Дисертації з теми "Storia religiosa di Monfalcone"
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Stabile, Eleonora <1984>. "Una storia silenziosa. Memoria femminile nel quartiere operaio di Monfalcone tra gli anni Sessanta e Settanta." Master's Degree Thesis, Università Ca' Foscari Venezia, 2013. http://hdl.handle.net/10579/2715.
Повний текст джерелаIliceto, Annachiara <1976>. "Aspetti di vita quotidiana, religiosa, militare e civile in Britannia e lungo il Vallo di Adriano." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2009. http://amsdottorato.unibo.it/1560/1/ILICETO_ANNACHIARA_TESI.pdf.
Повний текст джерелаIliceto, Annachiara <1976>. "Aspetti di vita quotidiana, religiosa, militare e civile in Britannia e lungo il Vallo di Adriano." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2009. http://amsdottorato.unibo.it/1560/.
Повний текст джерелаBullian, Enrico. "La sicurezza sul lavoro e la navalmeccanica dal secondo dopoguerra a oggi. Il caso del cantiere di Monfalcone." Doctoral thesis, Università degli studi di Trieste, 2013. http://hdl.handle.net/10077/10260.
Повний текст джерелаLa tesi ha l’obiettivo di indagare l’evoluzione della gestione della sicurezza sul lavoro nell’Italia del Novecento e in particolare del secondo dopoguerra. L’attenzione viene focalizzata sul caso specifico della navalmeccanica e del Cantiere di Monfalcone, anche in chiave comparata con un approfondimento sul periodo fra gli anni Sessanta e Ottanta. I primi 3 capitoli si occupano della sicurezza sul lavoro in Italia nella seconda metà del Novecento, mentre i capp. 4-6 trattano della salute operaia nel Cantiere di Monfalcone e negli altri stabilimenti navali. In ogni capitolo si affronta il problema in termini riferibili sia agli infortuni sia alle malattie professionali, svolgendo approfondimenti specifici sull’esposizione all’amianto.
XXIV Ciclo
1983
CARRARO, SILVIA. "TRA SACRO E QUOTIDIANO. IL MONACHESIMO FEMMINILE NELLA LAGUNA DI VENEZIA IN EPOCA MEDIEVALE (SECOLI IX-XIV)." Doctoral thesis, Università degli Studi di Milano, 2012. http://hdl.handle.net/2434/172812.
Повний текст джерелаRossetti, Edoardo. "Visioni di riforma. Il cardinale spagnolo Bernardino López de Carvajal e le élite milanesi nella crisi religiosa di primo Cinquecento (1492-1521)." Doctoral thesis, Università degli studi di Padova, 2017. http://hdl.handle.net/11577/3426317.
Повний текст джерелаIl progetto di ricerca si incentra sulle discussioni religiose lombarde tra la fine del XV e i primi anni del XVI secolo, in un periodo che corrisponde all’ultima fase del governo sforzesco e alle due dominazioni francesi del ducato di Milano. Ampio spazio è riservato all’analisi delle relazione culturali e delle devozioni personali di aristocratici letterati, editori mercanti, cancellieri e segretari ducali milanesi. Ne emerge un quadro di anticlericalismo marcato, di attese escatologiche, di una forte tensione alla riforma della chiesa mediata dalle osservanze degli ordini mendicanti, in parte simile a quello di altre realtà europee contemporanee che sembrava del tutto estraneo alla realtà lombarda. In questo contesto uno spazio particolare è riservata alla figura del cardinale castigliano Bernardino Carvajal. L’alto prelato fu più volte presente sulla scena milanese come legato pontificio prima (1496-1497) e come animatore del concilio promosso da Luigi XII per destituire Giulio II (1510-1512). Divenuto inviso al re d’Aragona, ma favorito dal re di Francia dopo la morte di Georges d’Amboise per una possibile successione pontificia, il cardinale fu al centro di ambienti velati di un certo grado di eterodossia e promotore di una serie di controverse iniziative. Il suo nome è legato alla diffusione dell’Apocalypsis Nova e può essere ora messo in relazione con il cenacolo spirituale della Divina Sapienza legato al monastero milanese di Santa Marta. Il forte legame stretto con una parte dell’élite culturale lombarda può essere letto come il detonatore della vivace situazione religiosa della Milano della seconda dominazione francese. Le fonti utilizzate per la ricerca includono una disamina dei legati devozionali dei testamenti milanesi, un’analisi delle committenze artistiche del cardinal Carvajal (da Roma, a Milano, alla nativa Plasencia) della congregazione dei gesuati di San Girolamo, nonché dell’intero etourage lombardo del cardinale.
Manzato, Alessandro <1992>. "La dissidenza religiosa italiana e l'anabattismo veneto nel secolo XVI: il caso di Serravalle." Master's Degree Thesis, Università Ca' Foscari Venezia, 2017. http://hdl.handle.net/10579/11502.
Повний текст джерелаRomeo, Paola <1984>. "La Santissima Trinità di Mileto: una revisione critica dell'architettura religiosa normanna in Calabria e le sue conseguenze in Sicilia." Doctoral thesis, Università Ca' Foscari Venezia, 2014. http://hdl.handle.net/10579/5629.
Повний текст джерелаPadoan, Tatsuma <1979>. "Attori, reti e linguaggi dell'esperienza religiosa: indagini semiotiche sulle strategie di enunciazione nel discorso religioso giapponese." Doctoral thesis, Università Ca' Foscari Venezia, 2011. http://hdl.handle.net/10579/1063.
Повний текст джерелаDEBERNARDI, LEA. "Il fons pietatis e la fontana di giovinezza. Iconografia religiosa e temi profani fra tardo Medioevo e prima Età moderna." Doctoral thesis, Scuola Normale Superiore, 2020. http://hdl.handle.net/11384/103838.
Повний текст джерелаMARTINUZZI, CHRISTOPHER. "Thomas Müntzer e la riforma di Allstedt : conflitto politico e controversia religiosa in Sassonia agli albori della Riforma." Doctoral thesis, Scuola Normale Superiore, 2016. http://hdl.handle.net/11384/86057.
Повний текст джерелаGaune, Corradi Rafael. "I gesuiti tra Marte e le Costituzioni. Addomesticare le altre Fiandre: scrittura e circolazione politica-religiosa nella Compagnia di Gesù (1568-1626)." Doctoral thesis, Scuola Normale Superiore, 2013. http://hdl.handle.net/11384/86038.
Повний текст джерелаBENZONI, RICCARDO. "SAN NAPOLEONE: UN SANTO PER L'IMPERO. NASCITA E SVILUPPO DI UN CULTO POLITICO." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19298.
Повний текст джерелаThe religious policy promoted by Bonaparte is a little known topic at the moment. Closely linked to the needs to find consensus, the introduction of the cult of St. Napoleon is a significant example of the attempt made by the French government to surround the figure and the ruler’s a sanctifying aura. This study, based on an extensive archival research and through a deep analysis of many unpublished documents, aims to investigate in depth the genesis and development of this cult, with an emphasis on the motivations that were at the base of its introduction in consular age, on strategies that were adopted by the Napoleonic government for its spread, as well as on the reactions that occurred in the the Roman Curia following imposition of religious festivities connected to it.
BENZONI, RICCARDO. "SAN NAPOLEONE: UN SANTO PER L'IMPERO. NASCITA E SVILUPPO DI UN CULTO POLITICO." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19298.
Повний текст джерелаThe religious policy promoted by Bonaparte is a little known topic at the moment. Closely linked to the needs to find consensus, the introduction of the cult of St. Napoleon is a significant example of the attempt made by the French government to surround the figure and the ruler’s a sanctifying aura. This study, based on an extensive archival research and through a deep analysis of many unpublished documents, aims to investigate in depth the genesis and development of this cult, with an emphasis on the motivations that were at the base of its introduction in consular age, on strategies that were adopted by the Napoleonic government for its spread, as well as on the reactions that occurred in the the Roman Curia following imposition of religious festivities connected to it.
ARLATI, FABIO. "GESUITI E GESUITESSE. LA COMPAGNIA DI GESU' E LE CONGREGAZIONI SEMIRELIGIOSE FEMMINILI IN ITALIA TRA XVI E XVII SECOLO." Doctoral thesis, Università Cattolica del Sacro Cuore, 2021. http://hdl.handle.net/10280/98183.
Повний текст джерелаIn spite of the Tridentine and post-Tridentine cloistered legislation, the 16th and 17th centuries witnessed the foundation in Italy, Europe and the mission countries of numerous semi-religious female congregations, without clausura and without solemn vows, founded, co-founded or directed by the fathers of the Society of Jesus. These congregations, called “Jesuitesses”, were inspired by the Jesuit Constitutions and Ignatian spirituality, especially in the educational apostolate. Through an in-depth archival research, the present study offers a vast census of the numerous houses of Jesuitesses present in Italy between the Sixteenth and Seventeenth centuries, showing, through the analysis of the network of relations between these institutes as well as the economic, juridical, educational and spiritual peculiarities of the semi-religious compared to the cloistered nuns, the substantial compactness and unity of this phenomenon, based on a common Jesuit identity. The aim is also to shed light on the contrasts and contradictions related to the affirmation of the Jesuitesses, which led to bitter internal clashes within the Society of Jesus, various inquisitorial trials and harsh jurisdictional conflicts between secular and ecclesiastical powers.
ARLATI, FABIO. "GESUITI E GESUITESSE. LA COMPAGNIA DI GESU' E LE CONGREGAZIONI SEMIRELIGIOSE FEMMINILI IN ITALIA TRA XVI E XVII SECOLO." Doctoral thesis, Università Cattolica del Sacro Cuore, 2021. http://hdl.handle.net/10280/98183.
Повний текст джерелаIn spite of the Tridentine and post-Tridentine cloistered legislation, the 16th and 17th centuries witnessed the foundation in Italy, Europe and the mission countries of numerous semi-religious female congregations, without clausura and without solemn vows, founded, co-founded or directed by the fathers of the Society of Jesus. These congregations, called “Jesuitesses”, were inspired by the Jesuit Constitutions and Ignatian spirituality, especially in the educational apostolate. Through an in-depth archival research, the present study offers a vast census of the numerous houses of Jesuitesses present in Italy between the Sixteenth and Seventeenth centuries, showing, through the analysis of the network of relations between these institutes as well as the economic, juridical, educational and spiritual peculiarities of the semi-religious compared to the cloistered nuns, the substantial compactness and unity of this phenomenon, based on a common Jesuit identity. The aim is also to shed light on the contrasts and contradictions related to the affirmation of the Jesuitesses, which led to bitter internal clashes within the Society of Jesus, various inquisitorial trials and harsh jurisdictional conflicts between secular and ecclesiastical powers.
NAVARRIA, DAVIDE. "LINEE DI UN'ANTROPOLOGIA SIMBOLICA A PARTIRE DA JULIEN RIES." Doctoral thesis, Università Cattolica del Sacro Cuore, 2014. http://hdl.handle.net/10280/3158.
Повний текст джерелаThe aim of the present work is to investigate the hermeneutical perspective developed by the Belgian scholar Julien Ries, founder of a discipline known as religious or symbolic anthropology. Irreducible to history of religions, phenomenology or to hermeneutic, it is rather a synthesis of them, in which converge different methods and approaches. The result of this virtuous integration is a humanistic discipline that clarifies the fundamental structures of homo religiosus, as an essential category of religiosus anthropology. In this work we studied the theoretical structures which innervate Ries’ point of view, namely the conceptual structure of a work otherwise merely historical. Once being identified the principal Ries’ sources in Jacques Vidal, Mircea Eliade, Gilbert Durand and Carl Gustav Jung, we worked with a double concern. Firstly, we have clarified the chief points of the perspective of the four scholars, in order to clarify their position concerning religious experience; secondarily, we compared these results with Ries’ valorisation of them. After having developed the basis of a symbolic anthropology, this work opens to further perspectives towards a “new symbolic ontology”, in order to renew anthropology tout court.
NAVARRIA, DAVIDE. "LINEE DI UN'ANTROPOLOGIA SIMBOLICA A PARTIRE DA JULIEN RIES." Doctoral thesis, Università Cattolica del Sacro Cuore, 2014. http://hdl.handle.net/10280/3158.
Повний текст джерелаThe aim of the present work is to investigate the hermeneutical perspective developed by the Belgian scholar Julien Ries, founder of a discipline known as religious or symbolic anthropology. Irreducible to history of religions, phenomenology or to hermeneutic, it is rather a synthesis of them, in which converge different methods and approaches. The result of this virtuous integration is a humanistic discipline that clarifies the fundamental structures of homo religiosus, as an essential category of religiosus anthropology. In this work we studied the theoretical structures which innervate Ries’ point of view, namely the conceptual structure of a work otherwise merely historical. Once being identified the principal Ries’ sources in Jacques Vidal, Mircea Eliade, Gilbert Durand and Carl Gustav Jung, we worked with a double concern. Firstly, we have clarified the chief points of the perspective of the four scholars, in order to clarify their position concerning religious experience; secondarily, we compared these results with Ries’ valorisation of them. After having developed the basis of a symbolic anthropology, this work opens to further perspectives towards a “new symbolic ontology”, in order to renew anthropology tout court.
ROVATI, ALESSANDRO. "Liberalismo, Neutralità dello Stato e la Politica della Chiesa. Filosofia Morale e Teologia Politica nel lavoro di Stanley Hauerwas." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6156.
Повний текст джерелаThe dissertation provides an in-depth analysis of the scholarship of Stanley Hauerwas, a very prominent figure in the American academy whose body of work is widely read in many countries. By providing a close reading of Hauerwas’ entire corpus, the dissertation aims at discussing the contested relationship between Christianity and liberalism. It does so first, by focusing on the philosophical presuppositions that shape Hauerwas’ overall argument. Second, it reflects on the main liberal commitments and institutions and their relationship with Christianity. Third, it describes Hauerwas’ ethical proposal and its bearings on the political commitments that the church and Christians ought to have. Following the breadth of Hauerwas’ work, the dissertation deals with a great number of philosophers, political theorists, and theologians, spanning from the writings of Aristotle and Aquinas, to the philosophy of language of McCabe, Murdoch, and Wittgenstein, to the ethical reflections of Kovesi, Anscombe and MacIntyre, and to the political theory of Rawls, Stout, and Coles. Through his stress on the role of virtues and moral formation, and by emphasizing the importance that the church’s tradition, language, and practices have in shaping the imagination and lives of Christians, Hauerwas gives a constructive and fruitful description of what a genuine Christian politics looks like and helps us navigate the complex world of today.
ROVATI, ALESSANDRO. "Liberalismo, Neutralità dello Stato e la Politica della Chiesa. Filosofia Morale e Teologia Politica nel lavoro di Stanley Hauerwas." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6156.
Повний текст джерелаThe dissertation provides an in-depth analysis of the scholarship of Stanley Hauerwas, a very prominent figure in the American academy whose body of work is widely read in many countries. By providing a close reading of Hauerwas’ entire corpus, the dissertation aims at discussing the contested relationship between Christianity and liberalism. It does so first, by focusing on the philosophical presuppositions that shape Hauerwas’ overall argument. Second, it reflects on the main liberal commitments and institutions and their relationship with Christianity. Third, it describes Hauerwas’ ethical proposal and its bearings on the political commitments that the church and Christians ought to have. Following the breadth of Hauerwas’ work, the dissertation deals with a great number of philosophers, political theorists, and theologians, spanning from the writings of Aristotle and Aquinas, to the philosophy of language of McCabe, Murdoch, and Wittgenstein, to the ethical reflections of Kovesi, Anscombe and MacIntyre, and to the political theory of Rawls, Stout, and Coles. Through his stress on the role of virtues and moral formation, and by emphasizing the importance that the church’s tradition, language, and practices have in shaping the imagination and lives of Christians, Hauerwas gives a constructive and fruitful description of what a genuine Christian politics looks like and helps us navigate the complex world of today.
CAVENAGO, MARCO. "ARTE SACRA IN ITALIA: LA SCUOLA BEATO ANGELICO DI MILANO (1921-1950)." Doctoral thesis, Università degli Studi di Milano, 2021. http://hdl.handle.net/2434/829725.
Повний текст джерелаIn October 1921, the Beato Angelico Higher School of Christian Art was born in Milan. Responsible for the initiative: Don Giuseppe Polvara, the architect Angelo Banfi, the painter Vanni Rossi, flanked by the sculptor Franco Lombardi, by the priests Adriano and Domenico Bernareggi, by the engineer Giovanni Dedè, by professor Giovanni Mamone and by the lawyer Carlo Antonio Vianello . There were nine pupils in the first school year, two of whom (the architects Don Giacomo Bettoli and Fortunato De Angeli) destined to remain in the School for many years as teachers: this also happened with the painter Ernesto Bergagna, who enrolled the following year. Starting from that event, the Italian context of sacred art was able to count on an element of indisputable novelty, destined within a few years to a rapid, widespread and stubborn affirmation in the Peninsula. The foundation of the Beato Angelico School put a stop to the age-old debate on the general decline of sacred art that had been staged for a long time in Italy as well as in major European countries. The formula conceived by Don Polvara put his personal, artistic and professional experiences into a system with the knowledge of the international context, some exemplary models and the comparison with groups and individual figures (artists, critics, men of the Church) animated by the common desire to contribute to the rebirth of sacred art. One hundred years after its birth - and seventy after the death of its founder - the Beato Angelico School (with the workshops of Architecture, Cesello, Embroidery, Painting and Restoration) still continues in the task of serving the Church through the creation of distinctive sacred furnishings and vestments. from a particular care of the artistic and liturgical aspect, object of repeated attestations of merit and acknowledgments in the ecclesiastical sphere. What is missing from the appeal so far is an organic attempt to reconstruct the historical events that marked the genesis and developments of this singular artistic and religious reality. The purpose of this thesis is therefore the return of a profile as detailed and reasoned as possible of the history of the Beato Angelico School, such as to bring this story back to the center of a historical situation and a complex cultural context, through an original work perspective conducted on thread of clarifications and rediscoveries. Given the "pioneering" nature of this research, the vastness of the materials and sources available and the consequent need to assign a recognizable chronological cut to the work, it was decided to limit the survey to the decades between 1921 and 1950, or between the foundation of Beato Angelico and the death of Giuseppe Polvara. As will be seen, the initial term is in a certain sense anticipated by the need to better outline the background and context from which the School originates (between the end of the 19th and the first decades of the 20th century). The year assumed at the end of the research, on the other hand, seemed an almost obligatory choice, coinciding with the first change in the direction of Beato Angelico as well as the desire to exclude from the discussion what started in the 1950s and 1960s, that is a new and different season in the field of sacred art (destined, among other things, to pass through the junction represented by the Second Vatican Council and by the action of St. Paul VI), which is however much investigated by historical-artistic studies. What made the drafting of this thesis possible is the fact that it relies, in large part, on unpublished archival materials or, at least, never examined before in a structured way. Access to the most historicized archive materials and their consultation (thanks to the availability shown by the direction of the Beato Angelico School) have decisively conditioned the discussion of the topics, the reconstruction of which, in some cases, is supported exclusively by documents found. The birth of the Beato Angelico School was not an isolated event in the panorama of European artistic production of the time nor an episode unrelated to what was being debated in the ecclesiastical world at the same time. The Polvara School was born in an era marked by great ecclesial ferment: think of the Ateliers d'Art Sacré founded by Maurice Denis and George Desvallières in Paris in 1919, only two years before the Milanese School, whose adherents - all lay people - they professed an intense and devoted religiosity. But, above all, the decisive and best known model by Polvara was the Beuron School (Beuroner Kunstschule), born in the homonymous German Benedictine abbey in the last quarter of the nineteenth century by father Desiderius Lenz and on whose example workshops specialized in the production of sacred art (furnishings and vestments for liturgical use) in many Benedictine communities in central Europe. Polvara's affinity with Benedictine spirituality is a key element of the School he founded: in fact, the (analogous) concept of "represented prayer" (orando labora) derived from the rule of the ora et labora. The very organization of the School, set up as in an ideal medieval workshop where teachers, apprentices and pupils collaborate and coexist, takes up the monastic lifestyle of the Benedictine monasteries. Precisely in order to preserve the character of the medieval workshop as much as possible, the number of students admitted to the School was never too high, so as to maintain an adequate and effective numerical ratio between disciples and masters. Again, from Beuron Fra Angelico drew the particular and unmistakable graphic form of the letter "e", recognizable in the numerous and long epigraphs present in many of his works. The last element in common between the Milanese and the German schools - but which can be attributed to the more general fascination for the medieval era - is the unity of purpose that must animate all the workers involved in creating a collective and anonymous work ad maiorem. Dei gloriam, where the contribution of the single author remains deliberately hidden in favor of the name of the School. What still differentiates the School from similar centers of production of sacred art is the fact that it rests its foundations on a religious congregation, the Beato Angelico Family, an idea long cultivated by Polvara and officially approved by the diocesan authority between the thirties and forties. From the common vocation to sacred artistic creation (the artist's "priestly mission") descend the practice of community life, the participation in the sacraments and the various daily moments of prayer by master priests, brothers and sisters artists, apprentices, pupils and pupils . The spiritual direction traced by the founder for his family still acts today as a guarantee of a strenuous fidelity in the continuity of a unique artistic and liturgical project, put into practice by a community of men and women linked together by the canonical vows of poverty, chastity. and obedience but above all from a common and higher intent. Precisely to ensure a prospect of survival and future development of his creature, Polvara always had a clear need to keep the training aspect (and therefore the teaching for students, adolescents and young people) united with that of production (due to the work of collaboration between teachers, apprentices and students). From an operational point of view, the artistic disciplines, practiced in the various laboratories in which the School is divided, contribute, without any exception and in the aforementioned anonymous and collective form, to create an organic and unitary artistic product, a "total work of art" which must respond to the address given by the master architect (Polvara himself), to whom devotion, respect and obedience are due. The architectural design is therefore assigned great importance and this means that the best representative works of the Beato Angelico School are those sacred buildings entirely made with the intervention of its laboratories for all or almost all the decorations, furnishings, furnishings and Milanese churches of S. Maria Beltrade, S. Vito al Giambellino, S. MM. Nabore and Felice, or the church of S. Eusebio in Agrate Brianza and the chapel of the religious institute of the daughters of S. Eusebio in Vercelli). As for the expressive languages used by the School (the so-called "style"), the preference for modern architectural rationalism is highlighted - a topic of stringent topicality, to which Polvara did not fail to give his personal theoretical and practical contribution - and that for Divisionism in painting, indebted to the ancient admiration for the work of Gaetano Previati. The interaction of these two forms gives rise to a recognizable language, modern and spiritual at the same time, verifiable in the buildings as in the individual works, the result of a profound sensitivity that combines the thoughtful recovery of some forms of the past (for example early Christian iconography reused in the decorative motifs of the vestments or in the shape of some artifacts, from the chalice to the tabernacle, to the chasuble-chasuble) with the impetus for a modern and functional style appropriate to the times but respectful of tradition.
NOGUES, BRUNO MARIA PILAR. "Storia e cultura religiosa nella Spagna del Siglo de oro." Doctoral thesis, 2012. http://hdl.handle.net/11573/916953.
Повний текст джерелаMONETTI, Roberta. "Eremiti di sant'Agostino nel Trecento veneto. Studia, vita religiosa e società nei conventi di Treviso e Padova." Doctoral thesis, 2012. http://hdl.handle.net/11562/396736.
Повний текст джерелаAugustinian Hermit friars in fourteenth century Veneto. Studia, religious life and society in the convents of Treviso and Padua. Using mostly unpublished archival documents, this work aims to trace the different phases of the development during the course of the fourteenth century of the Augustinian convents of Saint Margherita of Treviso and Saint Giacomo and Filippo of Padua, considered in their inner dynamics and in their relationship with the surrounding society. In particular, after presenting an overview, based on existing studies, of the period in which the two convents were founded, this research approaches the question of the numerical strength, the composition and organisation of the convent communities in the fourteenth century, considered in relation to the other communities of the province of Marca trevigiana (Verona, Vicenza, Trento, Venezia, Mantova, Ferrara) and observing the movement of the friars within the Veneto as a whole. A part of the Appendix is devoted to portraits of some of these friars. After affirming that the main impulse of this movement was the need for the friars to acquire training, the thesis describes the organization of their studies in the two convents of Treviso, emphasizing the role they played within the Augustinian system of instruction and reconstructing the attendance of students and teachers. The thesis goes on to construe the cultural contribution made by the Augustinian Hermit friars to the cities in which they settled, dwelling particularly on the establishment of the theological Studium of the Padua convent, which was incapsulated, during the second half of the century, in the new theological Faculty of the University of Padua. The research then deals with the sphere of the convents’ relationship with the rest of society, observing the convents of Treviso and Padua in relation to the city as an urban space and analysing, in particular, the relationship of the friars with the lay citizens, viewed through their legacies. This source enables us to observe the relations which the members of this order cultivated with the élite of the cities and the emerging social strata, as well as with the guild craftsmen and merchants. Once the thirteenth century phase of settlement, and that of the development and expansion of the convent, which continued into the fourteenth century, were over (in these phases certain families played a decisive role)- the relationship with some of the eminent families of the two cities became apparent , especially in the choice of particular churches for the family tombs. These churches, as beneficiaries of artistic commissions, became, in the fifteenth century, symbols of the importance assumed by the Augustinian Hermit order in urban contexts.
DI, MASO DARIO. "«Cor Iesu». La dimensione politico-religiosa del culto gesuitico al Sacro Cuore di Gesù fra tradizione e secolarizzazione (1689-1789)." Doctoral thesis, 2018. http://hdl.handle.net/11573/1152015.
Повний текст джерела