Relevant bibliographies by topics / Confraternity of the Saint Charity

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  2. Dissertations / Theses
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Academic literature on the topic 'Confraternity of the Saint Charity'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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Journal articles on the topic "Confraternity of the Saint Charity"

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Matino, Gabriele. "Standing in the Threshold: Carpaccio’s Calling of Saint Matthew Reconsidered." Confraternitas 32, no. 1 (2022): 55–79. http://dx.doi.org/10.33137/confrat.v32i1.38917.

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In 1502 Vittore Carpaccio delivered the Calling of Saint Matthew to the Venetian Scuola Dalmata dei Santi Giorgio e Trifone, a confraternity founded in 1451 by the Dalmatian community resid­ing in Venice. The painting’s recent restoration sponsored by Save Venice offers an opportunity to re-examine the work and recon­sider its iconography. Building upon new visual and documentary evidence, this article argues that Carpaccio painted the tax collector Matthew not as a Jewish moneylender, as previously assumed, but as a Venetian moneychanger within his workplace, a banco de tapeto that once faced
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Guidarelli, Gianmario. "Architecture and Charity. Paradoxes and Conflicts in the Construction of the Scuola Grande di San Rocco in Venice (1517–1560)." Confraternitas 21, no. 2 (2010): 17–30. http://dx.doi.org/10.33137/confrat.v21i2.14705.

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This article examines the role of architectural patronage at the Scuola Grande di San Rocco and explores the relationship between building and charity. The San Rocco confraternity hall underwent many changes during its design and construction phases, suggesting that confraternity members were uncertain about the role it should play and the message it should send. Specific events point to a conflict during construction phases. One faction of members wanted a simple, sober building in accordance with evangelical austerity, while the other aspired to grandiloquent architecture. This article exami
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Buonanno, Lorenzo G. "A Charitable 'Façade'? The Sculptural Decoration of the Scuola Grande di San Marco." Confraternitas 21, no. 2 (2010): 6–16. http://dx.doi.org/10.33137/confrat.v21i2.14704.

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The meetinghouse of the Scuola Grande di San Marco possessed the most extravagant façade of any confraternity in Venice. At the same time, however, its sculptural decoration contained more references to charity than were found on any other scuola’s meetinghouse. This essay posits that the profusion of images relating to charity on the façade of the Scuola Grande di San Marco represented a deliberate choice aimed at tempering the impact of the façade’s own material splendour.
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Mesquida, Juan O. "Pious Funds across the Pacific (1668–1823):Charitable Bequests or Credit Source?" Americas 75, no. 4 (2018): 661–97. http://dx.doi.org/10.1017/tam.2018.37.

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“Mercy,” preached Fray Casimiro Díaz, “is the legitimate daughter of compassion. And the indigent exclaims, the widows, orphans, and destitute women broadcast, even the religious communities acclaim, that mercy is the distinctive virtue of this Holy Board, for your pious gifts reach all of them.” The Augustinian friar was addressing the guardians and members of Manila's Hermandad de la Misericordia (Confraternity of Mercy) in a mass that commemorated the anniversary of its foundation in mid September of 1743. At first glance, the occasion would not deserve much attention, another sermon praisi
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Calvo Lázaro, Rocío. "Nuevos datos del hospital, cofradía e imagen de Nuestra Señora de la Caridad. Una extinta corporación asistencial en Huelva." Norba. Revista de Arte, no. 44 (January 8, 2025): 207–26. https://doi.org/10.17398/2660-714x.44.207.

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The Hospital of Charity in Huelva existed between 1522 and 1868, it was used to heal poor patients. Next to the hospital, a small hermitage was created in which Our Lady of Charity was located. Shortly after, the Brotherhood of Holy Charity was cre-ated around the Virgin. Over the years this corporation evolved into the Confraternity of the Holy Rosary of Caridad.The research methodology involved analyzing existing publications, followed by investigating several archives in Huelva and Seville, focusing particularly on pastoral visits to the vicarage of Huelva and the testaments of the resident
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Zangari, Mattia. "Saint Margaret of Cortona (1247–1297) and the Laudario of the Confraternity of Santa Maria delle Laude in Cortona." Confraternitas 30, no. 1-2 (2020): 44–56. http://dx.doi.org/10.33137/confrat.v30i1-2.33689.

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For his compilation of the Life or Legend of Saint Margaret of Cortona (1247–1297), the Franciscan friar Giunta Bevegnati (thir­teenth century) was guided by texts found in a collection of laude belonging to the Confraternity of Santa Maria delle laude in Cortona and the iconography associated with it. The hymns the confrater­nity sang are to be found in the Laudario di Cortona. This article shows that not only is there a strong link between the hagiography of St Margaret and the confraternity’s laude, but also that the hagi­ographical text is closely linked with the iconography supported by t
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Moerer, Emily A. "<i>Consorella</i> or <i>Mantellata</i>? Notes on Catherine of Siena’s Confraternal Legacy." Confraternitas 18, no. 1 (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
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Pobóg-Lenartowicz, Anna. "The Dominicans of Opole as promoters of rosary prayer (on the example of the Book of the Rosary Confraternity of Krapkowice of the 18th century)." Saeculum Christianum 30, no. 2 (2024): 182–93. http://dx.doi.org/10.21697/sc.2023.30.2.13.

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The article aims to show the role of the Dominicans of Opole in promoting of rosary prayer in the 18th century. The basis for considerations is the Book of the Rosary Confraternity from the parish of St. Saint Nicholas at Krapkowice (currently Opole voivodeship). It has not been the subject of interest to researchers so far. The confraternity was founded by the Dominicans of Opole in 1728 and functioned until 1810 (1812). During this period, over 2,800 people from over one hundred and fifty towns and villages in Silesia enrolled. It contributed to the consolidation of Catholicism among the inh
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Castaño, Javier. ""Light at the End of the Tunnel": A Jewish Confraternity, Dowries, and Charity." Jewish Quarterly Review 108, no. 3 (2018): 371–75. http://dx.doi.org/10.1353/jqr.2018.0023.

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dos Guimarães Sá, Isabel. "Charity and Discrimination: The Misericórdia of Goa." Itinerario 31, no. 2 (2007): 51–70. http://dx.doi.org/10.1017/s0165115300000632.

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Domination is not hegemony, and no stable colonial system can survive on the basis of permanent physical violence over the local populations; a fiction of generosity has to be installed in order to create a bond between the rulers and the ruled. In order to establish a rhetoric based on disinterested giving, colonial powers had to make available to the colonised populations some “benefits” that could be claimed as being advantageous for the recipients and testify to the generosity of the givers. The “gift” on the part of the Portuguese in the Asian colonial context was their effort to convert
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Dissertations / Theses on the topic "Confraternity of the Saint Charity"

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Kochuparambil, Mathew. "Saint Vincent de Paul, Promoteur de la Vocation de la Femme dans l'Église et dans la Société de XVIIe siècle." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3045/document.

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La promotion et la responsabilisation de la femme est un thème assez récurent à notre époque. L’histoire de l’Église Catholique, depuis ses humbles origines, a montré son indifférence vis-à-vis de la femme en vertu de la forte représentation masculine dans ses institutions. En effet, la question de la promotion de la femme restait insignifiante ou du moins très susceptible à l’intérieur de l’Église. Le clergé très « misogyne », de par son attitude s’opposait à toutes les possibilités du libre-service de la femme dans l’Église et dans la société où il avait un pouvoir considérable. Le sommet de
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Norris, Laura Sharon. "Love of God and Love of Neighbor: Thomistic Virtue of Charity in Catherine of Siena's Dialogue." University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1413228274.

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Mann, de Gracia Maria Eugenia. "Precursors in the epidemic years : the Daughters of Charity of Saint Vincent de Paul and the construction of the Panama Canal." Thesis, Lyon 2, 2015. http://www.theses.fr/2015LYO20118.

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Les Filles de la Charité de Saint Vincent de Paul sont arrivées au Panama en 1875 comme des exilées politiques, après avoir été expulsées du Mexique par son gouvernement, dont le Congrès avait voté contre la présence de toutes les congrégations religieuses dans le pays l'année précédente. Cinq ans après leur installation dans l'isthme, la Compagnie Universelle du Canal Français - sous la direction de Ferdinand de Lesseps - a commencé les travaux de construction d'un canal qui permettrait la navigation entre les océans Atlantique et Pacifique. L'entreprise serait un échec irrémédiable pour une
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Cadavid, Yani Helwi Margarita. "Saving a Saint : A Study of the Representation of Maria Goretti (1890-1902): a Saint, a Martyr, a Virgin, a Child." Thesis, Uppsala universitet, Kyrko- och missionsstudier, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-364858.

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This thesis examines the legend of the Italian virgin martyr, Saint Maria Goretti (1890-1902). Her legend states that she died at the age of eleven protecting her virginity from her assailant Alessandro Serenelli who stabbed her numerous times, and that she granted him forgiveness before she died. Hence, she has been promoted as an example of purity and mercy. The continued relevance of Saint Maria Goretti is demonstrated by the fact that her figure was used to promote the Extraordinary Jubilee of Mercy proclaimed by Pope Francis and first announced in March 2015. The aim of the current study
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Fontbonne, Alexis. "La référence à l'Esprit Saint de la réforme grégorienne au XIVe siècle : histoire sociale de la troisième personne de la Trinité." Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100037/document.

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L'Esprit Saint entre dans le champ de la réflexion théologique à la fin du XIe siècle. L'explicitation de son mode de procession fait débat : de Pierre Lombard, qui identifie l'Esprit et la charité humaine aux théologiens scolastiques qui réduisent la spiration à un mouvement ineffable interne à la Trinité. Les réformateurs grégoriens emploient la référence à l'Esprit pour affirmer l'autonomie de l’Église à l'égard du monde comme une théonomie. Chez Urbain II, cette conception se traduit par le soutien apporté aux mouvements apostoliques comme œuvres de l'Esprit. Les mouvements apostoliques dé
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Trottmann, Christian. "Bernard de Clairvaux et la philosophie des Cisterciens du XIIe siècle." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK003.

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La première partie présente un Bernard de Clairvaux Philosophe. Fleuron du socratisme Chrétien il lui donne une inflexion marquant le primat de l’humilité (Ch. I), le détour nécessaire par la charité (Ch. II) avant de parvenir à la contemplation (Ch. IV). Entre ces deux points d’inflexion, un chapitre développe le rôle central pour lui du libre arbitre et celui de la conscience (Ch. III). La deuxième partie recherche la présence ou non de ces caractéristiques chez trois cisterciens parmi les plus proches de Bernard : Aelred de Rievaulx, Guerric d’Igny, Geoffroy d’Auxerre (Ch. I). Puis (Ch. II)
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David, L. Kencik. "The Triumph of the Eucharist in the Paintings for the Sala dell’Albergo and the Sala Superiore in the Scuola Grande di San Rocco by Jacopo Tintoretto (ca. 1518/19-1594)." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1590600384514719.

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Huian, Georgiana. "Le rôle du cœur dans l'édification de la subjectivité et de l'intersubjectivité augustiniennes." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040153.

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L’objectif de cette thèse est de mettre en lumière la centralité du coeur dans la dynamique de la subjectivité et del’intersubjectivité augustiniennes. Elle se propose de regagner, à partir des oeuvres d’Augustin, le sens profonddu coeur comme source et centre ordonnateur de toutes les fonctions et potentialités du sujet : intellectuelles,volitives, affectives et perceptives. Le coeur est encore étudié comme noyau d’articulation d’une anthropologieapophatique, espace qui cache une profondeur incompréhensible, fondée dans la constitution iconique de l’êtrehumain. Ainsi, l’impénétrable mystère d
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Sapienza, Valentina. "(Intorno a) Leonardo Corona (1552-1596) : documenti, fonti e indagini storico-contestuali." Thesis, Tours, 2011. http://www.theses.fr/2011TOUR2032/document.

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Malgré son indéniable talent, le peintre vénitien Leonardo Corona est négligé : la seule étude systématique qui lui ait été consacrée remonte à une quarantaine d’années (E. Manzato, « Leonardo Corona da Murano », Arte veneta, XXIV, 1970, p. 128-150). Grâce aux nombreux documents inédits que nous avons découverts dans les archives vénitiennes, nous sommes parvenue à reconstituer au moins en partie sa « vraie vie », fixant la date de mort de Corona à 1596.L’exploration des fonds d’archives nous a permis également de mettre en lumière l’une des caractéristiques les plus fascinantes des chantiers
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Bauer, Michel. "L’Eglise et l’argent dans les lettres de François de Sales et de Jeanne Frémyot de Chantal." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20106/document.

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Dans le contenu des 4960 lettres qu’ils ont écrites et qui ont survécu aux destructions volontaires et involontaires, mon étude a porté uniquement sur les materialia et a écarté les spiritualia. Elle décrit d’abord la recherche des fonds nécessaires à la conquête puis au management d’une partie d’un diocèse, et, ensuite la collecte d’argent ou de biens fonciers pour créer puis développer un Ordre, la Visitation. Des contraintes politiques et sociales encadrent cette recherche de financement et l’optimisation des placements, en tenant compte de la conjoncture (guerres, pestes, famines), ce qui
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Books on the topic "Confraternity of the Saint Charity"

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McKenna, Mary Olga. Charity alive: Sisters of Charity of Saint Vincent de Paul, Halifax, 1950-1980. University Press of America, 1998.

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Maritati, Gianni. The ark of charity: The life of Saint Giuseppe Benedetto Cottolengo. New City Press, 2001.

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Morgan, Nina. Mother Teresa: Saint of the poor. Raintree Steck-Vaughn, 1998.

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Semaine d'études liturgiques (45th 1998 Paris, France). Liturgie et charité fraternelle: Conférences Saint-Serge, XLVe Semaine d'études liturgiques, Paris, 30 juin-3 juillet 1998. C.L.V.-Edizioni liturgiche, 1999.

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Salem₋Carrière, Yves₋Marie. Saint Vincent de Paul et la Révolution française. D.M. Morin, 1989.

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Eisenberg, Marvin. The "Confraternity Altarpiece" by Mariotto di Nardo: The Coronation of the Virgin and the Life of Saint Stephen. National Museum of Western Art, 1998.

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Ficocelli, Elizabeth. Lourdes: Font of faith, hope, and charity. Paulist Press, 2007.

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Levering, Matthew. The betrayal of charity: The sins that sabotage divine love. Baylor University Press, 2011.

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Donald, Maddox, and Sturm-Maddox Sara, eds. Parisian confraternity drama of the fourteenth century: The Miracles de Nostre Dame par personnages. Brepols, 2008.

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Kohn, Mary Rose. Rooted in faith: East Central Province, Daughters of Charity of Saint Vincent de Paul in the United States, 1981-1990. Mater Dei Provincialate, 2006.

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Book chapters on the topic "Confraternity of the Saint Charity"

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Maddox, Donald. "Ending and the Ends of the Collection: The Miracle de saint Alexis." In Parisian Confraternity Drama of the Fourteenth Century. Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.tcne-eb.3.4094.

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Krause, Paul. "Saint Augustine and the Politics of Sovereign Charity." In Making Sense of Diseases and Disasters. Routledge, 2022. http://dx.doi.org/10.4324/9781003197379-12.

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Rudy, Kathryn M. "Chapter 2." In Touching Parchment: How Medieval Users Rubbed, Handled, and Kissed Their Manuscripts. Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0379.02.

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Chapter 2 considers the rituals and social functions of confraternities in the Middle Ages, focusing on the manuscripts used in their ceremonies and the physical interactions these books invited. It highlights how civic groups adopted ecclesiastical modes of oath-taking, blending verbal confirmations with the theatrical handling of significant objects, notably books. Images in some manuscripts, such as the Liber Regulae of the Order of the Holy Spirit from Rome, depict such ceremonies. Drawing on visual evidence as well as use-wear evidence, the chapter argues for the role of book-touching in
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Hudson, Hugh. "Paolo Uccello and the Confraternity of Saint Peter Martyr: Themes of Reciprocal Obligation in Life and Art." In Sociability and its Discontents. Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.eer-eb.3.1699.

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Wise, Elliott D. "‘Worthy Vestment for the Sovereign Priest’. Matriarchal Priesthood, Marian Allegory, and the Amiens Confraternity of Notre-Dame de Puy." In Representations of Saint Anne and the Virgin Mary from the Middle Ages to the Early Modern Period. Brepols Publishers, 2025. https://doi.org/10.1484/m.wop-eb.5.142194.

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Jones, Colin. "The Daughters of Charity in the Hotel- Dieu Saint-Eloi in Montpellier before the French Revolution." In The Charitable Imperative. Routledge, 2024. https://doi.org/10.4324/9781003543817-7.

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Henderson, John. "Introduction." In Piety And Charity In Late Medieval Florence. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198202714.003.0001.

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Abstract This book explores the relationship between the secular and sacred in late medieval Florence. The vehicle through which this theme is examined is the religious confraternity, one of the most popular and ubiquitous forms of lay association of late medieval Europe. Known variously as gild, fraternity, society, company, brotherhood, and school,1 the confraternity fused two areas of life which are frequently portrayed by historians as mutually exclusive, but which to contemporaries formed parts of a complementary whole, the spiritual and temporal. If the main functions of a confraternity
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"Charity and Love." In The Quotable Saint Jerome. Catholic University of America Press, 2020. http://dx.doi.org/10.2307/j.ctv18phhm5.11.

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Doyno, Mary Harvey. "From Charisma to Charity." In The Lay Saint. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501740206.003.0002.

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This chapter focuses on a twelfth-century Italian urban lay saint: the merchant turned penitent Ranieri of Pisa (d. 1160). It is within the first written and visual sources created to celebrate Ranieri that one finds the most extensive evidence of a twelfth-century layman being celebrated more for his work as a living holy man than for his pious activities. In short, in the earliest cults of laymen in the Italian communes, it is spiritual gifts or charisma—specifically the performance of miracles—and not pious actions like a dedication to penance, a rigorous prayer schedule, or charity work th
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Doyno, Mary Harvey. "Charity as Social Justice." In The Lay Saint. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501740206.003.0003.

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This chapter argues that during the thirteenth century, and contemporaneous with the rise of the Franciscan Order in communal Italy, the path to sanctity that remained a true lay option began to veer in a new direction. In Raimondo of Piacenza's vita, the lay saint's charity work became the work of social justice. This new paradigm of an ideal lay life, which can be called the communal lay saint, came to its fullest expression once civic authorities became the primary patrons of contemporary lay saints' cults. As merchants and artisans came to dominate civic governments, the pious layman's com
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