Добірка наукової літератури з теми "San Giovanni Crisostomo (Church)"

The oeuvre of the sculptor Paolo Callalo (Venice 1655-1725) is a paradigmatic example of how the oeuvres of seventeenth- and eighteenth-century Venetian sculptors have been expanded, supplemented and revised during the last twenty years. Until Simone Guerriero’s ground-breaking article of 1997, Paolo Callalo was almost completely unknown. In his search for Callalo’s earliest preserved work, Simone Guerriero suggested that Callalo was responsible for the stipes of the altar of St Joseph, featuring the relief of the Flight into Egypt flanked by two putti which are almost free standing, which was made between 1679 and 1685 for San Giovanni Crisostomo at Venice. However, another significant sculpture can now be added to the catalogue of Callalo’s early works: a memorial monument to the Bishop of Nin Francesco Grassi (Chioggia, 3 October 1667 – Zadar, 29 January 1677) which is located on the left presbytery wall in the Cathedral of Santa Maria Assunta at Chioggia. As we learn from its commemorative inscription, the monument was commissioned by Paolo Grassi, the nephew of the deceased who was a prominent member of this aristocratic family from Chioggia. The Grassi (de Grassi) family produced as many as three bishops of Chioggia: Pasquale (1618-1639), Francesco (1639 -1669) and Antonio (1696-1715) who was a brother of Francesco, the Bishop of Nin, and a great-nephew of the first two. The monumental memorial to the Bishop of Nin Francesco Grassi in the presbytery of Chioggia Cathedral consists of a rectangular marble plaque topped with a semi-circular pediment with two reclining putti. Immediately below, two more putti are depicted flying and drawing a curtain in front of an oval niche containing the bishop’s bust, the commemorative inscription and the bishop’s coat of arms set in a wreath. All the elements of this excellent work point to Paolo Callalo’s hand. The bishop’s bust was most probably created posthumously by relying on one of the portraits of the bishop as a source model. It depicts him as having a somewhat square face with a lively mouth opened in a melodramatic way and as having probing eyes with emphasized pupils, all of which characterize Callalo’s sculpting technique. A direct parallel for such a physiognomy can be found in the 1686 sculpture of St Michael in San Michele in Isola at Venice. Two remarkably beautiful and skilfully modelled putti which are drawing the curtain can be connected to the putti on the stipes of the altar of St Joseph in San Giovanni Crisostomo at Venice, but also with a putto on the keystone of a niche on the 1684 altar of St Teresa in the Church of the Scalzi. The richly draped marble curtain being drawn by the two flying putti is an example of Callalo’s thorough knowledge of contemporary sculptural innovations and trends in Venice. He could have seen a similar curtain on the 1677 monument to Giorgio Morosini in San Clemente in Isola at Venice, which belongs to the oeuvre of Giusto Le Court, the most important Venetian sculptor of the second half of the seventeenth century. That Callalo was no stranger to this type of decoration is also demonstrated by one of his later works, now sadly lost, the contract for which set out the terms for the sculptural decoration of the high altar in the old Venetian church of La Pietà. In 1692 Callalo agreed to make for this high altar ‘a curtain out of yellow marble of Verona being held by putti’.The stylistic analysis of the memorial to the Bishop of Nin Francesco Grassi indicates that it was erected in a relatively short period of time after the bishop’s death in 1677. It seems highly likely that it was made in the early 1680s or around 1686 at the latest because in that year Callalo made the statue of St Michael in San Michele in Isola. The memorial to the Bishop of Nin Francesco Grassi in Chioggia Cathedral is the first monument on the left-hand side of presbytery wall which would in time become a ‘mausoleum’ of the Grassi family. Around the same time or perhaps somewhat later, the Bishop of Chioggia by the name Francesco Grassi was honoured posthumously with a memorial containing a bust portrait that can be attributed to Giuseppe Torretti (Pagnano, 1664 – Venice, 1743). This group of episcopal memorials in the presbytery of Chioggia Cathedral ends with 1715 when Alvise Tagliapietra (Venice, 1680 – 1747) made the tomb for Bishop Antonio Grassi while he was still alive.Callalo’s Dalmatian oeuvre is relatively modest and consists of the following works so far identified as his: two marble angels set next to the high altar in the Parish Church at Vodice and four music-making putti at the sides of the high altar as well as those on a side altar in the Parish Church at Sutivan on the island of Brač. However, Callalo’s hand can also be recognized in a statue from a large-scale sculptural group which adorned the altar of the Blessed Sacrament in Zadar Cathedral. The altar structure was built by Antonio Viviani in 1719 while Francesco Cabianca (Venice, 1666-1737) carved the majority of the altar’s rich sculptural decoration. At the centre of the altar is a niche with a relatively small marble statue of Our Lady of Sorrows with the dead Christ in her lap. It is difficult to find a place for this marble Pietà from Zadar in Francesco Cabianca’s catalogue especially with regard to his Pietà above a door in the cloister of the Frari Church at Venice in 1714. Compared to the Zadar Pietà, Cabianca’s Venetian Pietà displays a number of differences: a crisper chiselling technique, a certain roughness of workmanship, robust bodies as well as a different treatment of the figures’ physiognomies and drapery. However, the Pietà from Zadar can be added to the catalogue of Paolo Callalo’s works. The carefully modelled figure of Our Lady of Sorrows and the soft drapery which spreads outwards in a radial fashion around her feet can be compared to the statues of Faith and Hope on the altar of the Blessed Sacrament in Udine Cathedral, which was made after 1720. The statue of the Risen Christ on the tabernacle of the aforementioned altar from Udine provides a parallel for the modelling of Christ’s body and, in particular, his face with a restrained expression. The same can be said for the Risen Christ on the tabernacle of the Parish Church at Clauzetto, which I also attribute to Callalo, as well as for earlier, more monumental, examples such as the Christ from the 1708 altar of the Transfiguration in the Parish Church at Labin.Callalo’s memorial to the Bishop of Nin Francesco Grassi in Chioggia is an important indicator of his personal stylistic development. He transformed his stylistic expression from the robust energy of this ‘youthful work’ at Chioggia to the lyrical poetics characterized by softness which can be seen in his late work, the Pietà on the altar of the Blessed Sacrament in the Cathedral of St Anastasia at Zadar. It is likely that future research in Venice, Dalmatia and the rest of the Adriatic coast will expand Paolo Callalo’s already rich oeuvre and confirm the important place he holds in Venetian sculpture as one of its protagonists during the late Seicento and early Settecento.

II monachesimo in Siria pure inizió all'inizio del IV secolo, e si espresse nella forma di vita anacoreta. Afrate ii Siro, Sant'Efrem e San Giovanni Crisostomo furono i propagatori della vita anacoreta in Siria. I monaci che vivevano in questo paese erano caratterizzati da una vita molto dura e da inusuali pratiche ascetiche. Secondo lo storico Sozomeno, il primo monaco eremita fu Aones. San Gerolamo sostiene peró che il primo eremita fu sant'Ilarione. Famoso stilita fu Simeone il maggiore. Elemento caratteristico del monachesimo siro era il fatto che gli anacoreti in una certa fase della propria vita entravano in monastero, e viceversa. In Siria esistevano anche monasteri femminili. In questo paese c'erano inoltre donne che conducevano vita eremitica. Le piu famose fra loro furono Marana, Syra e Domnina. Occorre sottolineare come San Girolamo visse da eremita in Siria. Durante un breve periodo della sua vita fu ad Antiochia Paola romana. In questa citta visse la famosa asceta diaconessa Sabiniana, zia di san Giovanni Crisostomo.

Ministers of the Church, whose characters were well defined in the second half of the fourth century, were more and more identified as the perfect believers. In the texts of John Chrysostom several models of “spiritual man” emerge on the basis of his personal experience and the evolution of his works: the monk, the presbyter, and the bishop. One notes that the relation of the Church to secular institutions is of greater importance in the works of Chrysostom, paying as he does particular attention to the autonomy of the Church. In an original way he refrains from criticizing political institutions, preferring to express a balanced view. He holds that a coexistence with political authorities is possible, and he urges a moral conver-gence with them. Ecclesial ministries find a more solid basis in the Chrysostom’s complex and sometimes pained statements, both in their ideal expressions and in their concrete effects on the society of the fourth century.

The study is devoted to the first publicly accessible opera house Teatro San Cassiano (Venice, 1637), the establishment of which became a cardinal factor in the transformation of opera from aristocratic court entertainment to creative industry. The author considers the issues related to the history of the theater’s construction and the actions of its owners, the Venetian nobles, the Tron brothers, aimed at turning opera into a profitable business. The article reveals possible prototypes and reasons for the constructive solutions in the theater, in particular the boxes and the U-shaped audience hall. The author gives the parametric characteristics of the components of the Teatro San Cassiano building — the stage, the audience hall, and the boxes. It is noted that the tiered Theatro San Cassiano became a prototype for other theatres not only in Venice, but also in other cities of Italy and Europe. Thus, among the Venetian theaters of the 17th century, the public theaters, such as SS Giovanni e Paolo (1638), Novissimo (1640), San Moise (1640), and San Giovanni Crisostomo (1678), were inspired by San Cassiano; outside Venice there were Teatro Falcone (Genoa, 1652) and Teatro Tordinona (Rome, 1671). The article emphasizes market competition that was one of the key factors in the dynamic spread of opera and the formation of opera infrastructure in Europe. After the establishment of San Cassiano, the development of opera acquired a clearly defined vector: from elitist entertainment to creative industry.

La sinodalità, come dimensione costitutiva della Chiesa, ci offre la cornice interpretativa più adeguata per comprendere lo stesso ministero gerarchico. San Giovanni Crisostomo ha detto che «Chiesa e Sinodo sono sinonimi», perché all’interno della Chiesa nessuno può essere "elevato" al di sopra degli altri. Al contrario, nella Chiesa è necessario che qualcuno "si abbassi" per mettersi al servizio dei fratelli lungo il cammino. Una Chiesa sinodale è una Chiesa dell'ascolto, nella consapevolezza che ascoltare «è più che sentire». È un ascolto reciproco in cui ciascuno ha qualcosa da imparare. Popolo fedele, Collegio episcopale, Vescovo di Roma: l'uno in ascolto degli altri; e tutti in ascolto dello Spirito Santo, lo «Spirito della verità» (Gv 14,17), per conoscere ciò che Egli «dice alle Chiese» (Ap 2,7).

In the first decades of the seventeenth century the altar of the Scuola di San Giorgio e Trifone (also known as the Scuola di San Giorgio degli Schiavoni), at the time situated in the Venetian church of San Giovanni del Tempio, was adorned by an altarpiece by Matteo Ponzone (today in the church of Madonna dell’Orto), mentioned in 1664 by Marco Boschini as being “di Casa Stefani.” Boschini’s definition of Ponzone’s altarpiece as belonging to the Stefani family is explained by a 1582 request by the Guardian Grande Paulo (Paolo) de Stefano, who appealed to the general chapter for permission to construct a family tomb in the church of San Giovanni del Tempio in front of the Dalmatian nation’s altar of St. George. Although the construction of a family tomb in front of the confraternity altar affected its later reception as collective confraternal property, the iconography of Ponzone’s altarpiece depicting the confraternity’s patron saints George, Jerome, and Tryphon represents a distinct statement of Dalmatian identity, which the Scuola sought to exhibit within the multicultural society of Venice.

This article retraces the history of the Confraternita di San Rocco (Confraternity of St. Roch) in Modena from its foundation in the late fifteenth century to its abolition in the eighteenth century. Thanks to newly examined archival documents, the article details the building and decorative work supported by the confraternity for the construction and decoration of the oratory. The result is a varied pic­ture of the craftsmen responsible for the work, which was carried out by minor, lesser-known artists such as the foremen Paolo Bisogni and Giovanni Battista Biavardi. The confraternity’s scarce resources were constantly invested in structural interventions on the walls, which were periodically threatened by water from the underlying ca­nal. Nevertheless, the documents also reveal the members’ commit­ment to decorating the interior. The three altars completed between the seventeenth and eighteenth centuries involved stuccoists such as Sebastiano Caula and Giovanni Antonio Franchini, as well as artists Marco Antonio Mazzarini, Flaminio Veratti and the more famous Giulio Secchiari and Sigismondo Caula, who created two monumen­tal altarpieces. This article provides some new information about the patrons and their respective chronology.

The pontificate of John Paul II has remained in the history of mankind and of the Church as an important one from many points of view, known for his contribution to the construction of a more human world, closer to God. The intention of this study is to show that Pope Wojtyła was a true defensor vitae – a great defender of life –, having numerous interventions in favour of life, especially unborn life, life from the womb and threatened one, what the Second Vatican Council called an “abominable crime”, that is abortion. The article presents these interventions being structured in three parts, the milestone being the Encyclical Evangelium vitae of March 25, 1995.

The controversial dating of the Baptistery San Giovanni is approached through formalistic considerations. Formal analyses of the Baptistery and the Duomo of Pisa lead to comparison and isolation of definitive features of Pisan and Florentine styles. As such, the buildings are shown to be prototypes and their respective receptions are traced in the Romanesque churches of Fiesole, Empoli, Lucca, Pistoia and Sardinia. It is concluded that the Baptistery must have been completed before the Duomo of Pisa was begun.

(in English) The key theme of my thesis are venetian influences on the Boccaccio Boccaccino's work, who was one of the most important exponents of the Cremonese school of painters. Initially he worked in Genoa, Cremona and Milan and he was influenced by the painters as Leonardo, Bramantino and Boltraffio. In the years 1497-1500 Boccaccino is documented in Ferrara. In this period he executed so-called tondo Gronau, The Christ on the way to Calvary, The Virgin and Child, now in Boston, The Virgin and Child, now in Padua, The Adoration of the Shepherds, now in Naples and Dead Christ supported by an Angel. This works show the influence of Bramantino, umbrian school but also early influence of venetian art. In 1500 or 1501 he painted the altarpiece with Virgin and Child with Sts Peter, Michael, John the Baptist and John the Evangelist for the church of S. Giuliano in Venice. Models of this composition are the S. Cassiano altarpiece of Antonello da Messina and Virgin and Child with Saints which Giovanni Bellini executed for the church of S. Giobbe. Boccaccino's image in S.Giuliano is also inspired by Ercole de'Roberti and Lorenzo Costa. His colours show the influence of Giorgione. In 1506 is Boccaccino documented in Venice but also in Cremona. In the years 1500-1506 he stayed probably in Venice, but he...

The paper deals with the architectural commissions of Atto, during the thirty years in which the religious was first prior general of the Vallombrosani and then bishop of Pistoia (1125-1153). The churches that still have the structure and decorations of the 12th century are particularly analyzed, for example: Santa Maria di Montepiano, San Michele di Plaiano and San Michele di Salvenero in north-western Sardinia, San Paolo a Ripa d'Arno in Pisa and others. Before the year 1140 Atto obtained a relic of san Jacopo the Major, which in 1145 was placed in a chapel in the first two spans of the southern nave of the Cathedral of San Zeno in Pistoia. This chapel was configured as an almost independent space from the rest of the basilica. This initiative brought important artists to Pistoia who exalted the new role of apostolic see of the city and worked in the churches of San Giovanni Fuorcivitas (1162), Sant’Andrea (1166) and San Bartolomeo in Pantano (1167). The incidence of this situation also reverberated on the nearby city of Prato, where the Cathedral (before 1163), despite the autonomist aims of the local clergy, clearly received the constructive influences of the Pistoian Cathedral. The final part of the article analyzes the unfinished church of San Jacopo al Grigliano (1396-1407), in the Province of Verona, which is the most important and majestic sanctuary dedicated to san Jacopo in Northern Italy

This chapter introduces the church of San Giovanni a Porta Latina, which is an important Christian site as it marks the supposed place of the martyrdom of Saint John the Evangelist. It mentions Saint John at the Latin Gate that represents a geographically and legally marginal place in the late sixteenth century. It also talks about Marco Pinto, who was able to exploit a different kind of marginal culture by introducing “hermits” of an unaccustomed sort in San Giovanni. The chapter refers to Geronimo de Pacis, who confessed to his interrogators that he has had several sexual interactions with Pinto for many years, a scenario that is considered a typical one in early modern Europe. It highlights the context wherein the older man can take advantage of his physical proximity to a youth to initiate sexual relations that take place along clearly determined pederastic lines.

This chapter considers Francesco di Bartolomeo Alfei’s family and his early access to officials in central government through the office of the Biccherna (chancellery of finance) and his father-in-law Meo di Lorenzo: contrasting the advantages of this with professional openings available through networking within his own artistic community, including receiving the commission from the Fraternita di Santa Maria degli Angeli e Compagnia di San Francesco. The workshop relationship established between the young artist, Giovanni di Paolo and Sano di Pietro in the ambit of the Biccherna, the Cathedral Works and the Franciscan conventual complex is outlined, along with an analysis of two panels associated with the church of San Francesco in Grosseto, variously attributed to Sano di Pietro, Francesco di Bartolomeo Alfei and the ‘Maestro dell’Osservanza’.

San Giacomo at Rialto, a church under the patronage of the Doge, was restored by the State in the years around 1600. Three new altars were financed by three different guilds. The high altar was commissioned by the Casaroli guild and adorned with sculptures. In 1604, Giovanni Stringa listed the statue of St. James as a work by Alessandro Vittoria. However, at this date the artist was certainly too elderly to carve stone sculptures by himself. The investigation of the hitherto little-studied Casaroli Altar may shed new light both on the dynamics of the later Vittoria's workshop and on his closest relatives-assistants.

Abstract 1675 was a propitious year for Roman musicians: Pope Clement X Altieri had declared it a Holy Year to be marked ,vith splendid festivities in the city’s main churches--much more to the Pope’s liking than the secular celebrations of carnivals and comedies of his predecessor. Among these events, between January to March, fourteen oratorios commissioned by a soci ety of Florentine gentlemen were perfonned at the Oratorio della Pieta of the church of San Giovanni dei Fiorentini. For Antonio Masini’s S. Eustachio, given on 3 February, a distin guished concertina of soloists had been selected from the best players of Rorne--Carlo Mannelli (violin), Leho Colista (lute), Bernardo Pasquini (keyboard), Gasparo Contarelli and Francesco Maria Benedettini (violone)-but in a humbler capacity among the violini del con certo grosso appears the simple entry ‘Il Bolognese’.

The Rialto area, where the church of San Giacomo stands, has a central role in medieval Venice: a market place from the earliest centuries that developed during the Middle Ages. De ’Barbari documents the medieval quarter in 1500 before the fire of 1514. The territory was already characterized in the 11th century by long shop buildings. The churches are witnessed from the 11th century (S. Giovanni Elemosinario) and from the 12th (S. Giacomo and S. Matteo). In the 12th century the area was almost completely built. In the 13th century, a stream was buried creating the main road, connected with the Ruga of the Oresi, and the bridge was built, a fundamental link for the entire town. Offices and public buildings are scattered around the area. In the thirteenth and fourteenth centuries attempts were made to reorganize it. The Loggia, (disappeared in the 16th century), at the foot of the bridge, had a central role: the trading center was also decorated with frescoes (historical episodes and globe).

This contribution examines a painting on wood: The Martyrdom of Saint Sebastian, by Giovanni Santi. This work of art is the altarpiece of the chapel dedicated to the saint, located in Urbino's Church of San Bartolomeo. The history of this work of art is inextricably linked to that of its conservation: initially, the artwork was difficult to read due to the serious state of deterioration of the paint layer, with a loss of significant portions of the painting, including pictorial parts that played a decisive role in the rendering of the image. This had significant implications when it came to choosing the methodology for the pictorial reintegration of the painting. The aim was to reduce the negative effects caused by the state of deterioration as much as possible, to improve the readability of the work. Following a conservative restoration of the panel and of the polychromy, and after submitting it to art historian officer for a careful and close evaluation, a differentiated pictorial reintegration of the work was planned, applying the Florentine “selezione cromatica" method for the main figure, Saint Sebastian, and for all lacuna treatments. This intervention was carried out using tempera colours, overlapping by hatching three pure colours, chosen from the primary and secondary colours. I continued the “selezione cromatica” on the integrations, using varnish colours until achieving the desired tone, maintaining a tone of brilliancy and chromatic vivacity similar to the painting by Santi. The other parts of the painting had been very seriously damaged due to irrecoverable losses and can no longer be reconstructed; these were treated by experimenting with the “chromatic abstraction” reintegration with tonal variations within the layers of abstraction. The method involves the application of a cross-hatching where no shape is reconstructed, in a four-colour scheme (yellow, red, green/blue, black), in tempera colours.