Lorenzo, Nicholo de Domenego, Piero) some of whom have remained completely unknown until now, while others might be tentatively linked to the previously known names. Nonetheless, the very fact that as many as six painters were among the members of the confraternity points to the possibility that the creator of the miniatures might be one of them. At the same time, the name of the painter Piero de S. Lion is particularly intriguing as he might be identified with Pietro di Nicolò, Lorenzo Veneziano’s brother, and the name of the painter Marco de Lorenzo is also interesting as he may have been a son of the well-known painter.

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Walden, Justine y Nicholas Terpstra. "Who Owned Florence?: Religious Institutions and Property Ownership in the Early Modern City". Journal of Early Modern History, 25 de junio de 2021, 1–46. http://dx.doi.org/10.1163/15700658-bja10021.

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Abstract This study employs a 1561 tax census to survey estimated property incomes in Florence with particular attention to lay and ecclesiastical religious institutions. Its key findings are five. First, religious institutions were collectively the wealthiest corporate entities in the city, holding one fifth of all residential properties and one third of all workshops, and drawing 20.2 percent of all property income generated within city walls. Second, many were civic- and lay-religious institutions such as confraternities and hospitals. Third, the property income of religious houses was distributed across multiple organizations while that held by the Florentine diocese was concentrated in a few. Fourth, among religious orders, Mendicant houses had a larger urban presence than the older contemplative houses. Fifth, the property holdings of the formally defunct military-religious order of the Knights of S. Jacopo signal the deftness with which some institutions adapted to new circumstances. Overall, this survey of property incomes helps quantify the shape of power in the Florentine religious universe.

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